雜阿含經 卷第二十Saṃyukta Āgama · Fascicle 20
「實義存於心，寂滅而不亂」〔T02 0143a11〕。這一卷二十二經是弟子所說：阿那律說四念處，迦旃延釋世尊之偈與句，阿難答無相心三昧之果；世尊親說唯一段，而其句與阿難所答「同句、同味、同義」〔T02 0146a06〕。弟子所說之實義，不在弟子，在心之所存。
一、一法九門
舍利弗問神力，目犍連問神力，阿難問神通，阿那律答皆是「於四念處修習多修習」〔T02 0139c22〕；諸比丘問病中何以安忍，答「住四念處」〔T02 0140c07〕；問學地，答「當住四念處」〔T02 0141a08〕；問阿羅漢亦修否，答「彼亦修四念處也」〔T02 0141a23〕；外道問何故出家，答「為修習故」〔T02 0141b06〕。所問九門，所答一法。神力是其果，安忍是其用，學地無學是其人，出家是其故；而樹之倒唯隨其所順下，「順趣浚輸，向於涅槃」〔T02 0141b20〕。
二、繫著與離
諍由「貪欲繫著」〔T02 0141b28〕與「見欲繫著」〔T02 0141c02〕；老少不在年，在於五欲功德「離貪、離欲、離愛、離念、離濁」〔T02 0142a10〕；四姓不在生，在「業真實者，是依業者」〔T02 0142b02〕；流在根識起貪，塞在「繫著使」〔T02 0144b23〕盡；究竟邊際在喜盡使盡。迦旃延十經所說，一字可攝：離。離者不是離境，是離繫著；境常在世間，繫著可盡。病長者依四不壞淨增六念，「能自記說，得阿那含」〔T02 0145c05〕——所依立則所增可記。
三、定上之見
沙門婆羅門以地一切入處正受為無上，迦旃延不斥其定，而示「見本、見患、見滅、見滅道跡」〔T02 0143a21〕；見之而後「實義存於心」〔T02 0143a11〕。無相心三昧「不涌、不沒，解脫已住，住已解脫」〔T02 0145c22〕，世尊說其果是「智果、智功德」〔T02 0145c26〕。定不以定為果，以智為果；六念出染著心，所出者是心，所向者是涅槃。實義不存於定，存於定上之見；見存於心，則寂滅而不亂。
四、同句
比丘尼問佛，佛答二目五字；問阿難，阿難答亦二目五字。「大師及弟子同句、同味、同義，所謂第一句義」〔T02 0146a06〕。迦旃延釋偈，言「我解世尊以如是義故，說如是偈」〔T02 0143b08〕；對王不自答，「今當問汝，隨問答我」〔T02 0142b04〕；異比丘不肯「實問異答」〔T02 0146b08〕，隨逐六年而後問。弟子所說之貴，不在能說，在所說與師不異；弟子之實，不在能答，在不以不實之問求答。實義存於心，故同句而不假。
“The real meaning abides in the mind, quiescent and undisturbed.” The twenty-two discourses of this fascicle are spoken by the disciples: Aniruddha teaches the four foundations of mindfulness, Kātyāyana explains the World-Honored One’s verses and phrases, Ānanda answers on the fruit of the signless samādhi of the mind; the World-Honored One himself speaks only one passage, and his phrase and Ānanda’s answer are “the same phrase, the same flavor, the same meaning.” The real meaning of what is spoken by the disciples does not lie in the disciples; it lies in what abides in the mind.
I. One Dharma, Nine Doors
Śāriputra asks about divine power, Maudgalyāyana asks about divine power, Ānanda asks about supernormal power, and Aniruddha’s answer is each time “by cultivating and much cultivating the four foundations of mindfulness”; the bhikṣus ask how he endures in sickness, and he answers, “dwelling in the four foundations of mindfulness”; asked about the stage of training, he answers, “he should dwell in the four foundations of mindfulness”; asked whether the arhat too cultivates them, he answers, “he too cultivates the four foundations of mindfulness”; wanderers ask why he went forth, and he answers, “for the sake of cultivation.” Nine doors of questioning, one dharma of answer. Divine power is its fruit, endurance its use, those in training and beyond training its persons, going forth its reason; and the tree falls only in the direction it leans, “inclines, slopes, and flows toward nirvāṇa.”
II. Binding and Freedom
Dispute comes from being “bound and attached by desire” and “bound and attached by desire for views”; old and young are not a matter of years but of being, with regard to the five strands of sense pleasure, “free from greed, free from desire, free from craving, free from longing, free from turbidity”; the four castes are not a matter of birth but of “the reality is action; it is what depends on action”; the flow lies in greed arising in faculty and consciousness, the blocking in the exhaustion of “the fetter that binds and attaches”; the ultimate end lies in the exhaustion of delight and of the fetter. What Kātyāyana teaches in ten discourses can be gathered in one word: freedom. Freedom is not freedom from objects but freedom from binding; objects remain always in the world, binding can be exhausted. The sick elder, depending on the four unbreakable purities, increases the six recollections and is “able to declare for yourself that you have attained non-returning”—when what one depends on is established, what is increased can be declared.
III. Seeing Above Concentration
Ascetics and brāhmaṇas take the attainment of the all-entering sphere of earth as the unsurpassed; Kātyāyana does not reject their concentration but shows “seeing its origin, seeing its danger, seeing its cessation, seeing the path to its cessation”; having seen, then “the real meaning abides in the mind.” The signless samādhi of the mind “neither surges nor sinks, liberated and then abiding, abiding and then liberated,” and the World-Honored One says its fruit is “the fruit of knowledge, the merit of knowledge.” Concentration does not take concentration as its fruit but knowledge; the six recollections leave the mind of defiled attachment—what is left is the mind, what is headed toward is nirvāṇa. The real meaning does not abide in concentration; it abides in the seeing above concentration; when the seeing abides in the mind, it is quiescent and undisturbed.
IV. The Same Phrase
The bhikṣuṇīs ask the Buddha, and the Buddha answers with two names in five characters; they ask Ānanda, and Ānanda answers with the same two names in five characters. “The teacher and the disciple have the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase.” Kātyāyana, explaining a verse, says, “I understand that the World-Honored One spoke this verse with this meaning”; to the king he does not answer himself but says, “Now I shall question you; answer me as I ask”; the certain bhikṣu will not “ask truly and answer otherwise,” and follows six years before he asks. The worth of what is spoken by the disciples lies not in being able to speak but in what is spoken not differing from the teacher; the truth of a disciple lies not in being able to answer but in not seeking an answer by a question that is not true. The real meaning abides in the mind, and so the phrase is the same and not borrowed.
宋天竺三藏求那跋陀羅譯《雜阿含經》〈弟子所說·卷第二十〉· 大正藏 T02n0099〔起 T02 0139c13〕。段／行首〔T02 …〕＝大正藏頁・欄・行錨；「（N）」＝底本經序（本卷22經）。
〔T02 0139c13〕雜阿含經卷第二十 宋天竺三藏求那跋陀羅譯 〔T02 0139c16〕（五三七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者大目犍連、尊者阿那律住舍衛國手成浴池側。尊者舍利弗詣尊者阿那律所，共相問訊慰勞已，於一面坐。尊者舍利弗語尊者阿那律言：「奇哉！阿那律！有大德神力，於何功德修習多修習而能至此？」尊者阿那律語尊者舍利弗言：「於四念處修習多修習，成此大德神力。何等為四念處？內身身觀念處，精勤方便，正念正知，調伏世間貪憂。如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處，精勤方便，正念正知，如是調伏世間貪憂。尊者舍利弗！是名四念處修習多修習，成此大德神力。「尊者舍利弗！我 〔T02 0140a01〕於四念處善修習故，於小千世界少作方便，能遍觀察，如明目士夫於樓觀上，觀下平地種種之物，我少作方便，觀察小千世界亦復如是。如是我於四念處修習多修習，成此大德神力。」時，二正士共論議已，各從座起而去。 〔T02 0140a07〕（五三八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國。爾時，尊者大目犍連詣尊者阿那律所，共相問訊慰勞已，於一面坐。時，尊者大目犍連問尊者阿那律：「於何功德修習多修習，成此大德神力？」尊者阿那律語尊者大目犍連：「我於四念處修習多修習，成此大德神力。何等為四？內身身觀繫心住，精勤方便，正念正知，除世間貪憂，外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，觀繫心住，精進方便，除世間貪憂，是名四念處修習多修習。成此大德神力，於千須彌山以少方便悉能觀察，如明目士夫登高山頂，觀下千多羅樹林。如是我於四念處修習多修習，成此大德神力，以少方便見千須彌山。如是，尊者大目犍連！我於四念處修習多修習，成此大德神力。」時二正士共論議已，各從座起而去。 〔T02 0140a26〕（五三九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國手成浴池側。爾時，尊者阿難往尊者阿那律所，共相問訊慰勞已，於一面坐。尊者阿難問尊者阿那律：「於何功德修習多修習，成就如是大德大力大神通？」尊者阿那律語尊者阿難：「我於四念處修習多修習，成此大德大力。何等為四？內身身觀念處繫心住，精勤方便，正念正知，除世間貪憂。如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處繫心住，精勤方便，除世間貪憂。如是，尊者阿難！我於此四念處修習多修習，少方便，以淨天眼過天、人眼，見諸眾生，死時、生時，好色、惡色，上色、下色，善趣、惡趣，隨業受生，皆如實見。此諸眾生身惡行，口、意惡行，誹謗賢聖，邪見因緣，身壞命終，生地獄中。如是眾生，身善行，口，意善行，不謗賢聖，正見成就，以是因緣，身壞命終，得生天上。「譬如明目士夫住四衢道，見諸人民若來、若去、若坐、若臥，我亦如是，於四念處修習多修習，成此大德大力神通，見諸眾生，死時、生時，善趣、惡趣。如是眾生身惡行，口、意惡行，誹謗賢聖，邪見因緣，生地獄中。如是眾生身善行，口、意善行，不謗賢聖，正見因緣，身壞命終，得生天上。如是，尊者阿難！我於四念處修習多修習，成此大德大力神通。」時，二正士共論議已，各從座起而去。 〔T02 0140b26〕（五四〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律在舍衛國松林精舍，身遭病苦。時，有眾多比丘詣尊者阿那律所，問訊慰勞已，於一面住，語尊者阿那律言：「尊者阿那律！所患增損可安忍不？病勢漸損不轉增耶？」尊者阿那律言：「我病不安，難可安忍，身諸苦痛，轉增無損。」即說三種譬，如上叉摩經說。「然我身已遭此苦痛，且當安忍，正念正知。」諸比丘問尊者阿那律：「心住何所，而能安忍如是大苦，正念正知？」尊者阿那律語諸比丘言：「住四念處，我於所起身諸苦痛能自安忍，正念正知。何等為四念處？謂內身身觀念處，乃至受、心、法觀念處，是名住於四念處，身諸苦痛能自安忍，正念正知。」時，諸正士共論議已，歡喜隨喜，各從座起而去。 〔T02 0140c13〕（五四一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍，病差未久。時，有眾多比丘往詣阿那律所，問訊慰勞已，於一面坐，問尊者阿那律：「安隱樂住不？」阿那律言：「安隱樂住，身諸苦痛漸已休息。」諸比丘問尊者阿那律：「住何所住，身諸苦痛得安隱？」尊者阿那律言：「住四念處，身諸苦痛漸得安隱。何等為四？謂內身身觀念處，乃至法法觀念處，是名四念處。住此四念處故，身諸苦痛漸得休息。」時，諸正士共論議已，歡喜隨喜，各從座起而去。 〔T02 0140c25〕（五四二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍。時，有眾多比丘詣尊者阿那律所，共相問訊慰勞已，於一面坐，問尊者阿那律：「若比丘在於學地，上求安隱涅槃住，聖弟子云何 〔T02 0141a01〕修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』？」尊者阿那律語諸比丘言：「若比丘在於學地，上求安隱涅槃心住，聖弟子云何修習多修習？於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』者？當住四念處。何等為四？謂內身身觀念處，乃至法法觀念處。如是四念處修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」時，諸比丘共聞尊者阿那律所說，歡喜隨喜，各從座起而去。 〔T02 0141a15〕（五四三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍住。時，有眾多比丘詣尊者阿那律所，與尊者阿那律共相問訊慰勞已，於一面坐。語尊者阿那律言：「若阿羅漢比丘諸漏已盡，所作已作，捨離重擔，離諸有結，正智心善解脫，亦修四念處耶？」尊者阿那律語比丘言：「若比丘諸漏已盡，所作已作，捨離重擔，離諸有結，正智心善解脫，彼亦修四念處也。所以者何？不得者得，不證者證，為現法樂住故。所以者何？我亦離諸有漏，得阿羅漢，所作已作，心善解脫，亦修四念處故。不得者得，不到者到，不證者證，乃至現法安樂住。」時，諸正士共論議已，歡喜隨喜，各從座起而去。 〔T02 0141b01〕（五四四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍。時，有眾多外道出家詣尊者阿那律所，共相問訊慰勞已，於一面坐。語尊者阿那律：「尊者何故於沙門瞿曇法中出家？」尊者阿那律言：「為修習故。」復問：「何所修習？」答言：「謂修諸根、修諸力、修諸覺分、修諸念處，汝欲聞何等修？」復問：「根、力、覺分，我不知其名字，況復問義，然我欲聞念處。」尊者阿那律言：「諦聽，善思，當為汝說。若比丘內身身觀念處，乃至法法觀念處。」時，眾多外道出家聞尊者阿那律所說，歡喜隨喜，各從座起而去。 〔T02 0141b14〕（五四五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律在舍衛國住松林精舍。時，尊者阿那律語諸比丘：「譬如大樹，生而順下，隨浚隨輸，若伐其根，樹必當倒，隨所而順下。如是比丘修四念處，長夜順趣浚輸，向於遠離；順趣浚輸，向於出要，順趣浚輸，向於涅槃。」尊者阿那律說此經已，諸比丘聞其所說，歡喜奉行。 〔T02 0141b22〕（五四六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延在跋蘭那聚落烏泥池側。時，有執澡灌杖梵志詣摩訶迦旃延所，共相問訊慰勞已，於一面坐，問摩訶迦旃延言：「何因何緣王、王共諍，婆羅門居士、婆羅門居士共諍？」摩訶迦旃延答梵志言：「貪欲繫著因緣故，王、王共諍，婆羅門居士、婆羅門居士共諍。」梵志復問：「何因何緣出家、出家而復共諍？」摩訶迦旃延答言：「以見欲繫著故，出家、出家而復共諍。」梵志復問：「摩訶迦旃延！頗有能離貪欲繫著及離此見欲繫著不？」尊者摩訶迦旃延答言：「梵志！有，我大師如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊能離此貪欲繫著及見欲繫著。」梵志復問：「佛世尊今在何所？」答言：「佛世尊今在婆羅耆人中，拘薩羅國舍衛城祇樹給孤獨園。」爾時，梵志從座起，整衣服，偏袒右肩，右膝著地，向佛所住處合掌讚歎。「南無南無佛世尊、如來、應供、等正覺，能離欲貪諸繫著，悉能遠離貪欲縛及諸見欲，淨根本。」時，持澡灌杖梵志聞尊者摩訶迦旃延所說，歡喜隨喜，從座起去。 〔T02 0141c16〕（五四七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。尊者摩訶迦旃延在婆羅那烏泥池側，與眾多比丘集於食堂，為持衣事。時，有執杖梵志年耆根熟，詣食堂所，於一面柱杖而住。須臾默然已，語諸比丘：「諸長老！汝等何故見老宿士不共語問訊，恭敬命坐？」時，尊者摩訶迦旃延亦在眾中坐。時，尊者摩訶迦旃延語梵志言：「我法有宿老來，皆共語問訊，恭敬禮拜，命之令坐。」梵志言：「我見此眾中無有老於我者，不恭敬禮拜、命坐，汝云何言：『我法見有宿老，恭敬禮拜，命其令坐。』？」摩訶迦旃延言：「梵志！若有耆年八十、九十，髮白齒落，成就年少法者，此非宿士；雖復年少年二十五，色白髮黑， 〔T02 0142a01〕盛壯美滿，而彼成就耆年法者，為宿士數。」梵志問言：「云何名為八十、九十，髮白齒落，而復成就年少之法，年二十五，膚白髮黑，盛壯美色，為宿士數？」尊者摩訶迦旃延語梵志言：「有五欲功德。謂眼識色愛、樂、念，耳識聲、鼻識香、舌識味、身識觸愛、樂、念。於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁。梵志！若如是者，雖復八十、九十，髮白齒落，是名成就年少之法。雖年二十五，膚白髮黑，盛壯美色，於五欲功德離貪、離欲、離愛、離念、離濁，若如是者，雖復年少年二十五，膚白髮黑，盛壯美色，成就老人法，為宿士數。」爾時，梵志語尊者摩訶迦旃延：「如尊者所說義，我自省察，雖老則少，汝等雖少，成耆年法，世間多事，令便請還。」尊者摩訶迦旃延言：「梵志！汝自知時。」爾時，梵志聞尊者摩訶迦旃延所說，歡喜隨喜，還其本處。 〔T02 0142a18〕（五四八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。尊者摩訶迦旃延在稠林中住。時，摩偷羅國王是西方王子，詣尊者摩訶迦旃延所，禮摩訶迦旃延足，退坐一面，問尊者摩訶迦旃延：「婆羅門自言：『我第一，他人卑劣，我白，餘人黑，婆羅門清淨，非非婆羅門；是婆羅門子從口生，婆羅門所化，是婆羅門所有。』尊者摩訶迦旃延！此義云何？」尊者摩訶迦旃延語摩偷羅王言：「大王！此是世間言說耳。世間言說言：『婆羅門第一，餘人卑劣，婆羅門白，餘人黑，婆羅門清淨，非非婆羅門。婆羅門從婆羅門生，生從口生，婆羅門所化，是婆羅門所有。』大王當知，業真實者，是依業者。」王語尊者摩訶迦旃延：「此則略說，我所不解，願重分別。」尊者摩訶迦旃延言：「今當問汝，隨問答我。」即問言：「大王！汝為婆羅門王，於自國土，諸婆羅門、剎利、居士、長者，此四種人悉皆召來，以財以力使其侍衛，先起後臥，及諸使令，悉如意不？」答言：「如意。」復問：「大王！剎利為王、居士為王、長者為王，於自國土所有四姓悉皆召來，以財以力令其侍衛，先起後臥，及諸使令，皆如意不？」答言：「如意。」復問：「大王！如是四姓悉皆平等，有何差別？當知，大王！四種姓者，皆悉平等，無有勝如差別之異。」摩偷羅王白尊者摩訶迦旃延：「實爾，尊者！四姓皆等，無有種種勝如差別。」「是故，大王！當知四姓，世間言說為差別耳，乃至依業，真實無差別也。復次，大王！此國土中有婆羅門，有偷盜者，當如之何？」王白尊者摩訶迦旃延：「婆羅門中有偷盜者，或鞭、或縛，或驅出國，或罰其金，或截手足耳鼻，罪重則殺，及其盜者。然婆羅門，則名為賊。」復問：「大王！若剎利、居士、長者中有偷盜者，當復如何？」王白尊者摩訶迦旃延：「亦鞭、亦縛，亦驅出國，亦罰其金，亦復斷截手足耳鼻，罪重則殺。」「如是，大王！豈非四姓悉平等耶？為有種種差別異不？」王白尊者摩訶迦旃延：「如是義者，實無種種勝如差別。」尊者摩訶迦旃延復語王言：「當知，大王！四種姓者，世間言說言：『婆羅門第一，餘悉卑劣，婆羅門白，餘人悉黑，婆羅門清淨，非非婆羅門。』當依業真實、業依耶？」復問：「大王！婆羅門殺生、偷盜、邪婬、妄言、惡口、兩舌、綺語、貪、恚、邪見，作十不善業跡已，為生惡趣耶？善趣耶？於阿羅呵所為何所聞？」王白尊者摩訶迦旃延：「婆羅門作十不善業跡，當墮惡趣，阿羅呵所，作如是聞。剎利、居士、長者亦如是說。」復問：「大王！若婆羅門行十善業跡，離殺生，乃至正見，當生何所？為善趣耶？為惡趣耶？於阿羅呵所，為何所聞？」王白尊者摩訶迦旃延：「若婆羅門行十善業跡者，當生善趣，阿羅呵所，作如是、聞如是，剎利、居士、長者亦如是說。」復問：「云何？大王！如是四姓，為平等不？為有種種勝如差別？」王白尊者摩訶迦旃延：「如是義者，則為平等，無有種種勝如差別。」「是故，大王當知，四姓悉平等耳，無有種種勝如差別。世間言說故有：『婆羅門第一，婆羅門白，餘者悉黑，婆羅門清淨，非非婆羅門；婆羅門生，生從口生，婆羅門作，婆羅門化，婆羅門所有。』當知業真實、業依。」王白尊者摩訶迦旃延：「實如所說，皆是世間言說，故有：『婆羅門勝，餘者卑劣，婆羅門白，餘者悉黑，婆羅門清淨，非非婆羅門；婆羅門生，生從口生，婆羅門化，婆羅門所有。』皆是業真實、依於業。」爾時，摩偷羅王聞尊者摩訶迦旃延所說，歡喜隨喜， 〔T02 0143a01〕作禮而去。 〔T02 0143a02〕（五四九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住阿槃提國拘羅羅咤精舍。尊者摩訶迦旃延晨朝著衣持鉢，入拘羅羅咤精舍，次第乞食，至迦梨迦優婆夷舍。時，優婆夷見尊者摩訶迦旃延，即敷床坐，請令就坐，前禮尊者摩訶迦旃延足，退住一面，白尊者摩訶迦旃延：「如世尊所說，答僧耆多童女所問，如世尊說僧耆多童女所問偈： 「實義存於心，寂滅而不亂， 降伏諸勇猛，可愛端正色， 一心獨靜思，服食妙禪樂； 是則為遠離，世間之伴黨， 世間諸伴黨，無習近我者。 「尊者摩訶迦旃延！世尊此偈，其義云何？」尊者摩訶迦旃延語優婆夷言：「姊妹！有一沙門婆羅門言：『地一切入處正受，此則無上，為求此果。』姊妹！若沙門婆羅門於地一切入處正受，清淨鮮白者，則見其本，見患、見滅、見滅道跡；以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂。姉妹！如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處為無上者，為求此果。「姊妹！若有沙門婆羅門，乃至於識處一切入處正受，清淨鮮白者，見本、見患、見滅、見滅道跡；以見本、見患、見滅、見滅道跡故，是則實義存於心，寂滅而不亂，善見、善入。是故世尊答僧耆多童女所問偈： 「實義存於心，寂滅而不亂， 降伏諸勇猛，可愛端正色， 一心獨靜思，服食妙禪樂； 是則為遠離，世間之伴黨， 世間諸伴黨，無習近我者。 「如是，姊妹！我解世尊以如是義故，說如是偈。」優婆夷言：「善哉！尊者說真實義，唯願尊者受我請食。」時，尊者摩訶迦旃延默然受請。時，迦梨迦優婆夷知尊者摩訶迦旃延受請已，即辦種種淨美飲食，恭敬尊重，自手奉食。時，優婆夷知尊者摩訶迦旃延食已，洗鉢、澡嗽訖，敷一卑坐，於尊者摩訶迦旃延前恭敬聽法。尊者摩訶迦旃延為迦梨迦優婆夷種種說法，示、教、照、喜；示、教、照、喜已，從座起而去。 〔T02 0143b18〕（五五〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延在舍衛國祇樹給孤獨園。尊者摩訶迦旃延語諸比丘：「佛世尊、如來、應、等正覺所知所見，說六法出苦處昇於勝處，說一乘道淨諸眾生，離諸惱苦，憂悲悉滅，得真如法。何等為六？謂聖弟子念如來、應、等正覺所行法淨，如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。聖弟子念如來、應所行法故，離貪欲覺、離瞋恚覺、離害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德，於此五欲功德離貪、恚、癡，安住正念正智，乘於直道，修習念佛，正向涅槃，是名如來、應、等正覺所知所見，說第一出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。「復次，聖弟子念於正法，念於世尊現法、律，離諸熱惱，非時，通達，即於現法，緣自覺悟。爾時，聖弟子念此正法時，不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修習念法，正向涅槃，是名如來、應、等正覺所知所見，說第二出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。「復次，聖弟子念於僧法，善向、正向、直向、等向，修隨順行，謂向須陀洹、得須陀洹果，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。如是四雙八士，是名世尊弟子僧戒具足、定具足、慧具足、解脫具足、解脫知見具足，供養、恭敬、禮拜處，世間無上福田。聖弟子如是念僧時，爾時聖弟子不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修習念僧，正向涅槃，是名如來、應、等正覺所知所見，說第三出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。「復次，聖弟子念於戒德，念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒。若聖弟子念此戒時，自念身中所成就戒，當於爾時不起 〔T02 0144a01〕欲覺、瞋恚、害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修戒念，正向涅槃，是名如來、應、等正覺所知所見，說第四出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。「復次，聖弟子自念施法，心自欣慶。我今離慳貪垢、離在居家，解脫心施、常施、捨施、樂施、具足施、平等施。若聖弟子念於自所施法時，不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。於何染著？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修施念，正向涅槃，是名如來、應、等正覺所知所見，說第五出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。「復次，聖弟子念於天德，念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天，清淨信心，於此命終，生彼諸天。我亦如是，信、戒、施、聞、慧，於此命終，生彼天中。如是，聖弟子念天功德時，不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。於何染著？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修天念，正向涅槃，是名如來、應、等正覺所知所見，說第六出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。」尊者摩訶迦旃延說此經已，諸比丘聞其所說，歡喜奉行。 〔T02 0144a28〕（五五一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住釋氏訶梨聚落精舍。時，訶梨聚落長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：「如世尊義品答摩揵提所問偈： 「斷一切諸流，亦塞其流源， 聚落相習近，牟尼不稱歎。 虛空於五欲，永以不還滿， 世間諍言訟，畢竟不復為。 「尊者摩訶迦旃延！此偈有何義？」尊者摩訶迦旃延答長者言：「眼流者，眼識起貪，依眼界貪欲流出，故名為流。耳、鼻、舌、身、意流者，謂意識起貪，依意界貪識流出，故名為流。」長者復問尊者摩訶迦旃延：「云何名為不流？」尊者迦旃延語長者言：「謂眼識、眼識所識色依生愛喜，彼若盡、無欲、滅、息、沒，是名不流。耳、鼻、舌、身、意、意識、意識所識法依生貪欲，彼若盡、無欲、滅、息、沒，是名不流。」復問：「云何？」尊者摩訶迦旃延答言：「謂緣眼及色，生眼識，三事和合生觸，緣觸生受，樂受、苦受、不苦不樂受，依此染著流。耳、鼻、舌、身、意、意識、意識法，三事和合生觸，緣觸生受——樂受、苦受、不苦不樂受，依此受生愛喜流，是名流源。云何亦塞其流源？謂眼界取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名塞流源。耳、鼻、舌、身、意取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名亦塞其流源。」復問：「云何名習近相讚歎？」尊者摩訶迦旃延答言：「在家、出家共相習近，同喜、同憂、同樂、同苦，凡所為作，悉皆共同，是名習近相讚歎。」復問：「云何不讚歎？」「在家、出家不相習近，不同喜、不同憂、不同苦、不同樂，凡所為作，悉不相悅可，是名不相讚歎。」「云何不空欲？」「謂五欲功德，眼識色愛樂念長養，愛欲深染著。耳聲、鼻香、舌味、身觸愛樂念長養，愛欲深染著，於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲。」「云何名空欲？」「謂於此五欲功德離貪、離欲、離愛、離念、離渴，是名空欲。說我繫著使，是名心法還復滿。彼阿羅漢比丘諸漏已盡，斷其根本，如截多羅樹頭，於未來世更不復生。云何當復與他諍訟，是故世尊說義品答摩犍提所問偈： 「若斷一切流，亦塞其流源， 聚落相習近，牟尼不稱歎。 虛空於諸欲，永已不還滿， 不復與世間，共言語諍訟。 「是名如來所說偈義分別也。」爾時，訶梨聚落長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。 〔T02 0144c20〕（五五二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住釋氏訶梨聚落精舍。時，訶梨聚落主長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：「如世尊於界隔山天帝釋石窟說言：『憍尸迦！若沙門、婆羅門無上愛盡解脫，心正善解脫，究竟邊際，究竟無垢，究竟梵行，畢竟清淨。』云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨？」尊者摩訶迦旃延語長者言：「謂眼、眼識、眼識 〔T02 0145a01〕所識色相依生喜，彼若盡、無欲、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨。耳、鼻、舌、身、意、意識、意識所識法相依生喜，彼若盡、滅、息、沒，比丘於此法、律究竟無垢，究竟梵行，畢竟清淨。」時，訶梨聚落主長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。 〔T02 0145a08〕（五五三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延在釋氏訶梨聚落。聚落主長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，問尊者摩訶迦旃延：「如世尊界隔山石窟中為天帝釋說言：『憍尸迦！若沙門、婆羅門無上愛盡解脫，心善解脫，邊際究竟，究竟無垢，究竟梵行，畢竟清淨。』云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨？」尊者迦旃延語長者言：「若比丘眼界取，心法境界繫著使，彼若盡、無欲、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，究竟清淨。耳、鼻、舌、身、意、意界取，心法境界繫著使，若盡、離、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨。」時，訶梨聚落主長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。 〔T02 0145a24〕（五五四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住釋氏訶梨聚落。時，訶梨聚落主長者身遭病苦。尊者摩訶迦旃延聞訶梨聚落主長者身遭病苦，聞已，晨朝著衣持鉢，入訶梨聚落乞食，次第入訶梨聚落主長者舍。訶梨聚落主長者遙見尊者摩訶迦旃延，從座欲起。尊者摩訶迦旃延見長者欲起，即告之言：「長者莫起！幸有餘座，我自可坐於餘座。」語長者言：「云何？長者！病可忍不？身諸苦痛漸差愈不？得無增耶？」長者答言：「尊者！我病難忍，身諸苦痛轉增無損。」即說三種譬，如前叉摩比丘經說。尊者摩訶迦旃延語長者言：「是故，汝當修佛不壞淨、法不壞淨、僧不壞淨、聖戒成就，當如是學。」長者答言：「如佛所說四不壞淨，我悉成就，我今成就佛不壞淨、法不壞淨、僧不壞淨、聖戒成就。」尊者摩訶迦旃延語長者言：「汝當依此四不壞淨修習六念。長者！當念佛功德，此如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。念法功德，於世尊正法、律現法離諸熱惱，非時通達，緣自覺悟，念僧功德，善向、正向、直向、等向，修隨順行，謂向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。如是四雙八士，是名世尊弟子僧，具足戒、定、慧、解脫、解脫知見，供養、恭敬、尊重之處，堪為世間無上福田。念戒功德，自持正戒，不毀不缺，不斷不壞，非盜取戒、究竟戒、可讚歎戒、梵行戒、不憎惡戒。念施功德，自念布施，心自欣慶，捨除慳貪，雖在居家，解脫心施、常施、樂施、具足施、平等施。念天功德，念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，清淨信戒，於此命終，生彼天中。我亦如是清淨信、戒、施、聞、慧，生彼天中。長者！如是覺依四不壞淨，增六念處。」長者白尊者摩訶迦旃延：「世尊說依四不壞淨，增六念處，我悉成就，我當修習念佛功德，念法、念僧、念戒、念施、念天。」尊者摩訶迦旃延語長者言：「善哉！長者！能自記說，得阿那含。」是時，長者白尊者摩訶迦旃延，願於此食。尊者摩訶迦旃延默然受請。訶梨聚落主長者知尊者摩訶迦旃延受請已，具種種淨美食，自手供養。飯食訖，澡鉢、洗嗽畢，為長者種種說法，示、教、照、喜；示、教、照、喜已，從座起去。 〔T02 0145c12〕（五五五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延於釋氏訶梨聚落住。時，有八城長者名曰陀施，身遭病苦。尊者摩訶迦旃延聞陀施長者身遭苦患，晨朝著衣持鉢，入八城乞食，次到陀施長者舍，如訶梨長者經廣說。 〔T02 0145c18〕（五五六） 如是我聞：一時，佛住娑祇城安禪林中。爾時眾多比丘尼詣佛所，稽首禮足，退住一面。爾時，世尊為眾多比丘尼種種說法，示、教、照、喜；示、教、照、喜已，默然住。時，諸比丘尼白佛言：「世尊！若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧，世尊說是何果、何功德？」佛告諸比丘尼：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧智果、智功德。」時，諸比丘尼聞世尊所說，歡喜隨喜，作禮而去。時，眾多比丘尼往詣尊者阿難所，稽首禮足， 〔T02 0146a01〕退坐一面，白尊者阿難：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此三昧說，是何果、何功德？」尊者阿難語諸比丘尼：「姊妹！若無相心三昧，不涌、不沒、解脫已住，住已解脫，世尊說是智果、智功德。」諸比丘尼言：「奇哉！尊者阿難！大師及弟子同句、同味、同義，所謂第一句義。今諸比丘尼詣世尊所，以如是句、如是味、如是義問世尊，世尊亦已如是句、如是味、如是義為我等說，如尊者阿難所說不異，是故奇特，大師及弟子同句、同味、同義。」時，諸比丘尼聞尊者阿難所說，歡喜隨喜，作禮而去。 〔T02 0146a13〕（五五七） 如是我聞：一時，佛住拘睒彌國瞿師羅園。爾時，尊者阿難亦在彼住。時，有闍知羅比丘尼詣尊者阿難所，稽首禮足，退坐一面，問尊者阿難：「若無相心三昧，不涌、不沒，解脫已住，住已解脫。尊者阿難！世尊說此何果、何功德？」尊者阿難語闍知羅比丘尼：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說是智果、智功德。」闍知羅比丘尼言：「奇哉！尊者阿難！大師及弟子同句、同味、同義。尊者阿難！昔於一時，佛在娑祇城安禪林中。時，有眾多比丘尼往詣佛所，問如此義。爾時，世尊以如是句、如是味、如是義為諸比丘尼說，是故當知奇特，大師弟子所說同句、同味、同義，所謂第一句義。」時，闍知羅比丘尼聞尊者阿難所說，歡喜隨喜，作禮而去。如闍知羅比丘尼，迦羅跋比丘尼亦爾。 〔T02 0146b01〕（五五八） 如是我聞：一時，佛住俱睒彌國瞿師羅園。爾時，尊者阿難亦住俱睒彌國瞿師羅園。時，有異比丘得無相心三昧，作是念：「我若詣尊者阿難所，問尊者阿難：『若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧何果？世尊說此何功德？』尊者阿難若問我言：『比丘！汝得此無相心三昧耶？』『我未曾有。』實問異答。我當隨逐尊者阿難，脫有餘人問此義者，因而得聞。」彼比丘即隨尊者阿難，經六年中，無有餘人問此義者，即自問尊者阿難：「若比丘問無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說此是何果、何功德？」尊者阿難問彼比丘言：「比丘！汝得此三昧？」彼比丘默然住，尊者阿難語彼比丘言：「若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說此是智果、智功德。」尊者阿難說此法時，異比丘聞其所說，歡喜奉行。 雜阿含經卷第二十
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，屬弟子所說，本卷為弟子所說第三卷。本卷收經二十二部，自經五百三十七至經五百五十八，皆佛弟子之所說，分為三組。前九經（五三七至五四五）為尊者阿那律所說：舍利弗、大目犍連、阿難先後問他於何功德修習而成大德神力，他都答以四念處，並各說一喻——樓觀上觀下平地、登高山頂觀千多羅樹林、住四衢道見人來去；病中與病癒時，他住四念處而能安忍、漸得安隱；學地比丘當住四念處，阿羅漢亦修四念處；外道問他何故出家，他答『為修習故』；末經以大樹順下為喻，說修四念處者順趣涅槃。中十經（五四六至五五五）為尊者摩訶迦旃延所說：答梵志諸王相諍由貪欲繫著、出家相諍由見欲繫著；答老梵志何者為宿士；答摩偷羅王四姓平等，世間言說而有差別，真實唯在於業；為迦梨迦優婆夷釋僧耆多童女所問偈，說十種一切入處；為諸比丘說六念出苦處；為訶梨聚落長者釋義品摩揵提所問偈；釋界隔山天帝釋石窟之句；為病中長者說依四不壞淨修習六念。後三經（五五六至五五八）為尊者阿難所說，皆問無相心三昧何果何功德，答以智果、智功德；比丘尼歎大師與弟子同句、同味、同義；末經一比丘隨阿難六年，終自發問。
〔0·題署〕（0139c13）經名是「雜阿含經」〔T02 0139c13〕，這是「卷第二十」〔T02 0139c13〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0139c15〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷屬弟子所說，為弟子所說第三卷；弟子所說自卷第十八起，其篇名依卷第十八卷首所標之誦題「弟子所說誦第四品」〔T02 0126a06〕。本卷收經二十二部，自經五百三十七至經五百五十八；有偈四首，在經五四九、五五一各二；經五五五為結集者略說之經。經五百五十八之後，以「雜阿含經卷第二十」〔T02 0146b19〕作結。
〔537·成此大德神力〕（0139c16）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，尊者大目犍連、尊者阿那律住在舍衛國的手成浴池旁。尊者舍利弗來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁。尊者舍利弗對尊者阿那律說：『奇哉！阿那律！你有大德神力，是於什麼功德修習、多修習，而能到達這樣的境地？』尊者阿那律對尊者舍利弗說：『於四念處修習、多修習，成就這大德神力。什麼是四念處？於內身作身觀念處，精勤方便，正念正知，調伏世間的貪憂。像這樣，於外身、內外身，於內受、外受、內外受，於內心、外心、內外心，於內法、外法、內外法作觀念處，精勤方便，正念正知，像這樣調伏世間的貪憂。尊者舍利弗！這叫做四念處修習、多修習，成就這大德神力。
『尊者舍利弗！我由於在四念處善加修習的緣故，對於小千世界，稍作方便，就能普遍觀察；猶如明目的士夫在樓觀之上，觀看下面平地上種種的物事；我稍作方便，觀察小千世界，也是這樣。像這樣，我於四念處修習、多修習，成就這大德神力。』那時，二位正士共同論議之後，各自從座位起身而去。
〔538·以少方便見千須彌山〕（0140a07）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住在舍衛國。那時，尊者大目犍連來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁。那時，尊者大目犍連問尊者阿那律：『於什麼功德修習、多修習，成就這大德神力？』尊者阿那律對尊者大目犍連說：『我於四念處修習、多修習，成就這大德神力。是哪四種？於內身作身觀，繫心而住，精勤方便，正念正知，除去世間的貪憂；於外身、內外身，於內受、外受、內外受，於內心、外心、內外心，於內法、外法、內外法，作觀而繫心安住，精進方便，除去世間的貪憂。這叫做四念處修習、多修習。成就這大德神力之後，對於一千座須彌山，以少許方便都能觀察，猶如明目的士夫登上高山之頂，觀看下面一千棵多羅樹的樹林。像這樣，我於四念處修習、多修習，成就這大德神力，以少許方便見到一千座須彌山。就是這樣，尊者大目犍連！我於四念處修習、多修習，成就這大德神力。』那時，二位正士共同論議之後，各自從座位起身而去。
〔539·以淨天眼過天、人眼〕（0140a26）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住在舍衛國的手成浴池旁。那時，尊者阿難前往尊者阿那律之處，互相問訊、慰勞之後，坐在一旁。尊者阿難問尊者阿那律：『於什麼功德修習、多修習，成就這樣的大德、大力、大神通？』尊者阿那律對尊者阿難說：『我於四念處修習、多修習，成就這大德、大力。是哪四種？於內身作身觀念處，繫心而住，精勤方便，正念正知，除去世間的貪憂。像這樣，於外身、內外身，於內受、外受、內外受，於內心、外心、內外心，於內法、外法、內外法作觀念處，繫心而住，精勤方便，除去世間的貪憂。就是這樣，尊者阿難！我於這四念處修習、多修習，以少許方便，用清淨的天眼，超過天人之眼與人之眼，見到諸眾生死時、生時，好色、惡色，上色、下色，往善趣、往惡趣，隨著各自的業而受生，都如實見到。這些眾生身行惡行，口、意行惡行，誹謗賢聖，以邪見為因緣，身壞命終，生在地獄之中。這樣的眾生，身行善行，口、意行善行，不誹謗賢聖，成就正見，以這因緣，身壞命終，得以生在天上。
『譬如明目的士夫住在四衢道口，見到人民或來、或去、或坐、或臥；我也是這樣，於四念處修習、多修習，成就這大德、大力、神通，見到諸眾生死時、生時，往善趣、往惡趣。這樣的眾生身行惡行，口、意行惡行，誹謗賢聖，以邪見為因緣，生在地獄之中。這樣的眾生身行善行，口、意行善行，不誹謗賢聖，以正見為因緣，身壞命終，得以生在天上。就是這樣，尊者阿難！我於四念處修習、多修習，成就這大德、大力、神通。』那時，二位正士共同論議之後，各自從座位起身而去。
〔540·身諸苦痛能自安忍〕（0140b26）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，尊者阿那律在舍衛國的松林精舍，身體遭受病苦。那時，有眾多比丘來到尊者阿那律之處，問訊、慰勞之後，站立在一旁，對尊者阿那律說：『尊者阿那律！所患的病是增是減？還可以安忍嗎？病勢漸漸減輕，不再轉而加重了嗎？』尊者阿那律說：『我的病不安，難以安忍，身上的種種苦痛轉而增加，沒有減輕。』隨即說了三種譬喻，如上面叉摩經所說。『然而我的身體既已遭受這樣的苦痛，姑且應當安忍，正念正知。』諸比丘問尊者阿那律：『心住在什麼地方，而能安忍這樣大的苦，正念正知？』尊者阿那律對諸比丘說：『住於四念處，我對於所生起的身上種種苦痛，能自己安忍，正念正知。什麼是四念處？就是於內身作身觀念處，乃至受、心、法觀念處，這叫做住於四念處，身上的種種苦痛能自己安忍，正念正知。』那時，諸位正士共同論議之後，歡喜隨喜，各自從座位起身而去。
〔541·身諸苦痛漸得安隱〕（0140c13）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，尊者阿那律在舍衛國的松林精舍，病癒不久。那時，有眾多比丘前往阿那律之處，問訊、慰勞之後，坐在一旁，問尊者阿那律：『安隱樂住嗎？』阿那律說：『安隱樂住，身上的種種苦痛已漸漸止息。』諸比丘問尊者阿那律：『住於什麼所住，身上的種種苦痛得以安隱？』尊者阿那律說：『住於四念處，身上的種種苦痛漸漸得以安隱。是哪四種？就是於內身作身觀念處，乃至於法作法觀念處，這叫做四念處。由於住在這四念處的緣故，身上的種種苦痛漸漸得以止息。』那時，諸位正士共同論議之後，歡喜隨喜，各自從座位起身而去。
〔542·當住四念處〕（0140c25）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，尊者阿那律在舍衛國的松林精舍。那時，有眾多比丘來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁，問尊者阿那律：『如果比丘還在學地，向上求安隱涅槃而住，聖弟子應當怎樣修習、多修習，才能於這法、律之中盡除諸漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不再受後有』？』尊者阿那律對諸比丘說：『如果比丘還在學地，向上求安隱涅槃，心如是而住，聖弟子應當怎樣修習、多修習，於這法、律之中盡除諸漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不再受後有』呢？應當住於四念處。是哪四種？就是於內身作身觀念處，乃至於法作法觀念處。像這樣於四念處修習、多修習，就能於這法、律之中盡除諸漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不再受後有。』』那時，諸比丘一同聽了尊者阿那律所說，歡喜隨喜，各自從座位起身而去。
〔543·彼亦修四念處也〕（0141a15）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，尊者阿那律住在舍衛國的松林精舍。那時，有眾多比丘來到尊者阿那律之處，與尊者阿那律互相問訊、慰勞之後，坐在一旁，對尊者阿那律說：『如果阿羅漢比丘諸漏已盡，所作已作，捨離了重擔，離開了諸有的結縛，以正智而心善解脫，也還修四念處嗎？』尊者阿那律對比丘們說：『如果比丘諸漏已盡，所作已作，捨離了重擔，離開了諸有的結縛，以正智而心善解脫，他也修四念處。為什麼呢？為了未得的得到，未證的證得，為了現法樂住的緣故。為什麼呢？我也離開了諸有漏，得阿羅漢，所作已作，心善解脫，也修四念處的緣故。未得的得到，未到的到達，未證的證得，乃至現法安樂而住。』那時，諸位正士共同論議之後，歡喜隨喜，各自從座位起身而去。
〔544·為修習故〕（0141b01）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，尊者阿那律在舍衛國的松林精舍。那時，有眾多外道出家人來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁，對尊者阿那律說：『尊者為什麼在沙門瞿曇的法中出家？』尊者阿那律說：『為了修習的緣故。』又問：『修習什麼？』答道：『就是修諸根、修諸力、修諸覺分、修諸念處。你們想聽哪一種修？』又問：『根、力、覺分，我們不知道它們的名字，何況再問它們的義理；然而我們想聽念處。』尊者阿那律說：『仔細聽，好好思惟，當為你們解說。如果比丘於內身作身觀念處，乃至於法作法觀念處。』那時，眾多外道出家人聽了尊者阿那律所說，歡喜隨喜，各自從座位起身而去。
〔545·向於涅槃〕（0141b14）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，尊者阿那律在舍衛國，住在松林精舍。那時，尊者阿那律對諸比丘說：『譬如大樹，生長時就順著向下傾斜，隨其浚而隨其輸〔順勢傾向、順勢趨注〕；如果砍伐它的根，樹必定倒下，隨著它所順向的方向倒下。像這樣，比丘修四念處，長夜順趣浚輸，向於遠離；順趣浚輸，向於出要；順趣浚輸，向於涅槃。』尊者阿那律說了這經之後，諸比丘聽了他所說，歡喜奉行。
〔546·貪欲繫著因緣故〕（0141b22）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，尊者摩訶迦旃延在跋蘭那聚落的烏泥池旁。那時，有一位執澡灌杖的梵志，來到摩訶迦旃延之處，互相問訊、慰勞之後，坐在一旁，問摩訶迦旃延說：『是什麼因、什麼緣，國王與國王相諍，婆羅門居士與婆羅門居士相諍？』摩訶迦旃延答梵志說：『由於貪欲繫著的因緣，國王與國王相諍，婆羅門居士與婆羅門居士相諍。』梵志又問：『是什麼因、什麼緣，出家人與出家人又相諍？』摩訶迦旃延答道：『由於見欲繫著的緣故，出家人與出家人又相諍。』梵志又問：『摩訶迦旃延！可有人能離開貪欲繫著，以及離開這見欲繫著嗎？』尊者摩訶迦旃延答道：『梵志！有。我的大師如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，能離開這貪欲繫著及見欲繫著。』梵志又問：『佛世尊現在在什麼地方？』答道：『佛世尊現在在婆羅耆人之中，拘薩羅國舍衛城的祇樹給孤獨園。』那時，梵志從座位起身，整理衣服，偏袒右肩，右膝著地，向佛所住之處合掌讚歎：
『南無！南無！佛世尊、如來、應供、等正覺，能離開欲貪的種種繫著，全都能遠離貪欲之縛以及種種見欲，清淨了根本。』那時，持澡灌杖的梵志聽了尊者摩訶迦旃延所說，歡喜隨喜，從座位起身而去。
〔547·為宿士數〕（0141c16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者摩訶迦旃延在婆羅那的烏泥池旁，與眾多比丘聚集在食堂，為了料理衣事。那時，有一位執杖的梵志，年紀老邁，諸根已熟，來到食堂，在一旁拄著杖站立。默然片刻之後，對諸比丘說：『諸長老！你們為什麼見到年老的宿士，不與他說話問訊，不恭敬地請他就坐？』那時，尊者摩訶迦旃延也在眾中坐著。那時，尊者摩訶迦旃延對梵志說：『我們的法中，有宿老來到，都與他說話問訊，恭敬禮拜，請他就坐。』梵志說：『我看這眾中沒有比我更老的，卻不恭敬禮拜、請我就坐；你怎麼說：『我們的法中見到有宿老，就恭敬禮拜，請他就坐』呢？』摩訶迦旃延說：『梵志！如果有人年高八十、九十，頭髮白了，牙齒掉了，卻成就年少之法，這不是宿士；即使年紀尚少，才二十五歲，面色白淨，頭髮烏黑，盛壯美滿，而他成就耆年之法，就算入宿士之數。』
梵志問道：『怎樣叫做年八十、九十，頭髮白了，牙齒掉了，卻成就年少之法；年二十五，膚色白皙，頭髮烏黑，盛壯美色，卻算入宿士之數？』尊者摩訶迦旃延對梵志說：『有五欲功德，就是眼識於色而愛、樂、念，耳識於聲、鼻識於香、舌識於味、身識於觸而愛、樂、念。對這五欲功德，不離貪、不離欲、不離愛、不離念、不離濁。梵志！如果是這樣，即使八十、九十，頭髮白了，牙齒掉了，這叫做成就年少之法。即使年二十五，膚色白皙，頭髮烏黑，盛壯美色，對五欲功德離貪、離欲、離愛、離念、離濁，如果是這樣，即使年紀尚少，才二十五歲，膚色白皙，頭髮烏黑，盛壯美色，卻成就老人之法，算入宿士之數。』那時，梵志對尊者摩訶迦旃延說：『依尊者所說的義理，我自己省察，我雖然老了，卻是少年；你們雖然年少，卻成就耆年之法。世間事多，就此告辭請回。』尊者摩訶迦旃延說：『梵志！你自己知道時宜。』那時，梵志聽了尊者摩訶迦旃延所說，歡喜隨喜，回到他本來的住處。
〔548·業真實者，是依業者〕（0142a18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者摩訶迦旃延住在稠林之中。那時，摩偷羅國的國王，是西方的王子，來到尊者摩訶迦旃延之處，禮摩訶迦旃延的足，退坐在一旁，問尊者摩訶迦旃延：『婆羅門自己說：『我是第一，他人卑劣；我是白的，其餘的人是黑的；清淨的是婆羅門，不是非婆羅門；婆羅門之子是從口所生，是婆羅門所化生，是婆羅門所有。』尊者摩訶迦旃延！這義理是怎樣的？』尊者摩訶迦旃延對摩偷羅王說：『大王！這只是世間的言說罷了。世間的言說說：『婆羅門第一，其餘的人卑劣；婆羅門是白的，其餘的人是黑的；清淨的是婆羅門，不是非婆羅門。婆羅門從婆羅門生，其生是從口所生，是婆羅門所化生，是婆羅門所有。』大王應當知道：以業為真實的，就是依於業的。』王對尊者摩訶迦旃延說：『這只是略說，我不能理解，願您再加以分別解說。』尊者摩訶迦旃延說：『現在我當問你，你隨所問來回答我。』
隨即問道：『大王！你作為婆羅門出身的國王，在自己的國土之中，諸婆羅門、剎利、居士、長者，這四種人全都召來，以財、以力使他們侍衛，比你先起、比你後臥，以及種種使喚，都能如意嗎？』答道：『如意。』
又問：『大王！如果剎利作國王、居士作國王、長者作國王，在自己的國土之中，所有四姓全都召來，以財、以力令他們侍衛，比他先起、比他後臥，以及種種使喚，都能如意嗎？』答道：『如意。』
又問：『大王！像這樣，四姓全都平等，有什麼差別？應當知道，大王！四種姓的人，都是平等的，沒有勝劣差別的不同。』摩偷羅王對尊者摩訶迦旃延說：『確實如此，尊者！四姓都平等，沒有種種勝劣的差別。』『所以，大王！應當知道，四姓只是世間言說為之作差別罷了，乃至依於業，真實是沒有差別的。
『再者，大王！在這國土之中，有婆羅門，其中有偷盜的人，應當怎樣處置？』王對尊者摩訶迦旃延說：『婆羅門之中有偷盜的，或鞭打、或捆縛，或驅逐出國，或罰他的金錢，或截斷手、足、耳、鼻，罪重的就殺掉，以及那些盜者〔同此處置〕。這樣一來，那婆羅門就名為賊。』
又問：『大王！如果剎利、居士、長者之中有偷盜的人，又應當怎樣處置？』王對尊者摩訶迦旃延說：『也鞭打、也捆縛，也驅逐出國，也罰他的金錢，也截斷手、足、耳、鼻，罪重的就殺掉。』
『像這樣，大王！難道不是四姓都平等嗎？還有種種差別的不同嗎？』王對尊者摩訶迦旃延說：『依這樣的義理，確實沒有種種勝劣的差別。』尊者摩訶迦旃延又對王說：『應當知道，大王！對於四種姓，世間言說說：『婆羅門第一，其餘都卑劣；婆羅門是白的，其餘的人都是黑的；清淨的是婆羅門，不是非婆羅門。』難道不是應當依業之真實、依於業嗎？』
又問：『大王！婆羅門殺生、偷盜、邪婬、妄言、惡口、兩舌、綺語、貪、恚、邪見，作了十不善業跡之後，是生於惡趣呢？還是善趣呢？在阿羅呵之處，所聽聞的是怎樣？』王對尊者摩訶迦旃延說：『婆羅門作十不善業跡，當墮惡趣；在阿羅呵之處，是這樣聽聞的。剎利、居士、長者也是這樣說。』
又問：『大王！如果婆羅門行十善業跡，離殺生，乃至正見，當生於何處？是善趣呢？是惡趣呢？在阿羅呵之處，所聽聞的是怎樣？』王對尊者摩訶迦旃延說：『如果婆羅門行十善業跡，當生善趣；在阿羅呵之處，是這樣作、這樣聞的。剎利、居士、長者也是這樣說。』
又問：『怎樣呢？大王！像這樣，四姓是平等的嗎？還是有種種勝劣的差別？』王對尊者摩訶迦旃延說：『依這樣的義理，就是平等的，沒有種種勝劣的差別。』
『所以，大王應當知道，四姓都是平等的，沒有種種勝劣的差別。世間言說之所以有：『婆羅門第一，婆羅門是白的，其餘的都是黑的；清淨的是婆羅門，不是非婆羅門；婆羅門所生，其生是從口所生，是婆羅門所作，婆羅門所化，婆羅門所有。』應當知道，業是真實的，是依於業的。』王對尊者摩訶迦旃延說：『確實如您所說，都是世間的言說，所以才有：『婆羅門殊勝，其餘的人卑劣；婆羅門是白的，其餘的都是黑的；清淨的是婆羅門，不是非婆羅門；婆羅門所生，其生是從口所生，婆羅門所化，婆羅門所有。』這都是業真實、依於業。』那時，摩偷羅王聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔549·實義存於心〕（0143a02）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，尊者摩訶迦旃延住在阿槃提國的拘羅羅咤精舍。尊者摩訶迦旃延早晨穿好衣服，拿著鉢，進入拘羅羅咤精舍，依次第乞食，來到迦梨迦優婆夷的家中。那時，優婆夷見到尊者摩訶迦旃延，就敷設床座，請他就坐，上前禮尊者摩訶迦旃延的足，退住在一旁，對尊者摩訶迦旃延說：『如世尊所說，回答僧耆多童女所問，如世尊所說的僧耆多童女所問偈：
『真實之義存於心中，寂滅而不散亂；
降伏種種勇猛，可愛端正之色；
一心獨自靜思，服食微妙的禪樂；
這就是遠離了，世間的伴黨；
世間的種種伴黨，沒有能習近於我的。』
『尊者摩訶迦旃延！世尊這偈，它的義理是怎樣的？』尊者摩訶迦旃延對優婆夷說：『姊妹！有一類沙門、婆羅門說：『地一切入處正受，這是無上的，為求這果。』姊妹！如果沙門、婆羅門於地一切入處正受，清淨鮮白，就見到它的根本，見到它的過患，見到它的滅，見到滅道跡；由於見本、見患、見滅、見滅道跡的緣故，得真實之義存於心中，寂滅而不散亂。姉妹！像這樣，以水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處為無上的，為求這果。
『姊妹！如果有沙門、婆羅門，乃至於識處一切入處正受，清淨鮮白，就見本、見患、見滅、見滅道跡；由於見本、見患、見滅、見滅道跡的緣故，這就是真實之義存於心中，寂滅而不散亂，善見、善入。所以世尊回答僧耆多童女所問偈：
『真實之義存於心中，寂滅而不散亂；
降伏種種勇猛，可愛端正之色；
一心獨自靜思，服食微妙的禪樂；
這就是遠離了，世間的伴黨；
世間的種種伴黨，沒有能習近於我的。』
『就是這樣，姊妹！我理解世尊是以這樣的義理之故，說這樣的偈。』優婆夷說：『善哉！尊者說了真實的義理。唯願尊者接受我的請食。』那時，尊者摩訶迦旃延默然接受邀請。那時，迦梨迦優婆夷知道尊者摩訶迦旃延已接受邀請，就準備種種清淨美好的飲食，恭敬尊重，親手奉上食物。那時，優婆夷知道尊者摩訶迦旃延食畢，洗鉢、澡嗽完畢，就敷設一個低矮的座位，在尊者摩訶迦旃延面前恭敬聽法。尊者摩訶迦旃延為迦梨迦優婆夷種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，從座位起身而去。
〔550·說六法出苦處〕（0143b18）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，尊者摩訶迦旃延在舍衛國祇樹給孤獨園。尊者摩訶迦旃延對諸比丘說：『佛世尊、如來、應、等正覺所知所見，說六法為出苦之處，昇於勝處；說一乘道，淨化諸眾生，離開種種惱苦，憂悲全都滅除，得真如之法。是哪六種？就是聖弟子念如來、應、等正覺所行的法清淨——如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。聖弟子由於念如來、應所行之法的緣故，離貪欲覺、離瞋恚覺、離害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正智，乘於直道，修習念佛，正向涅槃。這叫做如來、應、等正覺所知所見，說第一出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於正法，念世尊的現法、律，離種種熱惱，不待時節，通達，就在現法之中，緣於自己而覺悟。那時，聖弟子念這正法的時候，不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修習念法，正向涅槃。這叫做如來、應、等正覺所知所見，說第二出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於僧法：善向、正向、直向、等向，修隨順之行，就是向須陀洹、得須陀洹果，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。像這樣四雙八士，這叫做世尊弟子之僧，戒具足、定具足、慧具足、解脫具足、解脫知見具足，是供養、恭敬、禮拜之處，是世間無上的福田。聖弟子這樣念僧的時候，那時聖弟子不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修習念僧，正向涅槃。這叫做如來、應、等正覺所知所見，說第三出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於戒德，念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒。如果聖弟子念這戒的時候，自念身中所成就的戒，當那時不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修戒念，正向涅槃。這叫做如來、應、等正覺所知所見，說第四出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子自念施法，心中自然欣慶：我如今離開了慳貪之垢，離於在居家，以解脫之心布施、常施、捨施、樂施、具足施、平等施。如果聖弟子念於自己所施之法的時候，不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。於什麼染著？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修施念，正向涅槃。這叫做如來、應、等正覺所知所見，說第五出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於天德，念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，以清淨的信心，在此命終，生到那些天中；我也是這樣，以信、戒、施、聞、慧，在此命終，生到那天中。像這樣，聖弟子念天功德的時候，不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。於什麼染著？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修天念，正向涅槃。這叫做如來、應、等正覺所知所見，說第六出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。』尊者摩訶迦旃延說了這經之後，諸比丘聽了他所說，歡喜奉行。
〔551·斷一切諸流〕（0144a28）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，尊者摩訶迦旃延住在釋氏訶梨聚落的精舍。那時，訶梨聚落的長者來到尊者摩訶迦旃延之處，稽首禮足，退坐在一旁，對尊者摩訶迦旃延說：『如世尊在義品中回答摩揵提所問的偈：
『斷除一切種種之流，也堵塞它的流源；
於聚落中相互習近，牟尼不加稱歎。
空虛於五欲，永遠不再還滿；
世間的諍論言訟，畢竟不再作為。』
『尊者摩訶迦旃延！這偈有什麼義理？』尊者摩訶迦旃延答長者說：『眼流，是眼識生起貪，依眼界而貪欲流出，所以名為流。耳、鼻、舌、身、意流，是說意識生起貪，依意界而貪識流出，所以名為流。』長者又問尊者摩訶迦旃延：『怎樣名為不流？』尊者迦旃延對長者說：『就是眼識、眼識所識的色，依之而生愛喜，那些如果盡、無欲、滅、息、沒，這叫做不流。耳、鼻、舌、身、意，意識、意識所識的法，依之而生貪欲，那些如果盡、無欲、滅、息、沒，這叫做不流。』又問：『怎樣呢？』尊者摩訶迦旃延答道：『就是緣眼及色，生起眼識，三事和合而生觸，緣觸而生受——樂受、苦受、不苦不樂受，依此而有染著之流。耳、鼻、舌、身、意，意識、意識之法，三事和合而生觸，緣觸而生受——樂受、苦受、不苦不樂受，依此受而生愛喜之流，這叫做流源。怎樣是也堵塞它的流源？就是眼界取心法境界繫著使，那些如果盡、無欲、滅、息、沒，這叫做塞流源。耳、鼻、舌、身、意取心法境界繫著使，那些如果盡、無欲、滅、息、沒，這叫做也堵塞它的流源。』
又問：『怎樣名為習近相讚歎？』尊者摩訶迦旃延答道：『在家、出家共相習近，同喜、同憂、同樂、同苦，凡所作為，都共同一起，這叫做習近相讚歎。』又問：『怎樣是不讚歎？』『在家、出家不相習近，不同喜、不同憂、不同苦、不同樂，凡所作為，都不相悅可，這叫做不相讚歎。』『怎樣是不空欲？』『就是五欲功德，眼識於色愛、樂、念而長養，愛欲深深染著；耳於聲、鼻於香、舌於味、身於觸，愛、樂、念而長養，愛欲深深染著；對這五欲不離貪、不離愛、不離念、不離渴，這叫做不空欲。』『怎樣名為空欲？』『就是對這五欲功德離貪、離欲、離愛、離念、離渴，這叫做空欲。說我繫著使，這叫做心法還復滿。那阿羅漢比丘諸漏已盡，斷除了它的根本，如截斷多羅樹的樹頭，於未來世不再復生；怎麼還會與他人諍訟？所以世尊說義品中回答摩犍提所問的偈：
『若斷除一切流，也堵塞它的流源；
於聚落中相互習近，牟尼不加稱歎。
空虛於諸欲，永已不再還滿；
不再與世間，共相言語諍訟。』
『這叫做如來所說偈之義的分別。』那時，訶梨聚落長者聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔552·無上愛盡解脫〕（0144c20）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，尊者摩訶迦旃延住在釋氏訶梨聚落的精舍。那時，訶梨聚落主長者來到尊者摩訶迦旃延之處，稽首禮足，退坐在一旁，對尊者摩訶迦旃延說：『如世尊在界隔山天帝釋的石窟中說：『憍尸迦！如果沙門、婆羅門於無上愛盡解脫，心正善解脫，究竟邊際，究竟無垢，究竟梵行，畢竟清淨。』怎樣於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨？』尊者摩訶迦旃延對長者說：『就是眼、眼識、眼識所識的色，相依而生喜，那些如果盡、無欲、滅、息、沒，就於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨。耳、鼻、舌、身、意，意識、意識所識的法，相依而生喜，那些如果盡、滅、息、沒，比丘就於這法、律之中究竟無垢，究竟梵行，畢竟清淨。』那時，訶梨聚落主長者聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔553·心法境界繫著使〕（0145a08）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，尊者摩訶迦旃延在釋氏訶梨聚落。聚落主長者來到尊者摩訶迦旃延之處，稽首禮足，退坐在一旁，問尊者摩訶迦旃延：『如世尊在界隔山的石窟中為天帝釋說：『憍尸迦！如果沙門、婆羅門於無上愛盡解脫，心善解脫，邊際究竟，究竟無垢，究竟梵行，畢竟清淨。』怎樣於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨？』尊者迦旃延對長者說：『如果比丘眼界取，心法境界繫著使，那些如果盡、無欲、息、沒，就於這法、律之中究竟邊際，究竟無垢，究竟梵行，究竟清淨。耳、鼻、舌、身、意，意界取，心法境界繫著使，如果盡、離、滅、息、沒，就於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨。』那時，訶梨聚落主長者聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔554·依此四不壞淨修習六念〕（0145a24）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，尊者摩訶迦旃延住在釋氏訶梨聚落。那時，訶梨聚落主長者身體遭受病苦。尊者摩訶迦旃延聽說訶梨聚落主長者身遭病苦，聽說之後，早晨穿好衣服，拿著鉢，進入訶梨聚落乞食，依次第進入訶梨聚落主長者的家中。訶梨聚落主長者遠遠見到尊者摩訶迦旃延，想從座位起身。尊者摩訶迦旃延見長者想起身，就告訴他說：『長者不要起身！幸好有其餘的座位，我自己可以坐在其餘的座位上。』又對長者說：『怎樣呢？長者！病可以忍受嗎？身上的種種苦痛漸漸好轉痊癒了嗎？沒有增加吧？』長者答道：『尊者！我的病難以忍受，身上的種種苦痛轉而增加，沒有減輕。』隨即說了三種譬喻，如前面叉摩比丘經所說。尊者摩訶迦旃延對長者說：『所以，你應當修佛不壞淨、法不壞淨、僧不壞淨、聖戒成就，應當這樣學。』長者答道：『如佛所說的四不壞淨，我都已成就；我如今成就佛不壞淨、法不壞淨、僧不壞淨、聖戒成就。』
尊者摩訶迦旃延對長者說：『你應當依這四不壞淨，修習六念。長者！應當念佛的功德：這位如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。念法的功德：於世尊的正法、律，現法之中離種種熱惱，不待時節而通達，緣於自己而覺悟。念僧的功德：善向、正向、直向、等向，修隨順之行，就是向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢；像這樣四雙八士，這叫做世尊弟子之僧，具足戒、定、慧、解脫、解脫知見，是供養、恭敬、尊重之處，堪為世間無上的福田。念戒的功德：自己持守正戒，不毀不缺，不斷不壞，非盜取戒、究竟戒、可讚歎戒、梵行戒、不憎惡戒。念施的功德：自念布施，心中自然欣慶，捨除慳貪，雖然在居家，以解脫之心布施、常施、樂施、具足施、平等施。念天的功德：念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，以清淨的信、戒，在此命終，生到那天中；我也是這樣，以清淨的信、戒、施、聞、慧，生到那天中。長者！像這樣覺知依四不壞淨，增長六念處。』
長者對尊者摩訶迦旃延說：『世尊說依四不壞淨，增長六念處，我都已成就；我當修習念佛的功德，念法、念僧、念戒、念施、念天。』尊者摩訶迦旃延對長者說：『善哉！長者！你能自己記說，得阿那含。』這時，長者對尊者摩訶迦旃延說，願尊者在此受食。尊者摩訶迦旃延默然接受邀請。訶梨聚落主長者知道尊者摩訶迦旃延已接受邀請，就準備種種清淨美好的食物，親手供養。飯食完畢，澡洗鉢器、洗嗽完畢，尊者為長者種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，從座位起身而去。
〔555·如訶梨長者經廣說〕（0145c12）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，尊者摩訶迦旃延住在釋氏訶梨聚落。那時，有八城的長者，名叫陀施，身體遭受病苦。尊者摩訶迦旃延聽說陀施長者身遭苦患，早晨穿好衣服，拿著鉢，進入八城乞食，依次來到陀施長者的家中——以下如訶梨長者經所廣說。
〔556·智果、智功德〕（0145c18）我是這樣聽說的：有一個時候，佛住在娑祇城的安禪林中。那時，眾多比丘尼來到佛所，稽首禮足，退住在一旁。那時，世尊為眾多比丘尼種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，默然而住。那時，諸比丘尼對佛說：『世尊！如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這無相心三昧，世尊說它是什麼果、什麼功德？』佛告訴諸比丘尼：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這無相心三昧是智果、智功德。』那時，諸比丘尼聽了世尊所說，歡喜隨喜，作禮而去。
那時，眾多比丘尼前往尊者阿難之處，稽首禮足，退坐在一旁，對尊者阿難說：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這三昧，說它是什麼果、什麼功德？』尊者阿難對諸比丘尼說：『姊妹！如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』諸比丘尼說：『奇哉！尊者阿難！大師與弟子同句、同味、同義，就是所謂第一句義。如今諸比丘尼來到世尊之處，以這樣的句、這樣的味、這樣的義問世尊，世尊也已以這樣的句、這樣的味、這樣的義為我們說，與尊者阿難所說沒有不同，所以奇特：大師與弟子同句、同味、同義。』那時，諸比丘尼聽了尊者阿難所說，歡喜隨喜，作禮而去。
〔557·大師及弟子同句、同味、同義〕（0146a13）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，尊者阿難也住在那裡。那時，有闍知羅比丘尼來到尊者阿難之處，稽首禮足，退坐在一旁，問尊者阿難：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫。尊者阿難！世尊說這是什麼果、什麼功德？』尊者阿難對闍知羅比丘尼說：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』闍知羅比丘尼說：『奇哉！尊者阿難！大師與弟子同句、同味、同義。尊者阿難！過去有一個時候，佛在娑祇城的安禪林中。那時，有眾多比丘尼前往佛所，問這樣的義理。那時，世尊以這樣的句、這樣的味、這樣的義為諸比丘尼解說；所以應當知道，奇特：大師與弟子所說同句、同味、同義，就是所謂第一句義。』那時，闍知羅比丘尼聽了尊者阿難所說，歡喜隨喜，作禮而去。如闍知羅比丘尼一樣，迦羅跋比丘尼也是如此。
〔558·實問異答〕（0146b01）我是這樣聽說的：有一個時候，佛住在俱睒彌國的瞿師羅園。那時，尊者阿難也住在俱睒彌國的瞿師羅園。那時，有一位比丘得了無相心三昧，這樣想：『我如果到尊者阿難之處，問尊者阿難：『如果比丘得無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這無相心三昧是什麼果？世尊說它是什麼功德？』尊者阿難如果反問我說：『比丘！你得了這無相心三昧嗎？』〔我若答以〕『我未曾有』，就成了實問而異答。我應當跟隨尊者阿難，或許有其他人來問這義理，因而得以聽聞。』那位比丘就跟隨尊者阿難，經過六年之中，都沒有其他人來問這義理，就自己問尊者阿難：『如果比丘問無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是什麼果、什麼功德？』尊者阿難問那位比丘說：『比丘！你得了這三昧嗎？』那位比丘默然而住。尊者阿難對那位比丘說：『如果比丘得無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』尊者阿難說這法的時候，那位比丘聽了他所說，歡喜奉行。
Fascicle 20 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the third fascicle of the Connected Discourses Spoken by the Disciples. The fascicle holds twenty-two discourses, from the five hundred and thirty-seventh discourse to the five hundred and fifty-eighth, all of them spoken by the Buddha’s disciples, and they fall into three groups. The first nine discourses (537 to 545) are spoken by the venerable Aniruddha: Śāriputra, Mahāmaudgalyāyana, and Ānanda ask him in turn by cultivating what merit he has accomplished great divine power, and each time he answers with the four foundations of mindfulness, and each time adds a simile—looking down from a tower upon the level ground below, climbing to a mountain top and looking down upon a grove of a thousand palmyra trees, standing at a crossroads of four ways and seeing people come and go; in sickness and when the sickness has passed, he dwells in the four foundations of mindfulness and can endure patiently, and gradually finds ease; a bhikṣu at the stage of training should dwell in the four foundations of mindfulness, and an arhat too cultivates the four foundations of mindfulness; wanderers of another sect ask him why he went forth, and he answers ‘for the sake of cultivation’; the last discourse takes as its simile a great tree that grows leaning downward, and says that one who cultivates the four foundations of mindfulness inclines toward nirvāṇa. The middle ten discourses (546 to 555) are spoken by the venerable Mahākātyāyana: he answers a brāhmaṇa that kings dispute with one another because they are bound and attached by desire, and those gone forth dispute with one another because they are bound and attached by desire for views; he answers an old brāhmaṇa on who is one of the aged; he answers the king of Mathurā that the four castes are equal, that they are differentiated by worldly speech, and that the reality lies only in action; for the laywoman Jialijia he explains the verse on the questions of the maiden Sengqiduo, and speaks of the ten all-entering spheres; for the bhikṣus he speaks of the six recollections as places of escape from suffering; for the elder of Hali village he explains the verse on the questions of Mojianti in the Chapter on Meaning; he explains the phrase spoken in the stone cave of Śakra, lord of the gods, on Mount Jiege; for a sick elder he teaches the cultivation of the six recollections in dependence on the four unbreakable purities. The last three discourses (556 to 558) are spoken by the venerable Ānanda: all ask what fruit and what merit the signless samādhi of the mind has, and the answer is the fruit of knowledge, the merit of knowledge; the bhikṣuṇīs praise the teacher and the disciple for having the same phrase, the same flavor, the same meaning; in the last discourse a bhikṣu follows Ānanda for six years and in the end asks the question himself.
〔0 · Title〕（0139c13）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 20.” 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 belongs to the Connected Discourses Spoken by the Disciples and is the third fascicle of the Connected Discourses Spoken by the Disciples; the Connected Discourses Spoken by the Disciples begin at Fascicle 18, and their division name follows the recitation title marked at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds twenty-two discourses, from the five hundred and thirty-seventh to the five hundred and fifty-eighth; it has four verses, two each in the five hundred and forty-ninth and the five hundred and fifty-first discourses; the five hundred and fifty-fifth discourse is an abbreviated discourse of the compilers. After the five hundred and fifty-eighth discourse it closes with “Saṃyukta Āgama, Fascicle 20.”
〔537 · Accomplishing This Great Divine Power〕（0139c16）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 Mahāmaudgalyāyana and the venerable Aniruddha were staying at Śrāvastī, beside the Shoucheng Bathing Pool. The venerable Śāriputra came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, he sat to one side. The venerable Śāriputra said to the venerable Aniruddha: “Wonderful, Aniruddha! You have great divine power—by cultivating and much cultivating what merit have you come to this?” The venerable Aniruddha said to the venerable Śāriputra: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power. What are the four foundations of mindfulness? The foundation of mindfulness contemplating the body as body internally, ardent and resourceful, with right mindfulness and clear comprehension, taming greed and sorrow for the world. In the same way, contemplating the body externally, and internally and externally; feelings internally, externally, and internally and externally; the mind internally, externally, and internally and externally; dharmas internally, externally, and internally and externally, as a foundation of mindfulness, ardent and resourceful, with right mindfulness and clear comprehension, in this way taming greed and sorrow for the world. Venerable Śāriputra! This is called cultivating and much cultivating the four foundations of mindfulness and accomplishing this great divine power.
“Venerable Śāriputra! Because I have cultivated the four foundations of mindfulness well, in a small thousandfold world, with little effort, I can survey everything; as a clear-eyed man on a high tower looks down upon the various things on the level ground below, so too, with little effort, I survey the small thousandfold world. In this way, by cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power.” Then the two venerables, having finished their discussion, each rose from his seat and left.
〔538 · With Little Effort, Seeing a Thousand Sumerus〕（0140a07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ānanda, and the venerable Aniruddha were staying at Śrāvastī. At that time the venerable Mahāmaudgalyāyana came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, he sat to one side. Then the venerable Mahāmaudgalyāyana asked the venerable Aniruddha: “By cultivating and much cultivating what merit have you accomplished this great divine power?” The venerable Aniruddha said to the venerable Mahāmaudgalyāyana: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power. What are the four? Contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world; contemplating the body externally, and internally and externally; feelings internally, externally, and internally and externally; the mind internally, externally, and internally and externally; dharmas internally, externally, and internally and externally, with the mind bound in place, energetic and resourceful, removing greed and sorrow for the world. This is called cultivating and much cultivating the four foundations of mindfulness. Having accomplished this great divine power, with little effort I can survey a thousand Sumerus, as a clear-eyed man climbs to a mountain top and looks down upon a grove of a thousand palmyra trees. In this way, by cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power, and with little effort I see a thousand Sumerus. So it is, venerable Mahāmaudgalyāyana! By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power.” Then the two venerables, having finished their discussion, each rose from his seat and left.
〔539 · With the Pure Divine Eye Surpassing the Eyes of Gods and Humans〕（0140a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ānanda, and the venerable Aniruddha were staying at Śrāvastī, beside the Shoucheng Bathing Pool. At that time the venerable Ānanda went to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, he sat to one side. The venerable Ānanda asked the venerable Aniruddha: “By cultivating and much cultivating what merit have you accomplished such great virtue, great strength, great supernormal power?” The venerable Aniruddha said to the venerable Ānanda: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great virtue and great strength. What are the four? The foundation of mindfulness contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world. In the same way, contemplating the body externally, and internally and externally; feelings internally, externally, and internally and externally; the mind internally, externally, and internally and externally; dharmas internally, externally, and internally and externally, as a foundation of mindfulness, with the mind bound in place, ardent and resourceful, removing greed and sorrow for the world. So it is, venerable Ānanda! By cultivating and much cultivating these four foundations of mindfulness, with little effort, with the pure divine eye surpassing the eyes of gods and humans I see beings at the time of death and at the time of birth, of fine complexion and of poor complexion, of higher complexion and of lower complexion, in good destinations and in evil destinations, taking rebirth according to their actions, and I see all of it as it really is. These beings, with evil conduct of body, evil conduct of speech and mind, slandering the worthy and the noble, through the condition of wrong view, at the breaking up of the body at the end of life are born in hell. Such beings, with good conduct of body, good conduct of speech and mind, not slandering the worthy and the noble, accomplished in right view, through this condition, at the breaking up of the body at the end of life are born in heaven.
“As a clear-eyed man standing at a crossroads of four ways sees the people coming and going, sitting and lying down, so too am I: by cultivating and much cultivating the four foundations of mindfulness I have accomplished this great virtue, great strength, and supernormal power, and I see beings at the time of death and at the time of birth, in good destinations and in evil destinations. Such beings, with evil conduct of body, evil conduct of speech and mind, slandering the worthy and the noble, through the condition of wrong view, are born in hell. Such beings, with good conduct of body, good conduct of speech and mind, not slandering the worthy and the noble, through the condition of right view, at the breaking up of the body at the end of life are born in heaven. So it is, venerable Ānanda! By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great virtue, great strength, and supernormal power.” Then the two venerables, having finished their discussion, each rose from his seat and left.
〔540 · Able to Endure the Pains of the Body〕（0140b26）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, at Śrāvastī, in the Pine Grove Monastery, was afflicted with sickness and pain. At that time many bhikṣus came to where the venerable Aniruddha was; having greeted him and exchanged courtesies, they stood to one side and said to the venerable Aniruddha: “Venerable Aniruddha! Is your sickness growing or lessening? Can you still endure it? Is the sickness gradually lessening, and not turning worse?” The venerable Aniruddha said: “My sickness is not at ease; it is hard to endure; the pains of my body grow worse and do not lessen.” At once he spoke the three similes, as told in the Chama discourse above. “But my body has already met with this pain; I shall endure it patiently, with right mindfulness and clear comprehension.” The bhikṣus asked the venerable Aniruddha: “Where does the mind dwell, that you can endure such great pain with right mindfulness and clear comprehension?” The venerable Aniruddha said to the bhikṣus: “Dwelling in the four foundations of mindfulness, I can myself endure the pains that arise in my body, with right mindfulness and clear comprehension. What are the four foundations of mindfulness? The foundation of mindfulness contemplating the body as body internally, up to the foundations of mindfulness contemplating feelings, mind, and dharmas; this is called dwelling in the four foundations of mindfulness, so that one can oneself endure the pains of the body, with right mindfulness and clear comprehension.” Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔541 · The Pains of the Body Gradually Find Ease〕（0140c13）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, at Śrāvastī, in the Pine Grove Monastery, had not long recovered from his sickness. At that time many bhikṣus went to where Aniruddha was; having greeted him and exchanged courtesies, they sat to one side and asked the venerable Aniruddha: “Do you dwell in ease and happiness?” Aniruddha said: “I dwell in ease and happiness; the pains of my body have gradually ceased.” The bhikṣus asked the venerable Aniruddha: “Dwelling where do the pains of the body find ease?” The venerable Aniruddha said: “Dwelling in the four foundations of mindfulness, the pains of the body gradually find ease. What are the four? The foundation of mindfulness contemplating the body as body internally, up to the foundation of mindfulness contemplating dharmas as dharmas; this is called the four foundations of mindfulness. Because I dwell in these four foundations of mindfulness, the pains of the body gradually cease.” Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔542 · He Should Dwell in the Four Foundations of Mindfulness〕（0140c25）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 at Śrāvastī, in the Pine Grove Monastery. At that time many bhikṣus came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, they sat to one side and asked the venerable Aniruddha: “If a bhikṣu is at the stage of training and dwells aspiring upward to the safe nirvāṇa, how should the noble disciple cultivate and much cultivate so that in this Dharma and discipline he ends all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life knows and realizes for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence’?” The venerable Aniruddha said to the bhikṣus: “If a bhikṣu is at the stage of training and aspires upward to the safe nirvāṇa, his mind dwelling thus, how should the noble disciple cultivate and much cultivate so that in this Dharma and discipline he ends all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life knows and realizes for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence’? He should dwell in the four foundations of mindfulness. What are the four? The foundation of mindfulness contemplating the body as body internally, up to the foundation of mindfulness contemplating dharmas as dharmas. Cultivating and much cultivating the four foundations of mindfulness in this way, he can in this Dharma and discipline end all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life know and realize for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’” Then the bhikṣus, having together heard what the venerable Aniruddha said, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔543 · He Too Cultivates the Four Foundations of Mindfulness〕（0141a15）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 staying at Śrāvastī, in the Pine Grove Monastery. At that time many bhikṣus came to where the venerable Aniruddha was; having greeted the venerable Aniruddha and exchanged courtesies, they sat to one side and said to the venerable Aniruddha: “If an arhat bhikṣu has ended the outflows, done what was to be done, laid down the heavy burdens, left behind the bonds of existence, and with right knowledge is well liberated in mind, does he too cultivate the four foundations of mindfulness?” The venerable Aniruddha said to the bhikṣus: “If a bhikṣu has ended the outflows, done what was to be done, laid down the heavy burdens, left behind the bonds of existence, and with right knowledge is well liberated in mind, he too cultivates the four foundations of mindfulness. Why? What is not attained is attained, what is not realized is realized, and for the sake of dwelling at ease in this very life. Why? Because I too have left behind the outflows and attained arhatship, done what was to be done, with the mind well liberated, and I too cultivate the four foundations of mindfulness. What is not attained is attained, what is not reached is reached, what is not realized is realized, up to dwelling at ease in this very life.” Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔544 · For the Sake of Cultivation〕（0141b01）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 at Śrāvastī, in the Pine Grove Monastery. At that time many wanderers of another sect came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, they sat to one side and said to the venerable Aniruddha: “Venerable one, why did you go forth in the Dharma of the ascetic Gautama?” The venerable Aniruddha said: “For the sake of cultivation.” They asked again: “Cultivating what?” He answered: “Cultivating the faculties, cultivating the powers, cultivating the factors of awakening, cultivating the foundations of mindfulness. Which cultivation do you wish to hear?” They asked again: “Faculties, powers, factors of awakening—we do not even know their names, let alone ask their meaning; but we wish to hear of the foundations of mindfulness.” The venerable Aniruddha said: “Listen closely and reflect well; I shall explain it for you. If a bhikṣu contemplates the body as body internally, a foundation of mindfulness, up to contemplating dharmas as dharmas, a foundation of mindfulness.” Then the many wanderers of another sect, having heard what the venerable Aniruddha said, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔545 · Toward Nirvāṇa〕（0141b14）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 at Śrāvastī, staying in the Pine Grove Monastery. At that time the venerable Aniruddha said to the bhikṣus: “It is like a great tree that grows leaning downward, following the slope, following the flow [inclining with its momentum, pouring with its momentum]; if its root is cut, the tree must fall, and it falls in the direction in which it leans. In this way, a bhikṣu who cultivates the four foundations of mindfulness through the long night inclines, slopes, and flows toward seclusion; inclines, slopes, and flows toward deliverance; inclines, slopes, and flows toward nirvāṇa.” When the venerable Aniruddha had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔546 · Through the Cause and Condition of Being Bound and Attached by Desire〕（0141b22）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 Mahākātyāyana was beside the Wuni Pool of the village Baluanna. At that time a brāhmaṇa carrying a water-pot staff came to where Mahākātyāyana was; having greeted each other and exchanged courtesies, he sat to one side and asked Mahākātyāyana: “By what cause and what condition do kings dispute with kings, and brāhmaṇas and householders dispute with brāhmaṇas and householders?” Mahākātyāyana answered the brāhmaṇa: “Through the cause and condition of being bound and attached by desire, kings dispute with kings, and brāhmaṇas and householders dispute with brāhmaṇas and householders.” The brāhmaṇa asked again: “By what cause and what condition do those gone forth again dispute with those gone forth?” Mahākātyāyana answered: “Because they are bound and attached by desire for views, those gone forth again dispute with those gone forth.” The brāhmaṇa asked again: “Mahākātyāyana! Is there anyone able to leave being bound and attached by desire, and to leave this being bound and attached by desire for views?” The venerable Mahākātyāyana answered: “Brāhmaṇa! There is. My teacher, the Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One, is able to leave this binding and attachment by desire and by desire for views.” The brāhmaṇa asked again: “Where is the Buddha, the World-Honored One, now?” He answered: “The Buddha, the World-Honored One, is now among the people of Poluoqi, in the land of Kośala, at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park.” Then the brāhmaṇa rose from his seat, arranged his robe, bared his right shoulder, knelt on his right knee, and, joining his palms toward the place where the Buddha dwelt, praised him:
“Homage, homage to the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, who can leave the bindings of desire and craving, who can wholly leave the bonds of desire and all desire for views, pure at the root.” Then the brāhmaṇa holding the water-pot staff, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, rose from his seat, and left.
〔547 · Counted Among the Aged〕（0141c16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Mahākātyāyana was beside the Wuni Pool of Poluona, gathered with many bhikṣus in the dining hall to attend to the matter of robes. At that time a staff-bearing brāhmaṇa, aged in years, his faculties ripe, came to the dining hall and stood to one side, leaning on his staff. After remaining silent for a while, he said to the bhikṣus: “Elders! Why, seeing an old and aged man, do you not speak with him, greet him, and respectfully offer him a seat?” At that time the venerable Mahākātyāyana was also seated in the assembly. Then the venerable Mahākātyāyana said to the brāhmaṇa: “In our Dharma, when an aged elder comes, all speak with him, greet him, respectfully bow, and bid him sit.” The brāhmaṇa said: “I see no one in this assembly older than I, and yet no one respectfully bows and bids me sit; how do you say, ‘In our Dharma, seeing an aged elder, we respectfully bow and bid him sit’?” Mahākātyāyana said: “Brāhmaṇa! If there is one aged eighty or ninety, with white hair and fallen teeth, who is accomplished in the dharma of youth, he is not one of the aged; while one who is young, twenty-five years old, fair of skin and black of hair, in the fullness of strength and beauty, if he is accomplished in the dharma of age, is counted among the aged.”
The brāhmaṇa asked: “How is it called being eighty or ninety, with white hair and fallen teeth, and yet accomplished in the dharma of youth; and being twenty-five, white of skin and black of hair, in the fullness of strength and fair of looks, and yet counted among the aged?” The venerable Mahākātyāyana said to the brāhmaṇa: “There are the five strands of sense pleasure: forms cognized by the eye that are loved, delighted in, and longed for; sounds cognized by the ear, odors by the nose, tastes by the tongue, touches by the body, loved, delighted in, and longed for. With regard to these five strands of sense pleasure one is not free from greed, not free from desire, not free from craving, not free from longing, not free from turbidity. Brāhmaṇa! If it is so, then even at eighty or ninety, with white hair and fallen teeth, this is called being accomplished in the dharma of youth. Even at twenty-five, white of skin and black of hair, in the fullness of strength and fair of looks, if with regard to the five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from turbidity—if it is so, then though young, only twenty-five years old, white of skin and black of hair, in the fullness of strength and fair of looks, he is accomplished in the dharma of the old and is counted among the aged.” Then the brāhmaṇa said to the venerable Mahākātyāyana: “By the meaning the venerable one has spoken, I examine myself: though old I am young, and you, though young, are accomplished in the dharma of age. Worldly affairs are many; I take my leave and return.” The venerable Mahākātyāyana said: “Brāhmaṇa! You yourself know the time.” Then the brāhmaṇa, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, and returned to his own dwelling.
〔548 · The Reality Is Action; It Is What Depends on Action〕（0142a18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Mahākātyāyana was staying in the dense forest. At that time the king of the land of Mathurā, a prince of the west, came to where the venerable Mahākātyāyana was, paid homage at Mahākātyāyana’s feet, withdrew and sat to one side, and asked the venerable Mahākātyāyana: “The brāhmaṇas say of themselves, ‘We are first, others are inferior; we are white, others are black; brāhmaṇas are pure, non-brāhmaṇas are not; the sons of brāhmaṇas are born from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ Venerable Mahākātyāyana! What is the meaning of this?” The venerable Mahākātyāyana said to the king of Mathurā: “Great King! This is merely worldly speech. Worldly speech says: ‘Brāhmaṇas are first, others are inferior; brāhmaṇas are white, others are black; brāhmaṇas are pure, non-brāhmaṇas are not. Brāhmaṇas are born of brāhmaṇas; their birth is from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ Great King, you should know that the reality is action; it is what depends on action.” The king said to the venerable Mahākātyāyana: “This is said in brief, and I do not understand it; I beg you to analyze it further.” The venerable Mahākātyāyana said: “Now I shall question you; answer me as I ask.”
Then he asked: “Great King! You, a king of brāhmaṇa birth, within your own country—the brāhmaṇas, kṣatriyas, householders, and elders, these four kinds of people, are all summoned, and with wealth and with force made to attend you, to rise before you and lie down after you, and to carry out all your commands—is all this as you wish?” He answered: “As I wish.”
He asked again: “Great King! If a kṣatriya is king, a householder is king, an elder is king, within his own country all the four castes are summoned, and with wealth and with force made to attend him, to rise before him and lie down after him, and to carry out all his commands—is all this as he wishes?” He answered: “As he wishes.”
He asked again: “Great King! In this way the four castes are all equal—what difference is there? You should know, Great King, that the people of the four castes are all equal; there is no difference of superior and inferior.” The king of Mathurā said to the venerable Mahākātyāyana: “Truly so, venerable one! The four castes are all equal; there is no difference of superior and inferior of any kind.” “Therefore, Great King, you should know that the four castes are differentiated merely by worldly speech, up to: depending on action, in reality there is no difference.
“Further, Great King, in this country, if there are brāhmaṇas and among them there is a thief, how should he be dealt with?” The king said to the venerable Mahākātyāyana: “If among the brāhmaṇas there is a thief, he is flogged, or bound, or driven from the country, or fined, or his hands, feet, ears, and nose are cut off, and if the crime is grave he is killed, and so with those thieves [the same punishments]. In this way, that brāhmaṇa is called a thief.”
He asked again: “Great King! If among the kṣatriyas, householders, and elders there is a thief, how again should he be dealt with?” The king said to the venerable Mahākātyāyana: “He too is flogged, he too is bound, he too is driven from the country, he too is fined, he too has his hands, feet, ears, and nose cut off, and if the crime is grave he is killed.”
“In this way, Great King! Are the four castes not all equal? Is there still any difference of any kind?” The king said to the venerable Mahākātyāyana: “In this sense, truly there is no difference of superior and inferior of any kind.” The venerable Mahākātyāyana again said to the king: “You should know, Great King, that of the four castes worldly speech says: ‘Brāhmaṇas are first, the others all inferior; brāhmaṇas are white, the others all black; brāhmaṇas are pure, non-brāhmaṇas are not.’ Should one not depend on the reality of action, depend on action?”
He asked again: “Great King! If a brāhmaṇa kills, steals, commits sexual misconduct, speaks falsely, speaks harshly, speaks divisively, speaks frivolously, is covetous, hateful, and of wrong view, having done the ten unwholesome courses of action, is he born in an evil destination, or in a good destination? What have you heard from the arhats?” The king said to the venerable Mahākātyāyana: “A brāhmaṇa who does the ten unwholesome courses of action falls into an evil destination; so I have heard from the arhats. Of kṣatriyas, householders, and elders the same is said.”
He asked again: “Great King! If a brāhmaṇa practices the ten wholesome courses of action, refraining from killing, up to right view, where shall he be born? In a good destination, or in an evil destination? What have you heard from the arhats?” The king said to the venerable Mahākātyāyana: “If a brāhmaṇa practices the ten wholesome courses of action, he is born in a good destination; so it is done and so I have heard from the arhats. Of kṣatriyas, householders, and elders the same is said.”
He asked again: “How is it, Great King? In this way, are the four castes equal, or is there a difference of superior and inferior of any kind?” The king said to the venerable Mahākātyāyana: “In this sense they are equal; there is no difference of superior and inferior of any kind.”
“Therefore, Great King, you should know that the four castes are all equal; there is no difference of superior and inferior of any kind. That worldly speech has it: ‘Brāhmaṇas are first; brāhmaṇas are white, the others all black; brāhmaṇas are pure, non-brāhmaṇas are not; born of brāhmaṇas, their birth is from the mouth, produced by brāhmaṇas, made by brāhmaṇas, the possession of brāhmaṇas’—you should know that the reality is action; it is what depends on action.” The king said to the venerable Mahākātyāyana: “Truly it is as you say: all this is worldly speech, and so it is said: ‘Brāhmaṇas are superior, others are inferior; brāhmaṇas are white, the others all black; brāhmaṇas are pure, non-brāhmaṇas are not; born of brāhmaṇas, their birth is from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ All is the reality of action, depending on action.” Then the king of Mathurā, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔549 · The Real Meaning Abides in the Mind〕（0143a02）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 Mahākātyāyana was staying in the land of Apanti, at the Kuluoluozha Monastery. In the morning the venerable Mahākātyāyana put on his robe, took his bowl, entered the Kuluoluozha Monastery, begged for alms in order, and came to the house of the laywoman Jialijia. Then the laywoman, seeing the venerable Mahākātyāyana, spread a seat and invited him to sit, came forward and paid homage at the venerable Mahākātyāyana’s feet, withdrew and stood to one side, and said to the venerable Mahākātyāyana: “As the World-Honored One said, answering the questions of the maiden Sengqiduo—the verse on the questions of the maiden Sengqiduo, as the World-Honored One spoke it:
‘The real meaning abides in the mind, quiescent and undisturbed;
he has subdued all that is fierce, the lovely and well-formed;
single-minded, reflecting alone, he feeds on the sublime joy of dhyāna;
this is called seclusion from the companions of the world;
among the companions of the world there is none who associates with me.’
“Venerable Mahākātyāyana! What is the meaning of this verse of the World-Honored One?” The venerable Mahākātyāyana said to the laywoman: “Sister! There are ascetics and brāhmaṇas who say, ‘The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek.’ Sister! If ascetics and brāhmaṇas, in the attainment of the all-entering sphere of earth, pure and bright-white, see its origin, see its danger, see its cessation, see the path to its cessation, then because they see its origin, see its danger, see its cessation, see the path to its cessation, the real meaning comes to abide in the mind, quiescent and undisturbed. Sister! In the same way, the all-entering sphere of water, the all-entering sphere of fire, the all-entering sphere of wind, the all-entering sphere of blue, the all-entering sphere of yellow, the all-entering sphere of red, the all-entering sphere of white, the all-entering sphere of space, the all-entering sphere of consciousness are taken as the unsurpassed, and for this fruit they seek.
“Sister! If there are ascetics and brāhmaṇas who, up to the attainment of the all-entering sphere of the sphere of consciousness, pure and bright-white, see its origin, see its danger, see its cessation, see the path to its cessation, then because they see its origin, see its danger, see its cessation, see the path to its cessation, this is the real meaning abiding in the mind, quiescent and undisturbed, seeing well, entering well. Therefore the World-Honored One answered the questions of the maiden Sengqiduo with the verse:
‘The real meaning abides in the mind, quiescent and undisturbed;
he has subdued all that is fierce, the lovely and well-formed;
single-minded, reflecting alone, he feeds on the sublime joy of dhyāna;
this is called seclusion from the companions of the world;
among the companions of the world there is none who associates with me.’
“So it is, sister! I understand that the World-Honored One spoke this verse with this meaning.” The laywoman said: “Excellent! The venerable one has spoken the real meaning. I beg the venerable one to accept my invitation to a meal.” Then the venerable Mahākātyāyana silently accepted the invitation. Then the laywoman Jialijia, knowing that the venerable Mahākātyāyana had accepted the invitation, prepared all manner of pure and fine food and drink, and with reverence and respect offered the food with her own hands. Then the laywoman, knowing that the venerable Mahākātyāyana had finished eating, washed his bowl, and rinsed his mouth, spread a low seat and, before the venerable Mahākātyāyana, respectfully listened to the Dharma. The venerable Mahākātyāyana taught the Dharma in many ways to the laywoman Jialijia, instructed, taught, illumined, and gladdened her; having instructed, taught, illumined, and gladdened her, he rose from his seat and left.
〔550 · Teaching Six Dharmas as Places of Escape from Suffering〕（0143b18）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 Mahākātyāyana was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Mahākātyāyana said to the bhikṣus: “The Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, from what he knows and sees, teaches six dharmas as places of escape from suffering that rise to the superior place; teaches the one-vehicle path that purifies beings, leaves behind all affliction and suffering, extinguishes all sorrow and lamentation, and attains the Dharma of suchness. What are the six? The noble disciple recollects the purity of the dharma practiced by the Tathāgata, the Worthy One, the Perfectly Awakened One—the Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One. Because the noble disciple recollects the dharma practiced by the Tathāgata, the Worthy One, he is free from thoughts of desire, free from thoughts of ill will, free from thoughts of harming. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and right knowledge, rides the straight path, cultivates recollection of the Buddha, heading rightly toward nirvāṇa. This is called the first place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the right Dharma, recollects the World-Honored One’s Dharma and discipline here and now, leaving behind all fever, not subject to time, penetrating, right here and now, realized for oneself. At that time, when the noble disciple recollects this right Dharma, thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates recollection of the Dharma, heading rightly toward nirvāṇa. This is called the second place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the dharma of the Saṅgha: well directed, rightly directed, straightly directed, evenly directed, practicing in accordance—namely, directed to stream-entry and attaining the fruit of stream-entry, directed to once-returning and attaining once-returning, directed to non-returning and attaining non-returning, directed to arhatship and attaining arhatship. Such are the four pairs, the eight persons; this is called the Saṅgha of the World-Honored One’s disciples, accomplished in precepts, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, a place of offering, reverence, and homage, the unsurpassed field of merit for the world. When the noble disciple recollects the Saṅgha thus, at that time thoughts of desire, ill will, and harming do not arise in the noble disciple. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates recollection of the Saṅgha, heading rightly toward nirvāṇa. This is called the third place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the merit of the precepts: he recollects precepts unbroken, uncut, unmixed, undeparted-from, not stolen, well perfected, praiseworthy, of pure conduct and not disdained. If the noble disciple, when recollecting these precepts, recollects the precepts accomplished in his own person, at that time thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates the recollection of precepts, heading rightly toward nirvāṇa. This is called the fourth place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects for himself the dharma of giving, and his heart naturally rejoices: I have now left behind the stain of stinginess, have left the household life, and practice giving with a liberated mind, constant giving, giving in relinquishment, giving with delight, complete giving, equal giving. If the noble disciple, when recollecting the dharma of his own giving, thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. Attached to what? To the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates the recollection of giving, heading rightly toward nirvāṇa. This is called the fifth place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the merit of the gods: he recollects the gods of the Four Great Kings, the gods of the Thirty-Three, the Yāma gods, the Tuṣita gods, the gods who delight in creation, and the gods who wield the creations of others, who with pure faith, at the end of this life, were born among those gods; so too I, with faith, precepts, giving, learning, and wisdom, at the end of this life shall be born among those gods. Thus, when the noble disciple recollects the merit of the gods, thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. Attached to what? To the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates the recollection of the gods, heading rightly toward nirvāṇa. This is called the sixth place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.” When the venerable Mahākātyāyana had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔551 · Cutting Off All the Flows〕（0144a28）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 Mahākātyāyana was staying in the monastery of the Śākyan village of Hali. At that time the elder of Hali village came to where the venerable Mahākātyāyana was, bowed his head at his feet, withdrew and sat to one side, and said to the venerable Mahākātyāyana: “As the World-Honored One, in the Chapter on Meaning, answered the questions of Mojianti with the verse:
‘Cutting off all the flows, and also blocking their source;
close association with the village the sage does not praise.
Emptied of the five sense pleasures, never again to be filled;
disputes and quarrels of the world he finally does no more.’
“Venerable Mahākātyāyana! What is the meaning of this verse?” The venerable Mahākātyāyana answered the elder: “The flow of the eye is this: greed arises in eye-consciousness, and depending on the eye element desire flows out; therefore it is called the flow. The flow of the ear, nose, tongue, body, and mind is this: greed arises in mind-consciousness, and depending on the mind element greed and consciousness flow out; therefore it is called the flow.” The elder asked the venerable Mahākātyāyana again: “What is called not flowing?” The venerable Kātyāyana said to the elder: “Eye-consciousness and the forms cognized by eye-consciousness give rise, depending on them, to craving and delight; when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing. Ear, nose, tongue, body, and mind, mind-consciousness and the dharmas cognized by mind-consciousness give rise, depending on them, to desire; when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing.” He asked again: “What then?” The venerable Mahākātyāyana answered: “Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; conditioned by contact feeling arises—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; depending on this, there is the flow of defiled attachment. Ear, nose, tongue, body, and mind, mind-consciousness and the dharmas of mind-consciousness: the meeting of the three gives rise to contact; conditioned by contact feeling arises—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; depending on this feeling the flow of craving and delight arises; this is called the source of the flow. What is it also to block its source? Clinging to the eye element, the fetter that binds and attaches to the mind-dharmas and their objects—when these are exhausted, free of desire, ceased, stilled, and gone, this is called blocking the source of the flow. Ear, nose, tongue, body, and mind clinging, the fetter that binds and attaches to the mind-dharmas and their objects—when these are exhausted, free of desire, ceased, stilled, and gone, this is called also blocking its source.”
He asked again: “What is called praising one another in close association?” The venerable Mahākātyāyana answered: “Those at home and those gone forth closely associate with one another, sharing joy, sharing sorrow, sharing happiness, sharing suffering, and in all they do acting together; this is called praising one another in close association.” He asked again: “What is not praising?” “Those at home and those gone forth do not closely associate with one another, do not share joy, do not share sorrow, do not share suffering, do not share happiness, and in all they do are not pleased with one another; this is called not praising one another.” “What is not emptied of desire?” “The five strands of sense pleasure: forms cognized by the eye, loved, delighted in, longed for, nourished, with craving and desire deeply attached; sounds by the ear, odors by the nose, tastes by the tongue, touches by the body, loved, delighted in, longed for, nourished, with craving and desire deeply attached; with regard to these five sense pleasures one is not free from greed, not free from craving, not free from longing, not free from thirst; this is called not emptied of desire.” “What is called emptied of desire?” “With regard to these five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from thirst; this is called emptied of desire. To speak of the fetter that binds and attaches to a self—this is called the mind-dharmas filling again. That arhat bhikṣu has ended the outflows and has cut off its root, like a palmyra tree cut off at the crown, never to arise again in future; how could he again dispute with others? Therefore the World-Honored One spoke the verse answering the questions of Mojianti in the Chapter on Meaning:
‘If one cuts off all the flows, and also blocks their source;
close association with the village the sage does not praise.
Emptied of desires, never again to be filled;
no longer with the world does he exchange words in dispute.’
“This is called the analysis of the meaning of the verse spoken by the Tathāgata.” Then the elder of Hali village, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔552 · The Unsurpassed Liberation Through the Exhaustion of Craving〕（0144c20）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 Mahākātyāyana was staying in the monastery of the Śākyan village of Hali. At that time the elder and village chief of Hali came to where the venerable Mahākātyāyana was, bowed his head at his feet, withdrew and sat to one side, and said to the venerable Mahākātyāyana: “As the World-Honored One said in the stone cave of Śakra, lord of the gods, on Mount Jiege: ‘Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving, the mind rightly and well liberated, he has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity.’ How, in this Dharma and discipline, does one reach the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity?” The venerable Mahākātyāyana said to the elder: “The eye, eye-consciousness, and the forms cognized by eye-consciousness give rise, depending on one another, to delight; when this is exhausted, free of desire, ceased, stilled, and gone, then in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity. The ear, nose, tongue, body, mind, mind-consciousness, and the dharmas cognized by mind-consciousness give rise, depending on one another, to delight; when this is exhausted, ceased, stilled, and gone, the bhikṣu in this Dharma and discipline has reached ultimate stainlessness, ultimate pure conduct, final purity.” Then the elder and village chief of Hali, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔553 · The Fetter That Binds and Attaches to the Mind-Dharmas and Their Objects〕（0145a08）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 Mahākātyāyana was in the Śākyan village of Hali. The elder and village chief came to where the venerable Mahākātyāyana was, bowed his head at his feet, withdrew and sat to one side, and asked the venerable Mahākātyāyana: “As the World-Honored One said for Śakra, lord of the gods, in the stone cave on Mount Jiege: ‘Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving, the mind well liberated, he has reached the end ultimately, ultimate stainlessness, ultimate pure conduct, final purity.’ How, in this Dharma and discipline, does one reach the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity?” The venerable Kātyāyana said to the elder: “If a bhikṣu clings to the eye element, with the fetter that binds and attaches to the mind-dharmas and their objects—when this is exhausted, free of desire, stilled, and gone, then in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, ultimate purity. Ear, nose, tongue, body, and mind—clinging to the mind element, with the fetter that binds and attaches to the mind-dharmas and their objects—when this is exhausted, left behind, ceased, stilled, and gone, then in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity.” Then the elder and village chief of Hali, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔554 · Depending on the Four Unbreakable Purities, Cultivating the Six Recollections〕（0145a24）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 Mahākātyāyana was staying in the Śākyan village of Hali. At that time the elder and village chief of Hali was afflicted with sickness and pain. The venerable Mahākātyāyana heard that the elder and village chief of Hali was afflicted with sickness and pain; having heard it, in the morning he put on his robe, took his bowl, entered Hali village for alms, and in order came to the house of the elder and village chief of Hali. The elder and village chief of Hali, seeing the venerable Mahākātyāyana from afar, wished to rise from his seat. The venerable Mahākātyāyana, seeing the elder about to rise, told him: “Elder, do not rise! There happens to be another seat; I can sit on it myself.” Again he said to the elder: “How is it, elder? Is the sickness bearable? Are the pains of your body gradually easing and healing? Not growing worse?” The elder answered: “Venerable one! My sickness is hard to endure; the pains of my body grow worse and do not lessen.” At once he spoke the three similes, as told in the discourse of the bhikṣu Chama before. The venerable Mahākātyāyana said to the elder: “Therefore you should cultivate unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts; thus you should train.” The elder answered: “The four unbreakable purities the Buddha taught I have all accomplished; I am now accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplished in the noble precepts.”
The venerable Mahākātyāyana said to the elder: “You should, depending on these four unbreakable purities, cultivate the six recollections. Elder! You should recollect the merit of the Buddha: this Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One. Recollect the merit of the Dharma: in the right Dharma and discipline of the World-Honored One, here and now leaving behind all fever, penetrated without being subject to time, realized for oneself. Recollect the merit of the Saṅgha: well directed, rightly directed, straightly directed, evenly directed, practicing in accordance—namely, directed to stream-entry and attaining stream-entry, directed to once-returning and attaining once-returning, directed to non-returning and attaining non-returning, directed to arhatship and attaining arhatship; such are the four pairs, the eight persons; this is called the Saṅgha of the World-Honored One’s disciples, accomplished in precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, a place of offering, reverence, and respect, worthy to be the unsurpassed field of merit for the world. Recollect the merit of the precepts: keeping the right precepts oneself, not breaking them, not lacking in them, not cutting them, not damaging them—precepts not stolen, ultimate precepts, praiseworthy precepts, precepts of pure conduct, precepts not disdained. Recollect the merit of giving: recollecting one’s own giving, the heart naturally rejoicing, having given up stinginess, though dwelling at home, giving with a liberated mind, constant giving, giving with delight, complete giving, equal giving. Recollect the merit of the gods: recollect the gods of the Four Great Kings, the gods of the Thirty-Three, the Yāma gods, the Tuṣita gods, the gods who delight in creation, and the gods who wield the creations of others, who with pure faith and precepts, at the end of this life, were born among those gods; so too I, with pure faith, precepts, giving, learning, and wisdom, shall be born among those gods. Elder! Thus, awakening in dependence on the four unbreakable purities, increase the six foundations of recollection.”
The elder said to the venerable Mahākātyāyana: “The World-Honored One taught that in dependence on the four unbreakable purities one increases the six foundations of recollection; I have accomplished them all, and I shall cultivate recollection of the Buddha’s merit, recollection of the Dharma, of the Saṅgha, of the precepts, of giving, and of the gods.” The venerable Mahākātyāyana said to the elder: “Good, elder! You are able to declare for yourself that you have attained non-returning.” Then the elder said to the venerable Mahākātyāyana that he wished the venerable one to accept a meal here. The venerable Mahākātyāyana silently accepted the invitation. The elder and village chief of Hali, knowing that the venerable Mahākātyāyana had accepted the invitation, prepared all manner of pure and fine food and offered it with his own hands. When the meal was over and the bowl had been washed and the mouth rinsed, the venerable one taught the Dharma in many ways to the elder, instructed, taught, illumined, and gladdened him; having instructed, taught, illumined, and gladdened him, he rose from his seat and left.
〔555 · As Told at Length in the Discourse of the Elder of Hali〕（0145c12）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 Mahākātyāyana was staying in the Śākyan village of Hali. At that time there was an elder of Bacheng named Tuoshi, who was afflicted with sickness and pain. The venerable Mahākātyāyana, hearing that the elder Tuoshi was afflicted with suffering and sickness, in the morning put on his robe, took his bowl, entered Bacheng for alms, and in order came to the house of the elder Tuoshi—what follows is as told at length in the discourse of the elder of Hali.
〔556 · The Fruit of Knowledge, the Merit of Knowledge〕（0145c18）Thus have I heard. At one time the Buddha was staying in the city of Suoqi, in the Anchan Grove. At that time many bhikṣuṇīs came to where the Buddha was, bowed their heads at his feet, withdrew, and stood to one side. Then the World-Honored One taught the Dharma in many ways to the many bhikṣuṇīs, instructed, taught, illumined, and gladdened them; having instructed, taught, illumined, and gladdened them, he remained silent. Then the bhikṣuṇīs said to the Buddha: “World-Honored One! If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—of this signless samādhi of the mind, what fruit, what merit does the World-Honored One teach?” The Buddha told the bhikṣuṇīs: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated, this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge.” Then the bhikṣuṇīs, having heard what the World-Honored One said, rejoiced and rejoiced in accord, paid homage, and left.
Then many bhikṣuṇīs went to where the venerable Ānanda was, bowed their heads at his feet, withdrew and sat to one side, and said to the venerable Ānanda: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—of this samādhi, what fruit, what merit is it said to have?” The venerable Ānanda said to the bhikṣuṇīs: “Sisters! If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” The bhikṣuṇīs said: “Wonderful, venerable Ānanda! The teacher and the disciple have the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase. Now the bhikṣuṇīs came to where the World-Honored One was and asked the World-Honored One with such a phrase, such a flavor, such a meaning, and the World-Honored One has already taught us with such a phrase, such a flavor, such a meaning, no different from what the venerable Ānanda has said; therefore it is wonderful: the teacher and the disciple have the same phrase, the same flavor, the same meaning.” Then the bhikṣuṇīs, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left.
〔557 · The Teacher and the Disciple Have the Same Phrase, the Same Flavor, the Same Meaning〕（0146a13）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda was also staying there. At that time the bhikṣuṇī Shezhiluo came to where the venerable Ānanda was, bowed her head at his feet, withdrew and sat to one side, and asked the venerable Ānanda: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—venerable Ānanda! What fruit, what merit does the World-Honored One say this is?” The venerable Ānanda said to the bhikṣuṇī Shezhiluo: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” The bhikṣuṇī Shezhiluo said: “Wonderful, venerable Ānanda! The teacher and the disciple have the same phrase, the same flavor, the same meaning. Venerable Ānanda! At one time in the past, the Buddha was in the city of Suoqi, in the Anchan Grove. At that time many bhikṣuṇīs went to where the Buddha was and asked this meaning. Then the World-Honored One explained it to the bhikṣuṇīs with such a phrase, such a flavor, such a meaning; therefore you should know that it is wonderful: what the teacher and the disciple say has the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase.” Then the bhikṣuṇī Shezhiluo, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left. As with the bhikṣuṇī Shezhiluo, so too with the bhikṣuṇī Jialuoba.
〔558 · Asking Truly and Answering Otherwise〕（0146b01）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda was also staying at Kauśāmbī, in Ghoṣila’s Park. At that time a certain bhikṣu had attained the signless samādhi of the mind, and thought thus: “If I go to where the venerable Ānanda is and ask the venerable Ānanda, ‘If a bhikṣu attains the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit is this signless samādhi of the mind? What merit does the World-Honored One say it has?’—if the venerable Ānanda should ask me in return, ‘Bhikṣu! Have you attained this signless samādhi of the mind?’ [and I answer] ‘I have never had it,’ that would be asking truly and answering otherwise. I shall follow the venerable Ānanda; perhaps someone else will come and ask this meaning, and I shall thereby get to hear it.” That bhikṣu then followed the venerable Ānanda, and in the course of six years no one else came to ask this meaning; so he himself asked the venerable Ānanda: “If a bhikṣu asks about the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit, what merit does the World-Honored One say this is?” The venerable Ānanda asked that bhikṣu: “Bhikṣu! Have you attained this samādhi?” That bhikṣu remained silent. The venerable Ānanda said to that bhikṣu: “If a bhikṣu attains the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” When the venerable Ānanda spoke this Dharma, that bhikṣu, having heard what he said, rejoiced and practiced accordingly.
「奇哉！尊者阿難！大師及弟子同句、同味、同義，所謂第一句義」〔T02 0146a05〕。這一卷二十二經，自經五百三十七至五百五十八，是弟子所說之第三卷；弟子所說自卷第十八起，卷首自標「弟子所說誦第四品」〔T02 0126a06〕，本卷無誦題，承其篇。二十二經之中，世尊親自說法者唯五五六之前半——眾多比丘尼問無相心三昧之果，佛答「智果、智功德」〔T02 0145c26〕；其餘所說，皆出三位尊者之口：尊者阿那律九經（五三七至五四五），答舍利弗、大目犍連、阿難、眾多比丘、外道出家之問，所說唯四念處；尊者摩訶迦旃延十經（五四六至五五五），答梵志、國王、優婆夷、長者之問，或釋世尊之偈，或釋世尊之句，或述世尊所說六念；尊者阿難三經（五五六至五五八），答比丘尼與比丘所問無相心三昧，所答與世尊之答一字不異。三位尊者所說不同，而有一事同：所說者皆是世尊之教——阿那律說「我於四念處修習多修習」〔T02 0140a04〕，迦旃延說「我解世尊以如是義故，說如是偈」〔T02 0143b08〕，阿難說「世尊說是智果、智功德」〔T02 0146a05〕。弟子所說之卷，所說者不是弟子之見；比丘尼之讚「大師及弟子同句、同味、同義」〔T02 0146a06〕，可為一卷之題。
一、四念處成大德神力（經五三七至五三九）
三經同一問。舍利弗問「奇哉！阿那律！有大德神力，於何功德修習多修習而能至此？」〔T02 0139c20〕，大目犍連問「於何功德修習多修習，成此大德神力？」〔T02 0140a12〕，阿難問「於何功德修習多修習，成就如是大德大力大神通？」〔T02 0140b02〕。阿那律之答亦同一句：「於四念處修習多修習，成此大德神力」〔T02 0139c22〕。神力不是所修之法，是所修之果；所修者是四念處。四念處之句，三經各異其字而同其義：五三七作「內身身觀念處，精勤方便，正念正知，調伏世間貪憂」〔T02 0139c24〕，五三八作「內身身觀繫心住，精勤方便，正念正知，除世間貪憂」〔T02 0140a14〕，五三九作「內身身觀念處繫心住，精勤方便，正念正知，除世間貪憂」〔T02 0140b05〕。念處、繫心住、調伏、除，是一事之異名；內、外、內外，身、受、心、法，是一法之十二門。
神力各異。對舍利弗，是「於小千世界少作方便，能遍觀察」〔T02 0140a01〕，「如明目士夫於樓觀上，觀下平地種種之物」〔T02 0140a02〕；對大目犍連，是「以少方便見千須彌山」〔T02 0140a22〕，「如明目士夫登高山頂，觀下千多羅樹林」〔T02 0140a20〕；對阿難，是「以淨天眼過天、人眼，見諸眾生，死時、生時，好色、惡色，上色、下色，善趣、惡趣，隨業受生，皆如實見」〔T02 0140b10〕，「譬如明目士夫住四衢道，見諸人民若來、若去、若坐、若臥」〔T02 0140b16〕。三喻皆是明目士夫，所異者唯所立之處：樓觀、山頂、四衢道。目不異，處異則所見異；念處不異，所修多則所成異。五三九說至天眼所見，不止於見，而見其因：「身惡行，口、意惡行，誹謗賢聖，邪見因緣，身壞命終，生地獄中」〔T02 0140b12〕，「身善行，口，意善行，不謗賢聖，正見成就，以是因緣，身壞命終，得生天上」〔T02 0140b14〕。天眼所見是眾生「隨業受生」〔T02 0140b12〕，與五四八迦旃延所說「業真實者，是依業者」〔T02 0142b02〕相應。三經之末皆以「二正士共論議已，各從座起而去」〔T02 0140a05〕作結（五三八「時」後無逗，照底本），問者答者俱稱正士，與卷第十八同式。
二、病中住四念處（經五四〇·五四一）
五四〇阿那律「身遭病苦」〔T02 0140b28〕，自言「我病不安，難可安忍，身諸苦痛，轉增無損」〔T02 0140c02〕，而即說三種譬——底本作「即說三種譬，如上叉摩經說」〔T02 0140c03〕，所承者是叉摩比丘病中所說三譬。病不減，而能安忍：「然我身已遭此苦痛，且當安忍，正念正知」〔T02 0140c04〕。諸比丘問「心住何所，而能安忍如是大苦，正念正知？」〔T02 0140c06〕，答「住四念處，我於所起身諸苦痛能自安忍，正念正知」〔T02 0140c07〕。五四一是病差之後，問「住何所住，身諸苦痛得安隱？」〔T02 0140c18〕，答「住四念處，身諸苦痛漸得安隱」〔T02 0140c19〕。二經一在病中，一在病後；一說安忍，一說安隱。所住者同是四念處：病增之時住此能忍，病減之時住此得息。四念處不是治病之法，是心之所住；心有所住，則苦痛是所觀，不是所受之主。此二經與前三經相接：前三經說四念處成神力，此二經說四念處能安忍。神力與安忍，皆是「修習多修習」〔T02 0139c21〕之果，而安忍更近於人。
三、學地與無學皆修四念處（經五四二·五四三）
五四二問學地：「若比丘在於學地，上求安隱涅槃住，聖弟子云何修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫」〔T02 0140c28〕？答「當住四念處」〔T02 0141a08〕。五四三問無學：「若阿羅漢比丘諸漏已盡，所作已作，捨離重擔，離諸有結，正智心善解脫，亦修四念處耶？」〔T02 0141a19〕答「彼亦修四念處也」〔T02 0141a23〕。學地之修是為得；無學之修，底本自釋其故：「不得者得，不證者證，為現法樂住故」〔T02 0141a24〕。阿那律於此自記：「我亦離諸有漏，得阿羅漢，所作已作，心善解脫，亦修四念處故。不得者得，不到者到，不證者證，乃至現法安樂住」〔T02 0141a25〕。阿羅漢已盡諸漏，猶有「不得者」「不到者」「不證者」——不是漏盡有餘，是神力、三昧、現法樂住之類，於漏盡之外尚可得可證。四念處於學地是道，於無學是住；道有所至，住無所至而不捨。
四、為修習故·大樹順下（經五四四·五四五）
五四四外道出家問「尊者何故於沙門瞿曇法中出家？」〔T02 0141b04〕，阿那律答唯四字：「為修習故」〔T02 0141b06〕。復問所修，答「謂修諸根、修諸力、修諸覺分、修諸念處，汝欲聞何等修？」〔T02 0141b06〕外道自言「根、力、覺分，我不知其名字，況復問義，然我欲聞念處」〔T02 0141b08〕——根、力、覺分之名已不知，念處之名猶可聞。阿那律即說「若比丘內身身觀念處，乃至法法觀念處」〔T02 0141b10〕。出家之故不是信、不是求果，是修習；而所修者對外道說，唯說其所能聞之一門。
五四五阿那律語諸比丘，以大樹為喻：「譬如大樹，生而順下，隨浚隨輸，若伐其根，樹必當倒，隨所而順下」〔T02 0141b16〕。樹之倒，隨其生長之所向；比丘修四念處，「長夜順趣浚輸，向於遠離；順趣浚輸，向於出要，順趣浚輸，向於涅槃」〔T02 0141b18〕。遠離、出要、涅槃三向，是一向之三名；長夜順趣，是其勢已成，非臨時可轉。九經之末以此喻收：四念處之修不是一時之事，是久積之勢，勢成則向涅槃如樹倒之順下。阿那律九經所說唯一法，而九經之問各異：問神力、問病、問學地、問無學、問出家之故、自語諸比丘。所問九門，所答一法。
五、諍之因緣與宿士之數（經五四六·五四七）
五四六梵志問「何因何緣王、王共諍，婆羅門居士、婆羅門居士共諍？」〔T02 0141b26〕迦旃延答「貪欲繫著因緣故」〔T02 0141b28〕；復問出家何以共諍，答「以見欲繫著故」〔T02 0141c02〕。在家之諍因貪欲，出家之諍因見欲——繫著是一，所繫者異。梵志問有能離此二繫著者否，迦旃延答「有，我大師如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊能離此貪欲繫著及見欲繫著」〔T02 0141c05〕。梵志聞之，向佛所住處合掌讚歎「南無南無佛世尊、如來、應供、等正覺，能離欲貪諸繫著，悉能遠離貪欲縛及諸見欲，淨根本」〔T02 0141c12〕。梵志所讚者是佛，而所由聞者是弟子；弟子所說，能令人向佛。
五四七執杖梵志「年耆根熟」〔T02 0141c19〕，怪比丘不敬老，問「汝等何故見老宿士不共語問訊，恭敬命坐？」〔T02 0141c20〕迦旃延答「我法有宿老來，皆共語問訊，恭敬禮拜，命之令坐」〔T02 0141c23〕；而梵志見眾中無老於己者，故問。迦旃延即分宿士與年少法：「若有耆年八十、九十，髮白齒落，成就年少法者，此非宿士；雖復年少年二十五，色白髮黑，盛壯美滿，而彼成就耆年法者，為宿士數」〔T02 0141c27〕。何為年少法？「有五欲功德。謂眼識色愛、樂、念，耳識聲、鼻識香、舌識味、身識觸愛、樂、念。於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁」〔T02 0142a05〕；反之，「於五欲功德離貪、離欲、離愛、離念、離濁」〔T02 0142a10〕，雖年二十五，「成就老人法，為宿士數」〔T02 0142a12〕。老少不在年，在於五欲之離不離。梵志自省而語「雖老則少，汝等雖少，成耆年法」〔T02 0142a14〕。二經皆是梵志問、迦旃延答，所答者皆以繫著與離為判：諍以繫著起，老以離貪成。
六、四姓平等·業真實（經五四八）
五四八摩偷羅王以婆羅門之自言為問：「婆羅門自言：『我第一，他人卑劣，我白，餘人黑，婆羅門清淨，非非婆羅門；是婆羅門子從口生，婆羅門所化，是婆羅門所有。』尊者摩訶迦旃延！此義云何？」〔T02 0142a22〕迦旃延先答一句：「大王！此是世間言說耳」〔T02 0142a26〕，次標一句：「大王當知，業真實者，是依業者」〔T02 0142b02〕。世間言說與業真實，是全經之二柱。王言「此則略說，我所不解，願重分別」〔T02 0142b03〕，迦旃延不自分別，而約「今當問汝，隨問答我」〔T02 0142b04〕——以問為答，令王自答。
九問三層。初三問問權：婆羅門為王，四姓「悉皆召來，以財以力使其侍衛，先起後臥，及諸使令，悉如意不？」〔T02 0142b07〕答「如意」〔T02 0142b08〕；剎利、居士、長者為王亦然；故問「如是四姓悉皆平等，有何差別？」〔T02 0142b12〕王自答「四姓皆等，無有種種勝如差別」〔T02 0142b15〕。次三問問罪：婆羅門中有偷盜者「或鞭、或縛，或驅出國，或罰其金，或截手足耳鼻，罪重則殺」〔T02 0142b20〕，而「然婆羅門，則名為賊」〔T02 0142b22〕；餘三姓亦然；故問「豈非四姓悉平等耶？」〔T02 0142b26〕王答「實無種種勝如差別」〔T02 0142b28〕。後三問問業：婆羅門作十不善業跡「為生惡趣耶？善趣耶？於阿羅呵所為何所聞？」〔T02 0142c06〕王答「當墮惡趣」〔T02 0142c08〕，「剎利、居士、長者亦如是說」〔T02 0142c09〕；行十善業跡「當生善趣」〔T02 0142c13〕，四姓亦同；故問四姓平等否，王答「如是義者，則為平等，無有種種勝如差別」〔T02 0142c17〕。權同、罪同、業報同，三層皆由王口自答；迦旃延之結唯是「當知業真實、業依」〔T02 0142c23〕。王之結語與之同句：「皆是世間言說，故有」〔T02 0142c24〕婆羅門第一之說，「皆是業真實、依於業」〔T02 0142c27〕。
此經與五三九相應：阿那律以天眼見眾生「隨業受生」〔T02 0140b12〕，迦旃延以問答令王自見四姓「依業，真實無差別」〔T02 0142b17〕。一是見，一是理；見者自見，理者自答。弟子所說之法，不以己言強人，而令人自知。
七、定之上更見四事（經五四九）
五四九是一卷之中唯一有偈而偈同文二出之經。迦梨迦優婆夷引世尊答僧耆多童女所問偈：「實義存於心，寂滅而不亂，降伏諸勇猛，可愛端正色，一心獨靜思，服食妙禪樂；是則為遠離，世間之伴黨，世間諸伴黨，無習近我者」〔T02 0143a11〕，問其義。迦旃延之釋自一切入處起：「有一沙門婆羅門言：『地一切入處正受，此則無上，為求此果。』」〔T02 0143a17〕沙門婆羅門以地一切入處之定為無上，以此為所求之果。迦旃延不斥其定，而示其所未見：「若沙門婆羅門於地一切入處正受，清淨鮮白者，則見其本，見患、見滅、見滅道跡；以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂」〔T02 0143a19〕。水、火、風、青、黃、赤、白、空、識，十種一切入處皆同此句。一切入處是定，見本、見患、見滅、見滅道跡是慧；定而不見，則以定為果；定而能見，則「實義存於心」〔T02 0143a11〕。偈之首句，迦旃延釋為於定之上更見四事；末以「善見、善入」〔T02 0143b01〕結，而再誦其偈。「我解世尊以如是義故，說如是偈」〔T02 0143b08〕——弟子解偈，不出己義，出世尊之義。優婆夷讚「尊者說真實義」〔T02 0143b09〕，請食而聽法，迦旃延「示、教、照、喜」〔T02 0143b16〕。
八、六念出苦處（經五五〇）
五五〇迦旃延語諸比丘，所說者標為世尊所說：「佛世尊、如來、應、等正覺所知所見，說六法出苦處昇於勝處，說一乘道淨諸眾生，離諸惱苦，憂悲悉滅，得真如法」〔T02 0143b20〕。六法是六念：念如來、念正法、念僧法、念戒德、念施法、念天德。六段同一式：聖弟子念此一事時，「不起欲覺、瞋恚、害覺」〔T02 0143c06〕，「如是，聖弟子出染著心」〔T02 0143b27〕；「何等為染著心？謂五欲功德」〔T02 0143b28〕；「於此五欲功德離貪、恚、癡，安住正念正知，乘於直道」〔T02 0143c08〕，修此一念，「正向涅槃」〔T02 0143c01〕；是名世尊所說第一至第六「出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法」〔T02 0143c02〕。六念各有所念之相：念如來是十號；念法是「現法、律，離諸熱惱，非時，通達，即於現法，緣自覺悟」〔T02 0143c04〕；念僧是四雙八士，所以為福田者，在「戒具足、定具足、慧具足、解脫具足、解脫知見具足」〔T02 0143c17〕，是「世間無上福田」〔T02 0143c18〕；念戒是「不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒」〔T02 0143c26〕；念施是「解脫心施、常施、捨施、樂施、具足施、平等施」〔T02 0144a08〕；念天是六天「清淨信心，於此命終，生彼諸天」〔T02 0144a17〕，而自念亦然：「我亦如是，信、戒、施、聞、慧，於此命終，生彼天中」〔T02 0144a18〕——所念者諸天之信戒施聞慧，所成者自己之信戒施聞慧。所念六事不同，所出者一：染著心。染著心不是別法，是五欲功德；念佛法僧戒施天時，心不在五欲，是名出。出苦處不是別處，是心離染著之處；一乘道不是別道，是六念各可直向涅槃。
九、流與塞流源（經五五一）
五五一訶梨聚落長者引世尊義品答摩揵提所問偈：「斷一切諸流，亦塞其流源，聚落相習近，牟尼不稱歎。虛空於五欲，永以不還滿，世間諍言訟，畢竟不復為」〔T02 0144b04〕，問其義。迦旃延逐句釋之，凡八目。流：「眼流者，眼識起貪，依眼界貪欲流出，故名為流」〔T02 0144b09〕，六根同。不流：「眼識、眼識所識色依生愛喜，彼若盡、無欲、滅、息、沒，是名不流」〔T02 0144b13〕。流源：「緣眼及色，生眼識，三事和合生觸，緣觸生受，樂受、苦受、不苦不樂受，依此染著流」〔T02 0144b17〕，受生愛喜，「是名流源」〔T02 0144b22〕。塞流源：「眼界取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名塞流源」〔T02 0144b22〕。習近相讚歎：「在家、出家共相習近，同喜、同憂、同樂、同苦，凡所為作，悉皆共同」〔T02 0144b27〕；不讚歎則反之。不空欲：「五欲功德，眼識色愛樂念長養，愛欲深染著」〔T02 0144c03〕，「於此五欲不離貪、不離愛、不離念、不離渴」〔T02 0144c05〕；空欲：「於此五欲功德離貪、離欲、離愛、離念、離渴」〔T02 0144c07〕。八目之釋皆以六根為體：流是根識起貪，源是觸受生愛，塞是繫著使盡。「說我繫著使，是名心法還復滿」〔T02 0144c08〕——有我之繫著，心法還滿；阿羅漢「斷其根本，如截多羅樹頭，於未來世更不復生」〔T02 0144c09〕，故「云何當復與他諍訟」〔T02 0144c10〕。偈之末二句「世間諍言訟，畢竟不復為」〔T02 0144b07〕，迦旃延再誦時作「不復與世間，共言語諍訟」〔T02 0144c16〕，字異而義一。此經與五四六相應：五四六說諍由繫著，此經說不諍由繫著盡。偈之釋以「是名如來所說偈義分別也」〔T02 0144c17〕收——分別者是弟子，所分別者是如來之偈。
十、究竟邊際（經五五二·五五三）
二經同引世尊於界隔山天帝釋石窟之一句：「憍尸迦！若沙門、婆羅門無上愛盡解脫，心正善解脫，究竟邊際，究竟無垢，究竟梵行，畢竟清淨」〔T02 0144c25〕，問「云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨？」〔T02 0144c27〕五五二迦旃延答以根識之喜：「眼、眼識、眼識所識色相依生喜，彼若盡、無欲、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨」〔T02 0144c29〕；餘五根之答句，底本不出「無欲」與「究竟邊際」：「耳、鼻、舌、身、意、意識、意識所識法相依生喜，彼若盡、滅、息、沒，比丘於此法、律究竟無垢，究竟梵行，畢竟清淨」〔T02 0145a03〕，照底本不齊一。五五三答以界取之繫著：「若比丘眼界取，心法境界繫著使，彼若盡、無欲、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，究竟清淨」〔T02 0145a17〕。同一句而二釋：一釋以喜盡，一釋以使盡——與五五一之不流（喜盡）、塞流源（使盡）二目正對。世尊於天帝釋說四究竟，是果之名；迦旃延於長者釋之，是至果之事。無上愛盡解脫，所盡者在六根之喜與六界之取，不在別處。
十一、四不壞淨增六念（經五五四·五五五）
五五四訶梨聚落主長者病，迦旃延往問，見長者欲起，先止之：「長者莫起！幸有餘座，我自可坐於餘座」〔T02 0145b02〕；長者自言「我病難忍，身諸苦痛轉增無損」〔T02 0145b05〕，即說三種譬，「如前叉摩比丘經說」〔T02 0145b06〕——與五四〇阿那律之病同一句、同一譬。迦旃延之教先是四不壞淨：「汝當修佛不壞淨、法不壞淨、僧不壞淨、聖戒成就，當如是學」〔T02 0145b08〕；長者答「如佛所說四不壞淨，我悉成就」〔T02 0145b09〕。於是更進：「汝當依此四不壞淨修習六念」〔T02 0145b12〕，逐念說之——念施一段說居家之施：「雖在居家，解脫心施、常施、樂施、具足施、平等施」〔T02 0145b25〕，五施而無「捨施」〔T02 0144a08〕，與五五〇所說六施不同，照底本各錄——末言「如是覺依四不壞淨，增六念處」〔T02 0145c01〕。長者答「世尊說依四不壞淨，增六念處，我悉成就，我當修習念佛功德，念法、念僧、念戒、念施、念天」〔T02 0145c02〕。迦旃延即記：「善哉！長者！能自記說，得阿那含」〔T02 0145c05〕。五五〇六念是對諸比丘說，此經六念是對病長者說；對比丘說出苦處，對長者說依四不壞淨而增。四不壞淨是所依，六念是所增；成就四不壞淨而能自記修六念，是阿那含之自記。病苦之中，阿那律住四念處而安忍，長者依四不壞淨而增六念——弟子病與居士病，所住不同，而皆有所住。五五五是結集者之略經：八城長者陀施病，迦旃延往，「如訶梨長者經廣說」〔T02 0145c17〕。
十二、無相心三昧·智果（經五五六至五五八）
三經同一問：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧，世尊說是何果、何功德？」〔T02 0145c22〕五五六眾多比丘尼先問佛，佛答「此無相心三昧智果、智功德」〔T02 0145c26〕；又往問阿難，阿難答「世尊說是智果、智功德」〔T02 0146a05〕。比丘尼讚「大師及弟子同句、同味、同義，所謂第一句義」〔T02 0146a06〕，又自釋其奇：「世尊亦已如是句、如是味、如是義為我等說，如尊者阿難所說不異」〔T02 0146a08〕。五五七闍知羅比丘尼問阿難於拘睒彌，阿難答同，比丘尼亦讚同句同味同義，而述昔於娑祇城眾多比丘尼問佛之事；迦羅跋比丘尼亦爾。五五八一異比丘得無相心三昧，欲問阿難而自計：阿難若問「比丘！汝得此無相心三昧耶？」〔T02 0146b07〕，己若答未得，則「實問異答」〔T02 0146b08〕；故「隨逐尊者阿難，脫有餘人問此義者，因而得聞」〔T02 0146b09〕。隨逐六年，無人問，乃自問；阿難果問「比丘！汝得此三昧？」〔T02 0146b14〕，比丘「默然住」〔T02 0146b15〕，阿難乃答。
無相心三昧「不涌、不沒，解脫已住，住已解脫」〔T02 0145c22〕，其果是智。不涌不沒是定之相，智果是定之所歸：定不以定為果，以智為果——與五四九一切入處正受之上更有見本見患，同一義。三經之所重不在三昧之釋，在大師與弟子之同句：佛答二目五字，阿難答亦二目五字，不增不減。比丘尼以此為「第一句義」〔T02 0146a07〕；異比丘不欲實問異答，寧隨逐六年以聞，是重此句之真。弟子所說之卷，以此三經收：弟子所說與佛所說同句、同味、同義，是弟子所說之所以可說。
十三、一卷的讀法
這一卷可以作三讀。一讀是讀三位尊者各說何法。阿那律九經說四念處：成神力、能安忍、學地無學皆修、為修習故出家、長夜順趣涅槃。迦旃延十經說離繫著：諍由繫著、老少在五欲之離、四姓依業、一切入處上見四事、六念出染著心、流源與塞、究竟邊際在喜盡使盡、四不壞淨增六念。阿難三經說一句：智果、智功德。三人所說各有其門，而門門皆向涅槃。
二讀是讀弟子如何說。阿那律自說「我於四念處修習多修習」〔T02 0140a04〕，是以自修為證；迦旃延釋偈釋句，每言「我解世尊以如是義故，說如是偈」〔T02 0143b08〕，是以師義為據；對王則「今當問汝，隨問答我」〔T02 0142b04〕，令其自答；阿難答無相心三昧，唯轉述「世尊說是智果、智功德」〔T02 0146a05〕，一字不易。自證、依師、令人自知、轉述不易，四者皆是弟子所說之式。
三讀是讀同句同味同義。卷第十八以「有道有向」〔T02 0126a14〕收四十問，此卷以「同句、同味、同義」〔T02 0146a06〕收二十二經。迦旃延所釋者是世尊之偈、世尊之句、世尊所說之六念；阿難所答者是世尊之答；阿那律所修者是世尊所教之四念處。弟子所說不是另立一說，是同一句由弟子說出。異比丘不以不實之問求答，比丘尼以師弟同句為奇特：弟子所說之貴，在其同。
承衍——攝事分能說句
本卷無誦題，承卷第十八卷首所標「弟子所說誦第四品」〔T02 0126a06〕。攝事分契經事於此品無逐目之釋。其所依者，唯論之自標：攝事分說雜阿笈摩「宣說如來及諸弟子所說相應」〔T30n1579 0772c12〕，又言一切相應略由三相，「一、是能說，二、是所說，三、是所為說」〔T30n1579 0772c17〕，而「若如來、若如來弟子，是能說。如弟子所說，佛所說分」〔T30n1579 0772c18〕。經以「弟子所說」名誦，論以「能說」攝之：弟子所說與佛所說，所分者是能說之人，不是所說之法。本卷二十二經，能說者是尊者阿那律、尊者摩訶迦旃延、尊者阿難；世尊親說唯五五六之前半，而其句與阿難之句不異。攝事分無逐目釋，故本卷之義疏不引論之門目，唯以此句為所依之錨。
“Wonderful, venerable Ānanda! The teacher and the disciple have the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase.” The twenty-two discourses of this fascicle, from the five hundred and thirty-seventh to the five hundred and fifty-eighth, are the third fascicle of what is spoken by the disciples; what is spoken by the disciples begins at Fascicle 18, which marks itself at its head as “the Recitation Spoken by the Disciples, Part Four,” and this fascicle has no recitation title of its own but continues that part. Of the twenty-two, only the first half of 556 is taught by the World-Honored One himself: many bhikṣuṇīs ask about the fruit of the signless samādhi of the mind, and the Buddha answers “the fruit of knowledge, the merit of knowledge.” Everything else is spoken by three venerables: the venerable Aniruddha in nine discourses (537 to 545) answers the questions of Śāriputra, Mahāmaudgalyāyana, Ānanda, many bhikṣus, and wanderers of another sect, and what he teaches is only the four foundations of mindfulness; the venerable Mahākātyāyana in ten discourses (546 to 555) answers brāhmaṇas, a king, a laywoman, and elders, now explaining a verse of the World-Honored One, now explaining a phrase of his, now relating the six recollections as the World-Honored One taught them; the venerable Ānanda in three discourses (556 to 558) answers bhikṣuṇīs and a bhikṣu on the signless samādhi of the mind, and his answer does not differ by one word from the World-Honored One’s. What the three venerables teach differs, yet one thing is the same: all of it is the teaching of the World-Honored One. Aniruddha says, “I have cultivated and much cultivated the four foundations of mindfulness”; Kātyāyana says, “I understand that the World-Honored One spoke this verse with this meaning”; Ānanda says, “the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” In the fascicle of what is spoken by the disciples, what is spoken is not the disciples’ own view; the bhikṣuṇīs’ praise, “the teacher and the disciple have the same phrase, the same flavor, the same meaning,” may stand as the title of the whole fascicle.
I. The Four Foundations of Mindfulness Accomplish Great Divine Power (Discourses 537 to 539)
Three discourses, one question. Śāriputra asks, “Wonderful, Aniruddha! You have great divine power—by cultivating and much cultivating what merit have you come to this?”; Mahāmaudgalyāyana asks, “By cultivating and much cultivating what merit have you accomplished this great divine power?”; Ānanda asks, “By cultivating and much cultivating what merit have you accomplished such great virtue, great strength, great supernormal power?” Aniruddha’s answer too is one sentence: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power.” Divine power is not the dharma cultivated but the fruit of the cultivation; what is cultivated is the four foundations of mindfulness. The sentence on the four foundations differs in wording in each of the three discourses while its meaning is the same: 537 reads “the foundation of mindfulness contemplating the body as body internally, ardent and resourceful, with right mindfulness and clear comprehension, taming greed and sorrow for the world”; 538 reads “contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world”; 539 reads “the foundation of mindfulness contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world.” Foundation of mindfulness, mind bound in place, taming, removing—these are different names for one thing; internal, external, internal and external, and body, feelings, mind, dharmas, are the twelve doors of one dharma.
The powers differ. To Śāriputra it is that “in a small thousandfold world, with little effort, I can survey everything,” “as a clear-eyed man on a high tower looks down upon the various things on the level ground below”; to Mahāmaudgalyāyana it is that “with little effort I see a thousand Sumerus,” “as a clear-eyed man climbs to a mountain top and looks down upon a grove of a thousand palmyra trees”; to Ānanda it is that “with the pure divine eye surpassing the eyes of gods and humans I see beings at the time of death and at the time of birth, of fine complexion and of poor complexion, of higher complexion and of lower complexion, in good destinations and in evil destinations, taking rebirth according to their actions, and I see all of it as it really is,” “as a clear-eyed man standing at a crossroads of four ways sees the people coming and going, sitting and lying down.” All three similes are the clear-eyed man; only the place where he stands differs: tower, mountain top, crossroads. The eye does not differ; where the place differs, what is seen differs. The foundations of mindfulness do not differ; where cultivation is greater, what is accomplished differs. In 539 the teaching reaches what the divine eye sees, and does not stop at the seeing but sees its cause: “evil conduct of body, evil conduct of speech and mind, slandering the worthy and the noble, through the condition of wrong view, at the breaking up of the body at the end of life they are born in hell”; “good conduct of body, good conduct of speech and mind, not slandering the worthy and the noble, accomplished in right view, through this condition, at the breaking up of the body at the end of life they are born in heaven.” What the divine eye sees is beings “taking rebirth according to their actions,” and this answers to what Kātyāyana says in 548, “the reality is action; it is what depends on action.” Each of the three discourses ends with “the two venerables, having finished their discussion, each rose from his seat and left” (538 lacks the comma after “then,” as the text has it); the questioner and the one who answers are both called venerables, in the same form as Fascicle 18.
II. Dwelling in the Four Foundations of Mindfulness in Sickness (Discourses 540 and 541)
In 540 Aniruddha “was afflicted with sickness and pain,” and he says of himself, “My sickness is not at ease; it is hard to endure; the pains of my body grow worse and do not lessen,” and at once he speaks the three similes—the text reads “at once he spoke the three similes, as told in the Chama discourse above,” that is, the three similes the bhikṣu Chama spoke in his sickness. The sickness does not lessen, and yet he can endure it: “But my body has already met with this pain; I shall endure it patiently, with right mindfulness and clear comprehension.” The bhikṣus ask, “Where does the mind dwell, that you can endure such great pain with right mindfulness and clear comprehension?” and he answers, “Dwelling in the four foundations of mindfulness, I can myself endure the pains that arise in my body, with right mindfulness and clear comprehension.” In 541, after the sickness has passed, they ask, “Dwelling where do the pains of the body find ease?” and he answers, “Dwelling in the four foundations of mindfulness, the pains of the body gradually find ease.” One discourse is in sickness, one after it; one speaks of enduring, one of ease. What is dwelt in is the same four foundations of mindfulness: when the sickness grows, dwelling here one can endure; when it lessens, dwelling here one finds rest. The four foundations of mindfulness are not a method for curing sickness; they are where the mind dwells, and when the mind has a dwelling, the pain is what is contemplated, not the master of what is felt. These two discourses join the three before them: the three say that the four foundations accomplish divine power, these two that they make endurance possible. Divine power and endurance are both the fruit of “cultivating and much cultivating,” and endurance is nearer to a human being.
III. Those in Training and Those Beyond Training Both Cultivate the Four Foundations (Discourses 542 and 543)
In 542 the question concerns the stage of training: “If a bhikṣu is at the stage of training and dwells aspiring upward to the safe nirvāṇa, how should the noble disciple cultivate and much cultivate so that in this Dharma and discipline he ends all outflows, with the mind liberated without outflows and liberated by wisdom?” The answer: “He should dwell in the four foundations of mindfulness.” In 543 the question concerns one beyond training: “If an arhat bhikṣu has ended the outflows, done what was to be done, laid down the heavy burdens, left behind the bonds of existence, and with right knowledge is well liberated in mind, does he too cultivate the four foundations of mindfulness?” The answer: “He too cultivates the four foundations of mindfulness.” The cultivation of one in training is for attaining; the text itself gives the reason for the cultivation of one beyond training: “What is not attained is attained, what is not realized is realized, and for the sake of dwelling at ease in this very life.” Here Aniruddha declares for himself: “I too have left behind the outflows and attained arhatship, done what was to be done, with the mind well liberated, and I too cultivate the four foundations of mindfulness. What is not attained is attained, what is not reached is reached, what is not realized is realized, up to dwelling at ease in this very life.” The arhat has ended the outflows and still has “what is not attained,” “what is not reached,” “what is not realized”—not a remainder of outflows, but divine power, samādhi, dwelling at ease in this very life and the like, which beyond the ending of outflows may still be attained and realized. For one in training the four foundations are a path; for one beyond training they are a dwelling. A path arrives somewhere; a dwelling arrives nowhere and is not given up.
IV. For the Sake of Cultivation; the Great Tree Leaning Downward (Discourses 544 and 545)
In 544 the wanderers of another sect ask, “Venerable one, why did you go forth in the Dharma of the ascetic Gautama?” and Aniruddha answers in four Chinese characters: “for the sake of cultivation.” Asked again what is cultivated, he answers, “cultivating the faculties, cultivating the powers, cultivating the factors of awakening, cultivating the foundations of mindfulness—which cultivation do you wish to hear?” The wanderers say of themselves, “Faculties, powers, factors of awakening—we do not even know their names, let alone ask their meaning; but we wish to hear of the foundations of mindfulness.” The names of the faculties, powers, and factors of awakening are already unknown to them; the name of the foundations of mindfulness they can still hear. Aniruddha then says, “If a bhikṣu contemplates the body as body internally, a foundation of mindfulness, up to contemplating dharmas as dharmas, a foundation of mindfulness.” The reason for going forth is not faith, not seeking a fruit, but cultivation; and what is cultivated, when told to those of another sect, is told only through the one door they are able to hear.
In 545 Aniruddha speaks to the bhikṣus with the simile of a great tree: “It is like a great tree that grows leaning downward, following the slope, following the flow; if its root is cut, the tree must fall, and it falls in the direction in which it leans.” The fall of the tree follows the direction of its growth; a bhikṣu cultivating the four foundations of mindfulness “through the long night inclines, slopes, and flows toward seclusion; inclines, slopes, and flows toward deliverance; inclines, slopes, and flows toward nirvāṇa.” Seclusion, deliverance, nirvāṇa are three names of one direction; inclining through the long night is a momentum already formed, not something turned at the moment. The nine discourses close with this simile: the cultivation of the four foundations of mindfulness is not a matter of one moment but a momentum long accumulated, and when the momentum is formed it moves toward nirvāṇa as the tree falls in the direction it leans. Aniruddha’s nine discourses teach a single dharma, while the questions of the nine differ: about divine power, about sickness, about the stage of training, about one beyond training, about the reason for going forth, and his own words to the bhikṣus. Nine doors of questioning, one dharma of answer.
V. The Cause of Dispute and Who Is Counted Among the Aged (Discourses 546 and 547)
In 546 a brāhmaṇa asks, “By what cause and what condition do kings dispute with kings, and brāhmaṇas and householders dispute with brāhmaṇas and householders?” Kātyāyana answers, “Through the cause and condition of being bound and attached by desire”; asked again why those gone forth dispute with those gone forth, he answers, “Because they are bound and attached by desire for views.” The disputes of those at home arise from desire, the disputes of those gone forth from desire for views; the binding is one, what is bound to differs. The brāhmaṇa asks whether there is anyone able to leave these two bindings, and Kātyāyana answers, “There is. My teacher, the Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One, is able to leave this binding and attachment by desire and by desire for views.” Hearing this, the brāhmaṇa joins his palms toward the place where the Buddha dwells and praises him: “Homage, homage to the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, who can leave the bindings of desire and craving, who can wholly leave the bonds of desire and all desire for views, pure at the root.” What the brāhmaṇa praises is the Buddha, and the one through whom he hears is a disciple; what is spoken by the disciples can turn a person toward the Buddha.
In 547 a staff-bearing brāhmaṇa, “aged in years, his faculties ripe,” is offended that the bhikṣus do not honor the old, and asks, “Elders! Why, seeing an old and aged man, do you not speak with him, greet him, and respectfully offer him a seat?” Kātyāyana answers, “In our Dharma, when an aged elder comes, all speak with him, greet him, respectfully bow, and bid him sit”; but the brāhmaṇa sees no one in the assembly older than himself, and so he asks. Kātyāyana then distinguishes those counted among the aged from the dharma of youth: “If there is one aged eighty or ninety, with white hair and fallen teeth, who is accomplished in the dharma of youth, he is not one of the aged; while one who is young, twenty-five years old, fair of skin and black of hair, in the fullness of strength and beauty, if he is accomplished in the dharma of age, is counted among the aged.” What is the dharma of youth? “There are the five strands of sense pleasure: forms cognized by the eye that are loved, delighted in, and longed for; sounds cognized by the ear, odors by the nose, tastes by the tongue, touches by the body, loved, delighted in, and longed for. With regard to these five strands of sense pleasure one is not free from greed, not free from desire, not free from craving, not free from longing, not free from turbidity”; conversely, “with regard to the five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from turbidity,” and though twenty-five years old, “he is accomplished in the dharma of the old and is counted among the aged.” Old and young are not a matter of years but of whether one is free of the five sense pleasures or not. The brāhmaṇa examines himself and says, “though old I am young, and you, though young, are accomplished in the dharma of age.” Both discourses are a brāhmaṇa’s question and Kātyāyana’s answer, and both answers take binding and freedom as the measure: dispute arises from binding, age is accomplished by freedom from greed.
VI. The Four Castes Are Equal; the Reality Is Action (Discourse 548)
In 548 the king of Mathurā makes the brāhmaṇas’ own claim his question: “The brāhmaṇas say of themselves, ‘We are first, others are inferior; we are white, others are black; brāhmaṇas are pure, non-brāhmaṇas are not; the sons of brāhmaṇas are born from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ Venerable Mahākātyāyana! What is the meaning of this?” Kātyāyana first answers in one sentence—“Great King! This is merely worldly speech”—and then sets down one sentence: “Great King, you should know that the reality is action; it is what depends on action.” Worldly speech and the reality of action are the two pillars of the whole discourse. The king says, “This is said in brief, and I do not understand it; I beg you to analyze it further,” and Kātyāyana does not analyze it himself but proposes, “Now I shall question you; answer me as I ask”—answering by questioning, so that the king answers himself.
Nine questions in three layers. The first three ask about power: if a brāhmaṇa is king, the four castes “are all summoned, and with wealth and with force made to attend him, to rise before him and lie down after him, and to carry out all his commands—is all this as he wishes?” The answer: “As he wishes.” If a kṣatriya, a householder, or an elder is king, it is the same; so he asks, “In this way the four castes are all equal—what difference is there?” and the king answers himself, “the four castes are all equal; there is no difference of superior and inferior.” The next three ask about crime: if among the brāhmaṇas there is a thief, he is “flogged, or bound, or driven from the country, or fined, or his hands, feet, ears, and nose are cut off, and if the crime is grave he is killed,” and “yet, being a brāhmaṇa, he is called a thief”; the other three castes are the same; so he asks, “Are the four castes not all equal?” and the king answers, “truly there is no difference of superior and inferior.” The last three ask about action: if a brāhmaṇa commits the ten unwholesome courses of action, “is he born in an evil destination, or in a good one? What have you heard from the arhats?” The king answers, “he falls into an evil destination,” and “of kṣatriyas, householders, and elders the same is said”; if he practices the ten wholesome courses of action, “he is born in a good destination,” and the four castes again are the same; so he asks whether the four castes are equal, and the king answers, “In this sense they are equal; there is no difference of superior and inferior.” Power the same, punishment the same, the result of action the same—all three layers are answered by the king’s own mouth; Kātyāyana’s conclusion is only “you should know that the reality is action, and what depends on action.” The king’s closing words use the same phrase: “all this is worldly speech, and so it is said” that brāhmaṇas are first, and “all is the reality of action, depending on action.”
This discourse answers to 539: Aniruddha with the divine eye sees beings “taking rebirth according to their actions,” and Kātyāyana by question and answer lets the king see for himself that the four castes “depend on action, and in reality there is no difference.” One is seeing, one is reasoning; the one who sees sees for himself, the one who reasons answers for himself. The Dharma spoken by the disciples does not force a person by one’s own words; it lets a person know for himself.
VII. Seeing Four Things Above Concentration (Discourse 549)
Discourse 549 is the only discourse in the fascicle whose verse appears twice in the same words. The laywoman Jialijia cites the verse with which the World-Honored One answered the maiden Sengqiduo: “The real meaning abides in the mind, quiescent and undisturbed; he has subdued all that is fierce, the lovely and well-formed; single-minded, reflecting alone, he feeds on the sublime joy of dhyāna; this is called seclusion from the companions of the world; among the companions of the world there is none who associates with me,” and asks its meaning. Kātyāyana’s explanation begins from the all-entering spheres: “There are ascetics and brāhmaṇas who say, ‘The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek.’” Ascetics and brāhmaṇas take the concentration of the all-entering sphere of earth as the unsurpassed and this as the fruit they seek. Kātyāyana does not reject their concentration; he shows what they have not seen: “If ascetics and brāhmaṇas, in the attainment of the all-entering sphere of earth, pure and bright-white, see its origin, see its danger, see its cessation, see the path to its cessation, then because they see its origin, see its danger, see its cessation, see the path to its cessation, the real meaning comes to abide in the mind, quiescent and undisturbed.” Water, fire, wind, blue, yellow, red, white, space, consciousness—the ten all-entering spheres all follow the same sentence. The all-entering spheres are concentration; seeing the origin, seeing the danger, seeing the cessation, seeing the path to cessation is wisdom. Concentration without seeing takes concentration as the fruit; concentration that can see, and then “the real meaning abides in the mind.” The first line of the verse Kātyāyana explains as seeing these four things above and beyond concentration; he closes with “seeing well, entering well,” and recites the verse again. “I understand that the World-Honored One spoke this verse with this meaning”—when a disciple explains a verse he does not bring out his own meaning but the meaning of the World-Honored One. The laywoman praises him, “the venerable one has spoken the real meaning,” invites him to eat and listens to the Dharma, and Kātyāyana “instructs, teaches, illumines, and gladdens” her.
VIII. The Six Recollections, the Places of Escape from Suffering (Discourse 550)
In 550 Kātyāyana speaks to the bhikṣus, and what he speaks he marks as spoken by the World-Honored One: “The Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, from what he knows and sees, teaches six dharmas as places of escape from suffering that rise to the superior place, teaches the one-vehicle path that purifies beings, leaves behind all affliction and suffering, extinguishes all sorrow and lamentation, and attains the Dharma of suchness.” The six dharmas are the six recollections: recollection of the Tathāgata, of the right Dharma, of the dharma of the Saṅgha, of the merit of the precepts, of the dharma of giving, of the merit of the gods. The six sections share one form: when the noble disciple recollects this one thing, “thoughts of desire, ill will, and harming do not arise,” “thus the noble disciple leaves the mind of defiled attachment”; “what is the mind of defiled attachment? It is the five strands of sense pleasure”; “with regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path,” cultivates this one recollection, “heading rightly toward nirvāṇa”; this is called the first to the sixth of what the World-Honored One teaches as “a place of escape from suffering that rises to the superior place, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.” Each of the six recollections has the object it recollects: recollection of the Tathāgata is the ten epithets; recollection of the Dharma is “the Dharma and discipline here and now, leaving behind all fever, not subject to time, penetrating, right here and now, realized for oneself”; recollection of the Saṅgha is the four pairs, the eight persons, who are a field of merit because they are “accomplished in precepts, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation,” and so “the unsurpassed field of merit for the world”; recollection of the precepts is “precepts unbroken, uncut, unmixed, undeparted-from, not stolen, well perfected, praiseworthy, of pure conduct and not disdained”; recollection of giving is “giving with a liberated mind, constant giving, giving in relinquishment, giving with delight, complete giving, equal giving”; recollection of the gods is the six heavens, “with pure faith, at the end of this life born among those gods,” and the same recollection turned upon oneself: “I too, with faith, precepts, giving, learning, and wisdom, at the end of this life shall be born among those gods”—what is recollected is the faith, precepts, giving, learning, and wisdom of the gods, and what is accomplished is one’s own. The six objects of recollection differ; what is left behind is one: the mind of defiled attachment. The mind of defiled attachment is not some other dharma; it is the five strands of sense pleasure. When one recollects the Buddha, the Dharma, the Saṅgha, the precepts, giving, and the gods, the mind is not in the five sense pleasures, and this is called leaving. The place of escape from suffering is not some other place; it is the place where the mind has left defiled attachment. The one-vehicle path is not some other path; it is that each of the six recollections can head straight toward nirvāṇa.
IX. The Flow and Blocking Its Source (Discourse 551)
In 551 the elder of Hali village cites the verse with which the World-Honored One answered Mojianti in the Chapter on Meaning: “Cutting off all the flows, and also blocking their source; close association with the village the sage does not praise. Emptied of the five sense pleasures, never again to be filled; disputes and quarrels of the world he finally does no more,” and asks its meaning. Kātyāyana explains it phrase by phrase, under eight headings. The flow: “the flow of the eye is this: greed arises in eye-consciousness, and depending on the eye element desire flows out; therefore it is called the flow,” and the six faculties are alike. Not flowing: “eye-consciousness and the forms cognized by eye-consciousness give rise, depending on them, to craving and delight; when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing.” The source of the flow: “conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; conditioned by contact feeling arises, pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; depending on this, the flow of defiled attachment,” feeling gives rise to craving and delight, “this is called the source of the flow.” Blocking the source: “clinging to the eye element, the fetter that binds and attaches to the mind-dharmas and their objects—when this is exhausted, free of desire, ceased, stilled, and gone, this is called blocking the source of the flow.” Praising one another in close association: “those at home and those gone forth closely associate with one another, sharing joy, sharing sorrow, sharing happiness, sharing suffering, and in all they do acting together”; not praising is the reverse. Not emptied of desire: “the five strands of sense pleasure: forms cognized by the eye, loved, delighted in, longed for, nourished, with craving and desire deeply attached,” “with regard to these five sense pleasures one is not free from greed, not free from craving, not free from longing, not free from thirst”; emptied of desire: “with regard to these five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from thirst.” All eight headings are explained with the six faculties as their body: the flow is greed arising in faculty and consciousness, the source is contact and feeling giving rise to craving, the blocking is the exhaustion of the fetter that binds and attaches. “To speak of the fetter that binds and attaches to a self—this is called the mind-dharmas filling again.” Where there is binding to a self, the mind-dharmas fill again; the arhat “has cut off its root, like a palmyra tree cut off at the crown, never to arise again in future,” and so “how could he again dispute with others?” The last two lines of the verse, “disputes and quarrels of the world he finally does no more,” Kātyāyana recites the second time as “no longer with the world does he exchange words in dispute”—the words differ, the meaning is one. This discourse answers to 546: there, dispute arises from binding; here, there is no dispute because the binding is exhausted. The explanation of the verse closes with “this is the analysis of the meaning of the verse spoken by the Tathāgata”—the one who analyzes is a disciple; what is analyzed is the Tathāgata’s verse.
X. The Ultimate End (Discourses 552 and 553)
Both discourses cite the same phrase that the World-Honored One spoke to Śakra, lord of the gods, in the stone cave on Mount Jiege: “Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving, the mind rightly and well liberated, he has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity,” and ask, “How, in this Dharma and discipline, does one reach the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity?” In 552 Kātyāyana answers with the delight of faculty and consciousness: “The eye, eye-consciousness, and the forms cognized by eye-consciousness give rise, depending on one another, to delight; when this is exhausted, free of desire, ceased, stilled, and gone, in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity.” For the other five faculties the text drops “free of desire” and “the ultimate end”: “The ear, nose, tongue, body, mind, mind-consciousness, and the dharmas cognized by mind-consciousness give rise, depending on one another, to delight; when this is exhausted, ceased, stilled, and gone, the bhikṣu in this Dharma and discipline has reached ultimate stainlessness, ultimate pure conduct, final purity”—left uneven, as the text has it. In 553 he answers with the binding of clinging to the elements: “If a bhikṣu clings to the eye element, with the fetter that binds and attaches to the mind-dharmas and their objects—when this is exhausted, free of desire, stilled, and gone, in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, ultimate purity.” One phrase, two explanations: one by the exhaustion of delight, one by the exhaustion of the fetter—corresponding exactly to the two headings of 551, not flowing (delight exhausted) and blocking the source (the fetter exhausted). What the World-Honored One spoke to Śakra, the four ultimates, are the names of the fruit; what Kātyāyana explains to the elder is the deed by which the fruit is reached. The unsurpassed liberation through the exhaustion of craving—what is exhausted lies in the delight of the six faculties and the clinging to the six elements, and nowhere else.
XI. The Four Unbreakable Purities Increase the Six Recollections (Discourses 554 and 555)
In 554 the elder and village chief of Hali is sick; Kātyāyana comes to ask after him, sees the elder about to rise, and first stops him: “Elder, do not rise! There is another seat; I can sit on it myself.” The elder says of himself, “my sickness is hard to endure; the pains of my body grow worse and do not lessen,” and at once speaks the three similes, “as told in the discourse of the bhikṣu Chama before”—the same sentence and the same similes as Aniruddha’s sickness in 540. Kātyāyana’s teaching is first the four unbreakable purities: “Therefore you should cultivate unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts; thus you should train.” The elder answers, “The four unbreakable purities the Buddha taught I have all accomplished.” So he goes further: “You should, depending on these four unbreakable purities, cultivate the six recollections,” and teaches each recollection in turn—the section on giving speaks of giving while at home: “though dwelling at home, giving with a liberated mind, constant giving, giving with delight, complete giving, equal giving,” five kinds of giving without “giving in relinquishment,” unlike the six of 550, each recorded as the text has it—ending, “Thus, awakening in dependence on the four unbreakable purities, increase the six foundations of recollection.” The elder answers, “The World-Honored One taught that in dependence on the four unbreakable purities one increases the six foundations of recollection; I have accomplished them all, and I shall cultivate recollection of the Buddha’s merit, recollection of the Dharma, of the Saṅgha, of the precepts, of giving, and of the gods.” Kātyāyana at once declares it: “Good, elder! You are able to declare for yourself that you have attained non-returning.” The six recollections of 550 were taught to the bhikṣus; the six recollections here are taught to a sick elder. To the bhikṣus they are taught as places of escape from suffering; to the elder, as what is increased in dependence on the four unbreakable purities. The four unbreakable purities are what one depends on; the six recollections are what is increased; to have accomplished the four unbreakable purities and be able to declare for oneself that one cultivates the six recollections is the self-declaration of a non-returner. In the midst of sickness, Aniruddha dwells in the four foundations of mindfulness and endures; the elder depends on the four unbreakable purities and increases the six recollections—a sick disciple and a sick layman dwell in different things, and both have a dwelling. Discourse 555 is the compilers’ abbreviated discourse: the elder Tuoshi of Bacheng is sick, Kātyāyana goes to him, “as told at length in the discourse of the elder of Hali.”
XII. The Signless Samādhi of the Mind; the Fruit of Knowledge (Discourses 556 to 558)
Three discourses, one question: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—of this signless samādhi of the mind, what fruit, what merit does the World-Honored One teach?” In 556 many bhikṣuṇīs first ask the Buddha, and the Buddha answers, “this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge”; they then go and ask Ānanda, and Ānanda answers, “the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” The bhikṣuṇīs praise him, “the teacher and the disciple have the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase,” and explain their wonder themselves: “the World-Honored One has already taught us with the same phrase, the same flavor, the same meaning, no different from what the venerable Ānanda has said.” In 557 the bhikṣuṇī Shezhiluo asks Ānanda at Kauśāmbī; Ānanda answers the same; the bhikṣuṇī likewise praises the same phrase, the same flavor, the same meaning, and relates how the many bhikṣuṇīs once asked the Buddha at the city of Suoqi; and the bhikṣuṇī Jialuoba does likewise. In 558 a certain bhikṣu who has attained the signless samādhi of the mind wishes to ask Ānanda and reckons to himself: if Ānanda asks, “Bhikṣu! Have you attained this signless samādhi of the mind?” and he answers that he has not, that would be “asking truly and answering otherwise”; so “I shall follow the venerable Ānanda, and if perchance someone else asks about this matter, I shall thereby get to hear it.” He follows him six years; no one asks; then he himself asks Ānanda. Ānanda duly asks, “Bhikṣu! Have you attained this samādhi?”; the bhikṣu “remains silent,” and only then does Ānanda answer.
The signless samādhi of the mind “neither surges nor sinks, liberated and then abiding, abiding and then liberated,” and its fruit is knowledge. Neither surging nor sinking is the mark of the concentration; the fruit of knowledge is where the concentration returns: concentration does not take concentration as its fruit but knowledge—the same meaning as in 549, where above the attainment of the all-entering spheres there is still the seeing of the origin and the danger. The weight of the three discourses lies not in the explanation of the samādhi but in the sameness of phrase between teacher and disciple: the Buddha answers with two names in five characters, and Ānanda answers with the same two names in five characters, neither more nor less. The bhikṣuṇīs call this “the first meaning of the phrase”; the certain bhikṣu, unwilling to ask truly and answer otherwise, would rather follow six years in order to hear—so much does he value the truth of this phrase. The fascicle of what is spoken by the disciples closes with these three discourses: what is spoken by the disciples has the same phrase, the same flavor, the same meaning as what is spoken by the Buddha, and this is why what is spoken by the disciples can be spoken at all.
XIII. How to Read the Fascicle
This fascicle may be read in three ways. One reading asks what dharma each of the three venerables teaches. Aniruddha’s nine discourses teach the four foundations of mindfulness: accomplishing divine power, making endurance possible, cultivated by those in training and those beyond training alike, the reason for going forth, inclining through the long night toward nirvāṇa. Kātyāyana’s ten discourses teach freedom from binding: dispute arises from binding, old and young are a matter of freedom from the five sense pleasures, the four castes depend on action, above the all-entering spheres the four things are seen, the six recollections leave the mind of defiled attachment, the flow and its source and their blocking, the ultimate end lies in the exhaustion of delight and of the fetter, the four unbreakable purities increase the six recollections. Ānanda’s three discourses teach one phrase: the fruit of knowledge, the merit of knowledge. Each of the three has his own door, and every door faces nirvāṇa.
A second reading asks how the disciples speak. Aniruddha says of himself, “I have cultivated and much cultivated the four foundations of mindfulness,” taking his own cultivation as witness; Kātyāyana, explaining verses and phrases, says each time, “I understand that the World-Honored One spoke this verse with this meaning,” taking the teacher’s meaning as his ground; to the king he says, “Now I shall question you; answer me as I ask,” letting him answer himself; Ānanda, answering on the signless samādhi of the mind, only relates “the World-Honored One says it is the fruit of knowledge, the merit of knowledge,” changing not one word. Witnessing for oneself, relying on the teacher, letting a person know for himself, relating without alteration—all four are the manner of what is spoken by the disciples.
A third reading is to read the same phrase, the same flavor, the same meaning. Fascicle 18 gathered forty questions under “there is a path, there is a way”; this fascicle gathers twenty-two discourses under “the same phrase, the same flavor, the same meaning.” What Kātyāyana explains is the World-Honored One’s verse, the World-Honored One’s phrase, the six recollections the World-Honored One taught; what Ānanda answers is the World-Honored One’s answer; what Aniruddha cultivates is the four foundations of mindfulness the World-Honored One taught. What is spoken by the disciples does not set up another teaching; it is the same phrase spoken from a disciple’s mouth. The certain bhikṣu will not seek an answer by a question that is not true; the bhikṣuṇīs find it wonderful that teacher and disciple have the same phrase: the worth of what is spoken by the disciples lies in its sameness.
Carrying Forward — The Compendium of Topics on Who Speaks
This fascicle has no recitation title; it continues what Fascicle 18 marks at its head as “the Recitation Spoken by the Disciples, Part Four.” The Topics of the Sūtras in the Compendium of Topics has no item-by-item gloss on this part. What it relies on is only the treatise’s own statement: the Compendium of Topics says that the Saṃyukta Āgama “proclaims the connected discourses spoken by the Tathāgata and by the disciples,” and says that all the connected discourses are summed up under three aspects, “first, the one who speaks; second, what is spoken; third, for whom it is spoken,” and that “the Tathāgata, or the Tathāgata’s disciples, are the ones who speak. As with what is spoken by the disciples, so with the portion spoken by the Buddha.” The sūtra names the recitation “spoken by the disciples”; the treatise gathers it under “the one who speaks.” What divides what is spoken by the disciples from what is spoken by the Buddha is the person who speaks, not the Dharma that is spoken. In the twenty-two discourses of this fascicle the ones who speak are the venerable Aniruddha, the venerable Mahākātyāyana, and the venerable Ānanda; only the first half of 556 is spoken by the World-Honored One himself, and his phrase does not differ from Ānanda’s. Since the Compendium of Topics has no item-by-item gloss, the exposition of this fascicle does not cite the treatise’s headings; it takes only this statement as the anchor on which it relies.
考據Apparatus
全段定位 本單元即《雜阿含經》卷第二十全卷：自卷首「雜阿含經卷第二十」〔T02 0139c13〕至卷末「雜阿含經卷第二十」〔T02 0146b19〕，收經二十二部（底本題號五三七至五五八；其中經五五五以「如訶梨長者經廣說」〔T02 0145c17〕略說，無結語）。本卷屬弟子所說，為弟子所說第三卷；本卷無誦題行，篇名所據之誦題在卷第十八卷首：「弟子所說誦第四品」〔T02 0126a06〕。二十二經之主說者為佛弟子：尊者阿那律九經（五三七至五四五），尊者摩訶迦旃延十經（五四六至五五五），尊者阿難三經（五五六至五五八）；世尊直接說法唯經五五六前半一段。攝事分無逐目釋：瑜伽師地論攝事分總標雜阿笈摩相應之能說者，「若如來、若如來弟子，是能說」〔T30n1579 0772c18〕，本篇之所依唯此論自標之一語（見目三）。雜阿含無逐文古疏。
一、科判定位
卷第二十之位——底本卷首：
- 「雜阿含經卷第二十」〔T02 0139c13〕
- 「宋天竺三藏求那跋陀羅譯」〔T02 0139c15〕
本卷無誦題行；本卷屬弟子所說，為弟子所說第三卷。弟子所說自卷第十八起，篇名依卷第十八卷首自標之誦題「弟子所說誦第四品」〔T02 0126a06〕。卷末尾題「雜阿含經卷第二十」〔T02 0146b19〕。
住處（皆底本逐字）
- 舍衛國祇樹給孤獨園——十九經（五三七至五五五）：「如是我聞：一時，佛住舍衛國祇樹給孤獨園」〔T02 0139c16〕起，經五三八〔T02 0140a07〕、五三九〔T02 0140a26〕、五四〇〔T02 0140b26〕、五四一〔T02 0140c13〕、五四二〔T02 0140c25〕、五四三〔T02 0141a15〕、五四四〔T02 0141b01〕、五四五〔T02 0141b14〕、五四六〔T02 0141b22〕、五四七〔T02 0141c16〕、五四八〔T02 0142a18〕、五四九〔T02 0143a02〕、五五〇〔T02 0143b18〕、五五一〔T02 0144a28〕、五五二〔T02 0144c20〕、五五三〔T02 0145a08〕、五五四〔T02 0145a24〕、五五五〔T02 0145c12〕皆同。
- 尊者之所住（皆底本逐字）：
- 經五三七：「尊者大目犍連、尊者阿那律住舍衛國手成浴池側」〔T02 0139c17〕。
- 經五三八：「尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國」〔T02 0140a08〕。
- 經五三九：「尊者阿那律住舍衛國手成浴池側」〔T02 0140a28〕。
- 經五四〇：「尊者阿那律在舍衛國松林精舍」〔T02 0140b27〕；經五四一〔T02 0140c14〕、五四二〔T02 0140c26〕同；經五四三作「尊者阿那律在舍衛國松林精舍住」〔T02 0141a16〕；經五四四同經五四〇〔T02 0141b02〕；經五四五作「尊者阿那律在舍衛國住松林精舍」〔T02 0141b15〕。
- 經五四六：「尊者摩訶迦旃延在跋蘭那聚落烏泥池側」〔T02 0141b23〕。
- 經五四七：「尊者摩訶迦旃延在婆羅那烏泥池側」〔T02 0141c17〕。
- 經五四八：「尊者摩訶迦旃延在稠林中住」〔T02 0142a19〕。
- 經五四九：「尊者摩訶迦旃延住阿槃提國拘羅羅咤精舍」〔T02 0143a03〕。
- 經五五〇：「尊者摩訶迦旃延在舍衛國祇樹給孤獨園」〔T02 0143b19〕。
- 經五五一：「尊者摩訶迦旃延住釋氏訶梨聚落精舍」〔T02 0144a29〕；經五五二同〔T02 0144c21〕。
- 經五五三：「尊者摩訶迦旃延在釋氏訶梨聚落」〔T02 0145a09〕；經五五四作「尊者摩訶迦旃延住釋氏訶梨聚落」〔T02 0145a25〕；經五五五作「尊者摩訶迦旃延於釋氏訶梨聚落住」〔T02 0145c13〕。
- 娑祇城安禪林——經五五六：「如是我聞：一時，佛住娑祇城安禪林中」〔T02 0145c18〕。
- 拘睒彌國瞿師羅園——經五五七：「如是我聞：一時，佛住拘睒彌國瞿師羅園」〔T02 0146a13〕。
- 俱睒彌國瞿師羅園——經五五八：「如是我聞：一時，佛住俱睒彌國瞿師羅園」〔T02 0146b01〕；「拘」「俱」二形照字（見目九）。
- 「佛住」凡二十二見，「如是我聞」凡二十二見。
二十二經之型與所問所說
| 經 | 錨 | 型 | 所問・所說（逐字） |
|---|---|---|---|
| 537 | 0139c16 | 舍利弗問·阿那律答·譬 | 「有大德神力，於何功德修習多修習而能至此？」〔T02 0139c21〕；「於四念處修習多修習，成此大德神力」〔T02 0139c22〕；「於小千世界少作方便，能遍觀察」〔T02 0140a01〕 |
| 538 | 0140a07 | 大目犍連問·阿那律答·譬 | 「於何功德修習多修習，成此大德神力？」〔T02 0140a12〕；「於千須彌山以少方便悉能觀察」〔T02 0140a19〕；「以少方便見千須彌山」〔T02 0140a22〕 |
| 539 | 0140a26 | 阿難問·阿那律答·譬 | 「於何功德修習多修習，成就如是大德大力大神通？」〔T02 0140b02〕；「以淨天眼過天、人眼，見諸眾生」〔T02 0140b10〕；「隨業受生，皆如實見」〔T02 0140b12〕 |
| 540 | 0140b26 | 眾多比丘問病·阿那律答·略 | 「所患增損可安忍不？」〔T02 0140c01〕；「即說三種譬，如上叉摩經說」〔T02 0140c03〕；「住四念處，我於所起身諸苦痛能自安忍，正念正知」〔T02 0140c07〕 |
| 541 | 0140c13 | 眾多比丘問·阿那律答 | 「安隱樂住不？」〔T02 0140c16〕；「住四念處，身諸苦痛漸得安隱」〔T02 0140c19〕 |
| 542 | 0140c25 | 眾多比丘問·阿那律答 | 「若比丘在於學地，上求安隱涅槃住」〔T02 0140c28〕；「當住四念處」〔T02 0141a08〕 |
| 543 | 0141a15 | 眾多比丘問·阿那律答 | 「亦修四念處耶？」〔T02 0141a21〕；「彼亦修四念處也」〔T02 0141a23〕；「不得者得，不證者證，為現法樂住故」〔T02 0141a24〕 |
| 544 | 0141b01 | 外道出家問·阿那律答 | 「尊者何故於沙門瞿曇法中出家？」〔T02 0141b04〕；「為修習故」〔T02 0141b06〕；「謂修諸根、修諸力、修諸覺分、修諸念處」〔T02 0141b06〕 |
| 545 | 0141b14 | 阿那律語諸比丘·譬 | 「譬如大樹，生而順下，隨浚隨輸」〔T02 0141b16〕；「順趣浚輸，向於涅槃」〔T02 0141b20〕 |
| 546 | 0141b22 | 梵志問·迦旃延答·讚 | 「何因何緣王、王共諍」〔T02 0141b26〕；「貪欲繫著因緣故」〔T02 0141b28〕；「以見欲繫著故，出家、出家而復共諍」〔T02 0141c02〕；「南無南無佛世尊」〔T02 0141c12〕 |
| 547 | 0141c16 | 梵志難·迦旃延答 | 「何故見老宿士不共語問訊，恭敬命坐？」〔T02 0141c21〕；「而彼成就耆年法者，為宿士數」〔T02 0142a01〕；「如尊者所說義，我自省察，雖老則少」〔T02 0142a13〕 |
| 548 | 0142a18 | 摩偷羅王問·迦旃延反問·王答 | 「此是世間言說耳」〔T02 0142a26〕；「業真實者，是依業者」〔T02 0142b02〕；「今當問汝，隨問答我」〔T02 0142b04〕；「皆是業真實、依於業」〔T02 0142c27〕 |
| 549 | 0143a02 | 優婆夷問·迦旃延答·偈 | 「世尊此偈，其義云何？」〔T02 0143a16〕；「地一切入處正受，此則無上，為求此果」〔T02 0143a18〕；「是則實義存於心，寂滅而不亂，善見、善入」〔T02 0143a29〕 |
| 550 | 0143b18 | 迦旃延語諸比丘 | 「說六法出苦處昇於勝處，說一乘道淨諸眾生」〔T02 0143b21〕；「修習念佛，正向涅槃」〔T02 0143c01〕；「說第六出苦處昇於勝處」〔T02 0144a24〕 |
| 551 | 0144a28 | 長者問·迦旃延答·偈 | 「此偈有何義？」〔T02 0144b08〕；「是名流源」〔T02 0144b22〕；「說我繫著使，是名心法還復滿」〔T02 0144c08〕；「是名如來所說偈義分別也」〔T02 0144c17〕 |
| 552 | 0144c20 | 聚落主長者問·迦旃延答 | 「憍尸迦！若沙門、婆羅門無上愛盡解脫」〔T02 0144c25〕；「謂眼、眼識、眼識所識色相依生喜」〔T02 0144c29〕 |
| 553 | 0145a08 | 聚落主長者問·迦旃延答 | 「若比丘眼界取，心法境界繫著使」〔T02 0145a17〕；「若盡、離、滅、息、沒」〔T02 0145a20〕 |
| 554 | 0145a24 | 迦旃延問病·教·長者答 | 「即說三種譬，如前叉摩比丘經說」〔T02 0145b06〕；「汝當依此四不壞淨修習六念」〔T02 0145b12〕；「善哉！長者！能自記說，得阿那含」〔T02 0145c05〕 |
| 555 | 0145c12 | 略說 | 「時，有八城長者名曰陀施，身遭病苦」〔T02 0145c14〕；「如訶梨長者經廣說」〔T02 0145c17〕 |
| 556 | 0145c18 | 比丘尼問佛·佛答；比丘尼問阿難·阿難答·讚 | 「世尊說是何果、何功德？」〔T02 0145c24〕；「此無相心三昧智果、智功德」〔T02 0145c26〕；「大師及弟子同句、同味、同義，所謂第一句義」〔T02 0146a06〕 |
| 557 | 0146a13 | 比丘尼問·阿難答·讚·附句 | 「世尊說是智果、智功德」〔T02 0146a20〕；「昔於一時，佛在娑祇城安禪林中」〔T02 0146a22〕；「如闍知羅比丘尼，迦羅跋比丘尼亦爾」〔T02 0146a29〕 |
| 558 | 0146b01 | 比丘自念·自問·阿難反問·默然·阿難答 | 「實問異答」〔T02 0146b08〕；「經六年中，無有餘人問此義者」〔T02 0146b10〕；「比丘！汝得此三昧？」〔T02 0146b14〕；「彼比丘默然住」〔T02 0146b15〕 |
經之相從
- 經五三七至五三九：阿那律答四念處與神力。三經同問「於何功德修習多修習」，答者皆尊者阿那律，問者依次為尊者舍利弗、尊者大目犍連、尊者阿難；答以四念處，各附一喻：樓觀上觀下平地（經五三七）、登高山頂觀千多羅樹林（經五三八）、住四衢道見人民來去坐臥（經五三九）。三經四念處之定句字句互異：經五三七「內身身觀念處，精勤方便，正念正知，調伏世間貪憂」〔T02 0139c24〕；經五三八「內身身觀繫心住，精勤方便，正念正知，除世間貪憂」〔T02 0140a14〕；經五三九「內身身觀念處繫心住，精勤方便，正念正知，除世間貪憂」〔T02 0140b05〕。照底本各存。
- 經五四〇至五四一：阿那律病與四念處。病中「身諸苦痛能自安忍」（經五四〇），病差未久「身諸苦痛漸得安隱」（經五四一）；二經同住松林精舍，同答「住四念處」。
- 經五四二至五四三：學地與無學皆修四念處。學地比丘「當住四念處」（經五四二）；阿羅漢「彼亦修四念處也」（經五四三）。
- 經五四四：外道出家問出家之由，答「為修習故」。
- 經五四五：大樹順下之喻，修四念處者順趣遠離、出要、涅槃。
- 經五四六至五四七：迦旃延答梵志。諍之因緣（經五四六）；宿士與年少之法（經五四七）。
- 經五四八：迦旃延答摩偷羅王，四姓平等，世間言說而有差別，業真實。
- 經五四九、五五一：迦旃延釋世尊之偈。僧耆多童女所問偈（經五四九）；義品摩揵提所問偈（經五五一）。二經皆先由在家者誦偈請問，迦旃延釋後，再舉世尊之偈作結。
- 經五五〇：迦旃延語諸比丘，轉述佛世尊所知所見之六法出苦處（念佛、念法、念僧、念戒、念施、念天）。
- 經五五二至五五三：迦旃延釋界隔山天帝釋石窟之句。二經問句同出，答句異：經五五二依「眼、眼識、眼識所識色相依生喜」，經五五三依「眼界取，心法境界繫著使」。
- 經五五四至五五五：迦旃延教病長者。訶梨聚落主長者病，教四不壞淨、依之修習六念（經五五四）；八城長者陀施病，略說「如訶梨長者經廣說」（經五五五）。
- 經五五六至五五八：無相心三昧之智果、智功德。比丘尼先問佛、後問阿難（經五五六）；闍知羅比丘尼問阿難（經五五七，末附迦羅跋比丘尼）；一比丘隨阿難六年後自問（經五五八）。
說者
- 主說者為佛弟子：尊者阿那律九經（五三七至五四五）；尊者摩訶迦旃延十經（五四六至五五五）；尊者阿難三經（五五六至五五八）。世尊直接說法唯經五五六前半：「佛告諸比丘尼」〔T02 0145c24〕；同經後半比丘尼往問阿難，阿難答，故經五五六之說者為混。
- 阿那律九經之問者：經五三七尊者舍利弗、經五三八尊者大目犍連、經五三九尊者阿難；經五四〇至五四三眾多比丘；經五四四眾多外道出家；經五四五無問者，阿那律「語諸比丘」〔T02 0141b16〕。
- 摩訶迦旃延十經之問者：經五四六執澡灌杖梵志、經五四七執杖梵志（答者為摩訶迦旃延：「尊者摩訶迦旃延亦在眾中坐」〔T02 0141c22〕，下接迦旃延語梵志）、經五四八摩偷羅國王、經五四九迦梨迦優婆夷、經五五一訶梨聚落長者、經五五二至五五四訶梨聚落主長者（經五五三作「聚落主長者」〔T02 0145a10〕，無「訶梨」二字）；經五五〇無問者，迦旃延「語諸比丘」〔T02 0143b20〕；經五五五略說。
- 經五四六：梵志向佛所住處合掌讚歎，底本以引號引之：「南無南無佛世尊、如來、應供、等正覺」〔T02 0141c12〕，非內層。
- 經五四八：王先問，迦旃延答以「此是世間言說耳」〔T02 0142a26〕；王請重說，迦旃延「今當問汝，隨問答我」〔T02 0142b04〕，反問於王。問答九組：
- 婆羅門為王，召四種人：問「大王！汝為婆羅門王」〔T02 0142b05〕；答「如意」〔T02 0142b08〕。
- 剎利、居士、長者為王：問「大王！剎利為王、居士為王、長者為王」〔T02 0142b09〕；答「如意」〔T02 0142b12〕。
- 四姓平等：問「大王！如是四姓悉皆平等，有何差別？」〔T02 0142b12〕；答「實爾，尊者！四姓皆等」〔T02 0142b15〕；迦旃延承之：「是故，大王！當知四姓，世間言說為差別耳」〔T02 0142b16〕。
- 婆羅門偷盜：問「此國土中有婆羅門，有偷盜者，當如之何？」〔T02 0142b18〕；答「然婆羅門，則名為賊」〔T02 0142b22〕。
- 剎利、居士、長者偷盜：問「若剎利、居士、長者中有偷盜者，當復如何？」〔T02 0142b22〕；答「亦鞭、亦縛，亦驅出國」〔T02 0142b24〕。
- 豈非平等：問「豈非四姓悉平等耶？」〔T02 0142b26〕；答「如是義者，實無種種勝如差別」〔T02 0142b27〕；迦旃延承之：「當依業真實、業依耶？」〔T02 0142c03〕。
- 十不善業跡：問「作十不善業跡已，為生惡趣耶？善趣耶？」〔T02 0142c05〕；答「婆羅門作十不善業跡，當墮惡趣」〔T02 0142c08〕。
- 十善業跡：問「若婆羅門行十善業跡，離殺生，乃至正見，當生何所？」〔T02 0142c10〕；答「若婆羅門行十善業跡者，當生善趣」〔T02 0142c13〕。
- 平等不：問「如是四姓，為平等不？」〔T02 0142c15〕；答「如是義者，則為平等」〔T02 0142c17〕。
- 九組之後，迦旃延合說：「是故，大王當知，四姓悉平等耳」〔T02 0142c18〕；王結之：「皆是業真實、依於業」〔T02 0142c27〕。答者之形有「答言」及「王白尊者摩訶迦旃延」二類，照底本。
- 經五五〇：迦旃延轉述「佛世尊、如來、應、等正覺所知所見」〔T02 0143b20〕；六念之說，皆在此轉述之內。
- 經五五一：答者作「尊者摩訶迦旃延」，又作「尊者迦旃延語長者言」〔T02 0144b13〕；自「云何不讚歎？」〔T02 0144b29〕以下三問三答，底本不標問者答者，照底本。經五五三亦作「尊者迦旃延語長者言」〔T02 0145a16〕。
- 經五五六、五五七：比丘尼之讚歎，以「奇哉！尊者阿難！」起〔T02 0146a05〕〔T02 0146a21〕。
- 經五五八：比丘之自念，底本多層引號：「我若詣尊者阿難所，問尊者阿難」〔T02 0146b04〕起，內含其所擬之問與阿難所擬之反問；「實問異答」〔T02 0146b08〕為比丘自念之語。
偈
- 經五四九偈一：導句「如世尊說僧耆多童女所問偈」〔T02 0143a09〕跨行；偈 0143a11–a15，五行十句；說者迦梨迦優婆夷，引世尊之偈。
- 經五四九偈二：導句「是故世尊答僧耆多童女所問偈」〔T02 0143b01〕跨行；偈 0143b03–b07，五行十句，與偈一同文；說者尊者摩訶迦旃延，引世尊之偈。
- 經五五一偈三：導句「如世尊義品答摩揵提所問偈」〔T02 0144b03〕；偈 0144b04–b07，四行八句；說者訶梨聚落長者，引世尊之偈。
- 經五五一偈四：導句「是故世尊說義品答摩犍提所問偈」〔T02 0144c11〕跨行；偈 0144c13–c16，四行八句；說者尊者摩訶迦旃延，引世尊之偈；與偈三異字，見目七。
- 偈後續問：「尊者摩訶迦旃延！世尊此偈，其義云何？」〔T02 0143a16〕；「尊者摩訶迦旃延！此偈有何義？」〔T02 0144b08〕。
- 凡四首。本卷無攝頌。
略文
| 經 | 類 | 略文（逐字） | 錨 | 所指 |
|---|---|---|---|---|
| 540 | 如上說 | 「即說三種譬，如上叉摩經說」 | 〔T02 0140c03〕 | 經文未明指；叉摩經不在本卷，三譬之文本卷不出 |
| 554 | 如前說 | 「即說三種譬，如前叉摩比丘經說」 | 〔T02 0145b06〕 | 同經五四〇之略；三譬之文本卷不出 |
| 555 | 廣說 | 「如訶梨長者經廣說」 | 〔T02 0145c17〕 | 經文未明指其號；本卷訶梨聚落主長者病而迦旃延往教者為經五五四 |
| 557 | 亦爾 | 「如闍知羅比丘尼，迦羅跋比丘尼亦爾」 | 〔T02 0146a29〕 | 本經闍知羅比丘尼之問答 |
| 540 | 乃至 | 「謂內身身觀念處，乃至受、心、法觀念處」 | 〔T02 0140c09〕 | 四念處；本卷全列見經五三七〔T02 0139c24〕 |
| 541 | 乃至 | 「謂內身身觀念處，乃至法法觀念處」 | 〔T02 0140c20〕 | 同上 |
| 542 | 乃至 | 「謂內身身觀念處，乃至法法觀念處」 | 〔T02 0141a09〕 | 同上 |
| 543 | 乃至 | 「乃至現法安樂住」 | 〔T02 0141a27〕 | 本經「為現法樂住故」〔T02 0141a25〕 |
| 544 | 乃至 | 「若比丘內身身觀念處，乃至法法觀念處」 | 〔T02 0141b10〕 | 四念處 |
| 548 | 乃至 | 「乃至依業，真實無差別也」 | 〔T02 0142b17〕 | 本經「業真實者，是依業者」〔T02 0142b02〕 |
| 548 | 乃至 | 「離殺生，乃至正見」 | 〔T02 0142c10〕 | 本經十不善業跡之列〔T02 0142c04〕之反 |
| 549 | 乃至 | 「乃至於識處一切入處正受」 | 〔T02 0143a27〕 | 本經十種一切入處之列〔T02 0143a23〕 |
「乃至」凡八見，皆入上表。「即說三種譬」二見。
結語
- 「歡喜奉行」凡三見：經五四五「尊者阿那律說此經已，諸比丘聞其所說，歡喜奉行」〔T02 0141b20〕；經五五〇「尊者摩訶迦旃延說此經已，諸比丘聞其所說，歡喜奉行」〔T02 0144a26〕；經五五八「尊者阿難說此法時，異比丘聞其所說，歡喜奉行」〔T02 0146b17〕。
- 經五三七·五三九：「時，二正士共論議已，各從座起而去」〔T02 0140a05〕〔T02 0140b24〕；經五三八：「時二正士共論議已，各從座起而去」〔T02 0140a24〕（「時」後無逗，照底本）。
- 經五四〇、五四一、五四三：「時，諸正士共論議已，歡喜隨喜，各從座起而去」〔T02 0140c11〕〔T02 0140c22〕〔T02 0141a28〕。
- 經五四二：「時，諸比丘共聞尊者阿那律所說，歡喜隨喜，各從座起而去」〔T02 0141a13〕。
- 經五四四：「時，眾多外道出家聞尊者阿那律所說，歡喜隨喜，各從座起而去」〔T02 0141b11〕。
- 經五四六：「歡喜隨喜，從座起去」〔T02 0141c15〕；經五四七：「歡喜隨喜，還其本處」〔T02 0142a17〕。
- 經五四八、五五一、五五二、五五三、五五六（二處）、五五七：「歡喜隨喜，作禮而去」，如經五四八〔T02 0142c28〕、經五五六〔T02 0145c27〕〔T02 0146a12〕。
- 經五四九：「示、教、照、喜；示、教、照、喜已，從座起而去」〔T02 0143b16〕；經五五四：「示、教、照、喜；示、教、照、喜已，從座起去」〔T02 0145c10〕。
- 經五五五無結語。
- 見數：「歡喜隨喜」十四；「作禮而去」七；「各從座起而去」八；「從座起而去」九（含經五四九）；「從座起去」二（經五四六、五五四）；「還其本處」一。
攝事分——攝事分無逐目釋。
二、異譯對勘
本卷二十二經，大正校注不錄別譯（校注中『別譯』『No. 100』二詞皆無）；別譯雜阿含經亦無回指本經之注。大正注所出之對讀，唯巴利座標（見目十②）與 cf. 二條，照錄原文，不自建對照。
| 經 | 大正注逐字 | 類 | 錨 |
|---|---|---|---|
| 545 | cf. S. 52. 8. Salaḷāgāra. | cf.（原刊注；今行注同） | 0141b14 |
| 553 | cf. S. 35. 130, Hāliddako. | cf.（原刊注；今行注同） | 0145a08 |
三、經論宗依（眼）
攝事分無逐目釋。
雜阿含為佛及弟子之說，其所依即經自身。攝事分於雜阿笈摩總標三相，其能說一相，正繫本篇：
- 「何等為三？一、是能說，二、是所說，三、是所為說。」〔T30n1579 0772c17〕
- 「若如來、若如來弟子，是能說。」〔T30n1579 0772c18〕
- 「如弟子所說，佛所說分。」〔T30n1579 0772c19〕
論以如來弟子為能說者，舉「弟子所說」為其例；本篇之所依，唯此論自標之一語。論於弟子所說諸經不逐經擇攝，故本卷不立經論對位。
四、本段釋要
本卷無逐文古疏。攝事分無逐目釋。
五、諸家異釋
本卷無古德異釋。雜阿含無逐文古疏，無可分欄。
六、術語（首見名相·釋義唯取攝事分逐字）
承前：舍利弗、阿那律、阿難、迦旃延、二正士、正士、四念處、小千世界、須彌山、多羅樹、天眼、四衢道、松林精舍、安忍、正念正知、學地、安隱涅槃、現法自知作證、捨離重擔、有結、心善解脫、現法樂住、外道出家、沙門瞿曇、覺分、浚輸、出要、繫著、如來應等正覺、明行足、調御丈夫、大師、拘薩羅、食堂、五欲功德、剎利、十不善業跡、一切入處、正受、鮮白、滅道跡、示教照喜、澡嗽、勝處、一乘道、如實法、欲覺、害覺、直道、熱惱、非時、梵行、無上福田、解脫知見、不缺戒、六念、三十三天、他化自在天、三事和合生觸、截多羅樹頭、天帝釋、愛盡解脫、究竟邊際、繫著使、四不壞淨、不壞淨、聖戒成就、自記說、須陀洹、斯陀含、阿那含、無相、智果、同句、優婆夷、異比丘、隨逐、拘睒彌、瞿師羅園、年耆根熟、清淨鮮白。
本卷首見者如下；攝事分於弟子所說無逐目釋，凡本卷新見之名相皆『論未釋』；經自問自答者，錄其答句為『本卷自釋』。
| 名相 | 本卷首見（逐字） | 錨 | 攝事分 |
|---|---|---|---|
| 手成浴池 | 「住舍衛國手成浴池側」 | 〔T02 0139c18〕 | 論未釋 |
| 大德神力 | 「有大德神力，於何功德修習多修習而能至此？」 | 〔T02 0139c21〕 | 論未釋；本卷自釋：「於四念處修習多修習，成此大德神力」〔T02 0139c22〕 |
| 調伏世間貪憂 | 「正念正知，調伏世間貪憂」 | 〔T02 0139c24〕 | 論未釋 |
| 樓觀 | 「如明目士夫於樓觀上」 | 〔T02 0140a02〕 | 論未釋 |
| 繫心住 | 「內身身觀繫心住」 | 〔T02 0140a14〕 | 論未釋 |
| 除世間貪憂 | 「除世間貪憂」 | 〔T02 0140a15〕 | 論未釋 |
| 千須彌山 | 「於千須彌山以少方便悉能觀察」 | 〔T02 0140a19〕 | 論未釋 |
| 千多羅樹林 | 「觀下千多羅樹林」 | 〔T02 0140a21〕 | 論未釋 |
| 大德大力大神通 | 「成就如是大德大力大神通」 | 〔T02 0140b02〕 | 論未釋 |
| 淨天眼 | 「以淨天眼過天、人眼」 | 〔T02 0140b10〕 | 論未釋 |
| 隨業受生 | 「隨業受生，皆如實見」 | 〔T02 0140b12〕 | 論未釋 |
| 三種譬·叉摩經 | 「即說三種譬，如上叉摩經說」 | 〔T02 0140c03〕 | 論未釋；三譬之文本卷不出 |
| 病差 | 「病差未久」 | 〔T02 0140c15〕 | 論未釋 |
| 安隱樂住 | 「安隱樂住不？」 | 〔T02 0140c16〕 | 論未釋 |
| 現法安樂住 | 「現法安樂住」 | 〔T02 0141a28〕 | 論未釋 |
| 諸根·諸力·諸覺分·諸念處 | 「謂修諸根、修諸力、修諸覺分、修諸念處」 | 〔T02 0141b06〕 | 論未釋 |
| 順下 | 「譬如大樹，生而順下」 | 〔T02 0141b16〕 | 論未釋 |
| 烏泥池 | 「在跋蘭那聚落烏泥池側」 | 〔T02 0141b23〕 | 論未釋 |
| 執澡灌杖梵志 | 「時，有執澡灌杖梵志」 | 〔T02 0141b24〕 | 論未釋 |
| 貪欲繫著 | 「貪欲繫著因緣故」 | 〔T02 0141b28〕 | 論未釋 |
| 見欲繫著 | 「以見欲繫著故，出家、出家而復共諍」 | 〔T02 0141c02〕 | 論未釋 |
| 婆羅耆 | 「佛世尊今在婆羅耆人中」 | 〔T02 0141c08〕 | 論未釋 |
| 南無·應供 | 「南無南無佛世尊、如來、應供、等正覺」 | 〔T02 0141c12〕 | 論未釋 |
| 淨根本 | 「淨根本」 | 〔T02 0141c13〕 | 論未釋 |
| 執杖梵志 | 「時，有執杖梵志年耆根熟」 | 〔T02 0141c18〕 | 論未釋 |
| 宿士 | 「何故見老宿士不共語問訊，恭敬命坐？」 | 〔T02 0141c21〕 | 論未釋；本卷自釋：「而彼成就耆年法者，為宿士數」〔T02 0142a01〕 |
| 宿老 | 「我法有宿老來」 | 〔T02 0141c23〕 | 論未釋 |
| 年少法·髮白齒落 | 「耆年八十、九十，髮白齒落，成就年少法者」 | 〔T02 0141c28〕 | 論未釋；本卷自釋：「於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁」〔T02 0142a06〕 |
| 耆年法 | 「而彼成就耆年法者」 | 〔T02 0142a01〕 | 論未釋 |
| 老人法 | 「成就老人法，為宿士數」 | 〔T02 0142a12〕 | 論未釋 |
| 稠林 | 「尊者摩訶迦旃延在稠林中住」 | 〔T02 0142a19〕 | 論未釋 |
| 西方王子 | 「摩偷羅國王是西方王子」 | 〔T02 0142a20〕 | 論未釋 |
| 世間言說 | 「此是世間言說耳」 | 〔T02 0142a26〕 | 論未釋 |
| 業真實 | 「業真實者，是依業者」 | 〔T02 0142b02〕 | 論未釋；本卷自釋：「皆是業真實、依於業」〔T02 0142c27〕 |
| 四姓 | 「所有四姓悉皆召來」 | 〔T02 0142b10〕 | 論未釋 |
| 勝如差別 | 「無有勝如差別之異」 | 〔T02 0142b14〕 | 論未釋 |
| 業依 | 「當依業真實、業依耶？」 | 〔T02 0142c03〕 | 論未釋 |
| 阿羅呵 | 「於阿羅呵所為何所聞？」 | 〔T02 0142c06〕 | 論未釋 |
| 十善業跡 | 「若婆羅門行十善業跡，離殺生，乃至正見」 | 〔T02 0142c10〕 | 論未釋 |
| 拘羅羅咤精舍 | 「拘羅羅咤精舍」 | 〔T02 0143a04〕 | 論未釋 |
| 迦梨迦優婆夷 | 「迦梨迦優婆夷舍」 | 〔T02 0143a06〕 | 論未釋 |
| 僧耆多童女 | 「答僧耆多童女所問」 | 〔T02 0143a09〕 | 論未釋 |
| 實義存於心 | 「實義存於心，寂滅而不亂」 | 〔T02 0143a11〕 | 論未釋；本卷自釋：「以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂」〔T02 0143a21〕 |
| 地一切入處正受 | 「地一切入處正受，此則無上，為求此果」 | 〔T02 0143a18〕 | 論未釋 |
| 見本·見患·見滅·見滅道跡 | 「以見本、見患、見滅、見滅道跡」 | 〔T02 0143a21〕 | 論未釋 |
| 十種一切入處 | 「如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處」 | 〔T02 0143a23〕 | 論未釋；地一切入處見〔T02 0143a18〕，合為十種 |
| 善見·善入 | 「善見、善入」 | 〔T02 0143b01〕 | 論未釋 |
| 卑坐 | 「敷一卑坐」 | 〔T02 0143b14〕 | 論未釋 |
| 六法出苦處 | 「說六法出苦處昇於勝處」 | 〔T02 0143b21〕 | 論未釋 |
| 真如法 | 「得真如法」 | 〔T02 0143b23〕 | 論未釋 |
| 染著心 | 「出染著心」 | 〔T02 0143b27〕 | 論未釋；本卷自釋：「何等為染著心？謂五欲功德」〔T02 0143b28〕 |
| 念佛 | 「修習念佛，正向涅槃」 | 〔T02 0143c01〕 | 論未釋 |
| 緣自覺悟 | 「緣自覺悟」 | 〔T02 0143c05〕 | 論未釋 |
| 念法 | 「修習念法」 | 〔T02 0143c09〕 | 論未釋 |
| 四雙八士 | 「如是四雙八士」 | 〔T02 0143c16〕 | 論未釋 |
| 念僧 | 「修習念僧」 | 〔T02 0143c22〕 | 論未釋 |
| 戒德八名 | 「念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒」 | 〔T02 0143c26〕 | 論未釋 |
| 戒念 | 「修戒念」 | 〔T02 0144a03〕 | 論未釋 |
| 六施 | 「解脫心施、常施、捨施、樂施、具足施、平等施」 | 〔T02 0144a08〕 | 論未釋 |
| 施念 | 「修施念」 | 〔T02 0144a12〕 | 論未釋 |
| 四王天·炎摩天·兜率陀天·化樂天 | 「念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天」 | 〔T02 0144a16〕 | 論未釋 |
| 信戒施聞慧 | 「信、戒、施、聞、慧」 | 〔T02 0144a18〕 | 論未釋 |
| 天念 | 「修天念，正向涅槃」 | 〔T02 0144a23〕 | 論未釋 |
| 釋氏訶梨聚落 | 「住釋氏訶梨聚落精舍」 | 〔T02 0144a29〕 | 論未釋 |
| 義品·摩揵提 | 「如世尊義品答摩揵提所問偈」 | 〔T02 0144b03〕 | 論未釋 |
| 流源 | 「斷一切諸流，亦塞其流源」 | 〔T02 0144b04〕 | 論未釋；本卷自釋：「依此受生愛喜流，是名流源」〔T02 0144b21〕 |
| 流 | 「眼流者，眼識起貪，依眼界貪欲流出，故名為流」 | 〔T02 0144b09〕 | 論未釋 |
| 不流 | 「云何名為不流？」 | 〔T02 0144b12〕 | 論未釋；本卷自釋：「彼若盡、無欲、滅、息、沒，是名不流」〔T02 0144b14〕 |
| 眼界取 | 「謂眼界取心法境界繫著使」 | 〔T02 0144b22〕 | 論未釋 |
| 塞流源 | 「是名塞流源」 | 〔T02 0144b23〕 | 論未釋 |
| 習近相讚歎 | 「云何名習近相讚歎？」 | 〔T02 0144b26〕 | 論未釋；本卷自釋：「凡所為作，悉皆共同，是名習近相讚歎」〔T02 0144b27〕 |
| 不空欲 | 「云何不空欲？」 | 〔T02 0144c02〕 | 論未釋；本卷自釋：「於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲」〔T02 0144c05〕 |
| 空欲 | 「是名空欲」 | 〔T02 0144c08〕 | 論未釋；本卷自釋：「謂於此五欲功德離貪、離欲、離愛、離念、離渴」〔T02 0144c06〕 |
| 心法還復滿 | 「說我繫著使，是名心法還復滿」 | 〔T02 0144c08〕 | 論未釋 |
| 聚落主長者 | 「時，訶梨聚落主長者詣尊者摩訶迦旃延所」 | 〔T02 0144c22〕 | 論未釋 |
| 界隔山·天帝釋石窟 | 「界隔山天帝釋石窟」 | 〔T02 0144c24〕 | 論未釋 |
| 憍尸迦 | 「憍尸迦！若沙門、婆羅門無上愛盡解脫」 | 〔T02 0144c25〕 | 論未釋 |
| 究竟無垢 | 「究竟邊際，究竟無垢，究竟梵行，畢竟清淨」 | 〔T02 0144c26〕 | 論未釋 |
| 相依生喜 | 「眼識所識色相依生喜」 | 〔T02 0144c29〕 | 論未釋 |
| 六念處 | 「增六念處」 | 〔T02 0145c01〕 | 論未釋 |
| 八城·陀施 | 「時，有八城長者名曰陀施」 | 〔T02 0145c14〕 | 論未釋 |
| 娑祇城·安禪林 | 「佛住娑祇城安禪林中」 | 〔T02 0145c18〕 | 論未釋 |
| 無相心三昧 | 「若無相心三昧，不涌、不沒」 | 〔T02 0145c22〕 | 論未釋；本卷自釋：「此無相心三昧智果、智功德」〔T02 0145c26〕 |
| 解脫已住，住已解脫 | 「解脫已住，住已解脫」 | 〔T02 0145c23〕 | 論未釋 |
| 智功德 | 「此無相心三昧智果、智功德」 | 〔T02 0145c26〕 | 論未釋 |
| 第一句義 | 「第一句義」 | 〔T02 0146a07〕 | 論未釋 |
| 闍知羅比丘尼 | 「闍知羅比丘尼詣尊者阿難所」 | 〔T02 0146a15〕 | 論未釋 |
| 迦羅跋比丘尼 | 「迦羅跋比丘尼亦爾」 | 〔T02 0146a29〕 | 論未釋 |
| 實問異答 | 「實問異答」 | 〔T02 0146b08〕 | 論未釋 |
本卷之名相，梵形不出；大正注之音寫對照，見目十。
七、譬喻·修辭
譬喻六則
- 樓觀觀下平地——「如明目士夫於樓觀上，觀下平地種種之物」〔T02 0140a02〕：喻阿那律少作方便，觀察小千世界（經五三七）。
- 登高山頂觀千多羅樹林——「如明目士夫登高山頂，觀下千多羅樹林」〔T02 0140a20〕：喻以少方便見千須彌山（經五三八）。
- 住四衢道見人民——「譬如明目士夫住四衢道，見諸人民若來、若去、若坐、若臥」〔T02 0140b16〕：喻以淨天眼見眾生死時、生時，善趣、惡趣（經五三九）。
- 三種譬（略）——「即說三種譬，如上叉摩經說」〔T02 0140c03〕；「即說三種譬，如前叉摩比丘經說」〔T02 0145b06〕：二經皆略，譬文本卷不出，只誌不補。
- 大樹順下——「譬如大樹，生而順下，隨浚隨輸，若伐其根，樹必當倒，隨所而順下」〔T02 0141b16〕：合法作「如是比丘修四念處，長夜順趣浚輸，向於遠離」〔T02 0141b18〕（經五四五）。
- 截多羅樹頭——「如截多羅樹頭，於未來世更不復生」〔T02 0144c09〕：喻阿羅漢比丘斷其根本，不復與他諍訟（經五五一）。
「譬如」凡二見；「如明目士夫」三見。經五四七「髮白齒落」〔T02 0141c28〕、「膚白髮黑，盛壯美色」〔T02 0142a03〕，為梵志所問之事，非譬。
偈
經五四九偈一（偈二同文）：
- 「實義存於心，寂滅而不亂，」〔T02 0143a11〕
- 「降伏諸勇猛，可愛端正色，」〔T02 0143a12〕
- 「一心獨靜思，服食妙禪樂；」〔T02 0143a13〕
- 「是則為遠離，世間之伴黨，」〔T02 0143a14〕
- 「世間諸伴黨，無習近我者。」〔T02 0143a15〕
偈二〔T02 0143b03〕至〔T02 0143b07〕五行，字字同偈一。
經五五一偈三：
- 「斷一切諸流，亦塞其流源，」〔T02 0144b04〕
- 「聚落相習近，牟尼不稱歎。」〔T02 0144b05〕
- 「虛空於五欲，永以不還滿，」〔T02 0144b06〕
- 「世間諍言訟，畢竟不復為。」〔T02 0144b07〕
經五五一偈四：
- 「若斷一切流，亦塞其流源，」〔T02 0144c13〕
- 「聚落相習近，牟尼不稱歎。」〔T02 0144c14〕
- 「虛空於諸欲，永已不還滿，」〔T02 0144c15〕
- 「不復與世間，共言語諍訟。」〔T02 0144c16〕
偈三、偈四異字：首句「斷一切諸流」與「若斷一切流」；第五句「虛空於五欲」與「虛空於諸欲」；第六句「永以不還滿」與「永已不還滿」；末二句「世間諍言訟，畢竟不復為」與「不復與世間，共言語諍訟」。照底本各存。
常式句（引號內皆底本逐字，數＝本卷合文見數）
| 句 | 見數 |
|---|---|
| 「如是我聞」 | 22 |
| 「於何功德修習多修習」 | 3 |
| 「成此大德神力」 | 8 |
| 「正念正知」 | 13 |
| 「正念正智」 | 1 |
| 「五欲功德」 | 17 |
| 「如來、應、等正覺」 | 11 |
| 「出染著心」 | 6 |
| 「乘於直道」 | 6 |
| 「正向涅槃」 | 6 |
| 「不起欲覺、瞋恚、害覺」 | 5 |
| 「世間言說」 | 6 |
| 「王白尊者摩訶迦旃延」 | 8 |
| 「無有種種勝如差別」 | 3 |
| 「業真實」 | 4 |
| 「一切入處」 | 12 |
| 「究竟邊際」 | 6 |
| 「究竟無垢」 | 8 |
| 「究竟梵行」 | 8 |
| 「畢竟清淨」 | 7 |
| 「無相心三昧」 | 14 |
| 「智果、智功德」 | 4 |
| 「同句、同味、同義」 | 4 |
| 「如是句、如是味、如是義」 | 3 |
| 「示、教、照、喜」 | 6 |
| 「問訊慰勞已」 | 9 |
| 「稽首禮足」 | 6 |
| 「身遭病苦」 | 4 |
| 「晨朝著衣持鉢」 | 3 |
| 「默然受請」 | 2 |
稱呼語（字串見數，含前加字者）：「大王！」13；「尊者阿難！」6；「姊妹！」5（另「姉妹！」1）；「梵志！」4；「長者！」4；「摩訶迦旃延！」4；「尊者舍利弗！」2；「阿那律！」2（其一作「尊者阿那律！」）；「比丘！」2；「憍尸迦！」2；「尊者！」2；「世尊！」1；「諸長老！」1；「大目犍連！」1。
感歎語：「奇哉！」3（經五三七〔T02 0139c20〕、經五五六〔T02 0146a05〕、經五五七〔T02 0146a21〕）；「善哉！」2（經五四九〔T02 0143b09〕、經五五四〔T02 0145c05〕）；「南無南無」1（經五四六〔T02 0141c12〕）。
問答之型
- 『於何功德修習多修習……？』之問：經五三七至五三九，三見，下句各異（「而能至此」「成此大德神力」「成就如是大德大力大神通」）。
- 『何等為四？』之自問自答：六見；經五三七作「何等為四念處？」〔T02 0139c23〕，經五四〇作「何等為四念處？」〔T02 0140c08〕。
- 『所以者何？』：經五四三二見〔T02 0141a24〕〔T02 0141a25〕。
- 『云何名為……？』二見（經五四七〔T02 0142a02〕、經五五一〔T02 0144b12〕）；經五五一又作「云何名習近相讚歎？」〔T02 0144b26〕、「云何名空欲？」〔T02 0144c06〕，其「云何不讚歎？」「云何不空欲？」二問無「名」字，照底本。
- 偈義之問：「其義云何？」〔T02 0143a16〕；「此偈有何義？」〔T02 0144b08〕。
- 經五四八反問之型：「為生惡趣耶？善趣耶？」〔T02 0142c06〕；「為善趣耶？為惡趣耶？」〔T02 0142c11〕。
反覆句式
- 經五三七至五三九：四念處之定句三出，字句互異（見目一經之相從）；經五三八之第二列作「觀繫心住，精進方便，除世間貪憂」〔T02 0140a17〕，無「正念正知」，作「精進」不作「精勤」，照底本。
- 經五四二：「於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證」三出，其內「我生已盡，梵行已立，所作已作，自知不受後有」三出，皆在內層引號。
- 經五四七：「髮白齒落」「膚白髮黑，盛壯美色」相承；首出作「色白髮黑，盛壯美滿」〔T02 0141c29〕，次出起作「膚白髮黑」〔T02 0142a03〕、「盛壯美色」，照底本。
- 經五四八：「世間言說」六見；「業真實」四見；四姓平等之問答九組（見目一說者）。
- 經五五〇：六念出苦處六段相承。首段「離貪欲覺、離瞋恚覺、離害覺」〔T02 0143b26〕、「正念正智」〔T02 0143b29〕、「得真如法」〔T02 0143b23〕；次段起「不起欲覺、瞋恚、害覺」、「正念正知」、「得如實法」；首段結句亦作「得如實法」〔T02 0143c03〕。修習之名：「修習念佛」「修習念法」「修習念僧」「修戒念」「修施念」「修天念」，照底本；第五、第六段問作「於何染著？」〔T02 0144a11〕〔T02 0144a21〕，前四段作「何等為染著心？」。
- 經五五一：八目相承（流、不流、流源、塞流源、習近相讚歎、不讚歎、不空欲、空欲），「彼若盡、無欲、滅、息、沒」四見於本經。
- 經五五二、五五三：「究竟邊際，究竟無垢，究竟梵行，畢竟清淨」問答諸出，字句小異（見目九）。
- 經五五四：六念之說與經五五〇字句異：念法作「於世尊正法、律現法離諸熱惱，非時通達，緣自覺悟」〔T02 0145b15〕；念戒作「自持正戒，不毀不缺，不斷不壞」〔T02 0145b22〕；念施五施，無經五五〇之「捨施」〔T02 0144a08〕。
- 經五五六至五五八：「若無相心三昧，不涌、不沒，解脫已住，住已解脫」問答諸出，「無相心三昧」十四見；問句之形：「世尊說是何果、何功德？」〔T02 0145c24〕、「此三昧說，是何果、何功德？」〔T02 0146a02〕、「世尊說此何果、何功德？」〔T02 0146a17〕、「此無相心三昧何果？世尊說此何功德？」〔T02 0146b06〕、「世尊說此是何果、何功德？」〔T02 0146b13〕；答句「智果、智功德」四見。
引號之層
- 經五四二：「我生已盡，梵行已立，所作已作，自知不受後有」三處皆在內層〔T02 0141a02〕〔T02 0141a07〕〔T02 0141a11〕。
- 經五四七：梵志轉述迦旃延之語，內層：「我法見有宿老，恭敬禮拜，命其令坐」〔T02 0141c26〕。
- 經五四八：內層五處——王所引婆羅門自言〔T02 0142a22〕；迦旃延所引世間言說〔T02 0142a27〕〔T02 0142c02〕〔T02 0142c20〕；王所引世間言說〔T02 0142c24〕。
- 經五四九：迦旃延所引沙門婆羅門之言，內層：「地一切入處正受，此則無上，為求此果」〔T02 0143a18〕。
- 經五五二、五五三：長者所引世尊之語，內層：「憍尸迦！若沙門、婆羅門無上愛盡解脫」〔T02 0144c25〕；「憍尸迦！若沙門、婆羅門無上愛盡解脫，心善解脫」〔T02 0145a13〕。
- 經五五八：比丘自念之語在外層，其內所擬之問與阿難所擬之反問在內層：「若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧何果？世尊說此何功德？」〔T02 0146b04〕；「比丘！汝得此無相心三昧耶？」〔T02 0146b07〕；其後「我未曾有」〔T02 0146b08〕另以內層引號出。
八、徵引承衍
- 攝事分之能說句：〔T30n1579 0772c17〕（逐字見目三）。攝事分無逐目釋，此外不立論之同詞。
- 卷內之承衍（只錄同式）：
- 經五三七至五三九：三經同問同答，皆以「二正士共論議已，各從座起而去」作結（五三八「時」後無逗，見目一結語）。
- 經五四〇至五四五：六經皆尊者阿那律在松林精舍；經五四〇「即說三種譬，如上叉摩經說」〔T02 0140c03〕指本卷之外，此不展開。
- 經五四六至五四八：三經皆尊者摩訶迦旃延答在家、外道之問。
- 經五四九至五五一：經五四九、五五一同式，皆先誦世尊之偈請問，迦旃延釋後，以「是故世尊答僧耆多童女所問偈」〔T02 0143b01〕、「是故世尊說義品答摩犍提所問偈」〔T02 0144c11〕再舉其偈；經五五〇六念出苦處，與經五五四六念同目而字句異。
- 經五五二至五五五：四經皆在釋氏訶梨聚落；經五五五「如訶梨長者經廣說」〔T02 0145c17〕承本卷訶梨聚落主長者病之經；經五五四「如前叉摩比丘經說」〔T02 0145b06〕承經五四〇之略。
- 經五五六至五五八：三經同問無相心三昧何果何功德，同答「智果、智功德」；經五五七闍知羅比丘尼所述「昔於一時，佛在娑祇城安禪林中」〔T02 0146a22〕，即經五五六之事。
九、校本定位
大正校記與今行校本之列，本卷共八十四條：三本與聖語藏本之異讀七十一條，今行與大正原刊字異十三條（【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-CB】＝磧砂藏；【北藏-CB】＝永樂北藏；今行字＝今行錄文所取之字；「無」＝該本無此字；並錄不判）。
| # | 錨 | 今行字 | 異讀 |
|---|---|---|---|
| 001 | 0139c15 | 宋天竺三藏求那跋陀羅譯 | 【聖】無 |
| 002 | 0139c22 | 至 | 【三】【聖】致 |
| 003 | 0139c27 | 如 | 【聖】無 |
| 004 | 0140a03 | 種 | 【聖】平 |
| 005 | 0140a28 | 浴 | 【三】無 |
| 006 | 0140b10 | 天 | 【聖】於 |
| 007 | 0140b27 | 林 | 【宋】【聖】材 |
| 008 | 0140c11 | 忍 | 【聖】住 |
| 009 | 0140c14 | 林 | 【宋】材 |
| 010 | 0140c19 | 痛 | 【三】痛漸 |
| 011 | 0140c26 | 林 | 【宋】材 |
| 012 | 0141a16 | 林 | 【宋】材 |
| 013 | 0141a26 | 作 | 【聖】作心 |
| 014 | 0141b02 | 林 | 【宋】材 |
| 015 | 0141b07 | 諸 | 【聖】無 |
| 016 | 0141b11 | 眾多 | 【三】多眾 |
| 017 | 0141b17 | 浚 | 【三】【聖】後 |
| 018 | 0141b19 | 浚 | 【三】【聖】後 |
| 019 | 0141b19 | 浚 | 【三】【聖】後 |
| 020 | 0141b20 | 浚 | 【三】【聖】後 |
| 021 | 0141b24 | 澡 | 【宋】無 |
| 022 | 0141b24 | 灌 | 【宋】盥；【元】【聖】罐 |
| 023 | 0141b27 | 婆羅門居士 | 【聖】無 |
| 024 | 0141c12 | 供 | 【三】無 |
| 025 | 0141c14 | 澡 | 【宋】無 |
| 026 | 0141c14 | 灌 | 【元】【聖】罐 |
| 027 | 0141c19 | 柱 | 【三】【聖】拄 |
| 028 | 0142a05 | 愛 | 【聖】受 |
| 029 | 0142a06 | 愛 | 【聖】受 |
| 030 | 0142a19 | 稠 | 【聖】籌 |
| 031 | 0142a28 | 門 | 【三】門是 |
| 032 | 0142b11 | 其 | 【三】無 |
| 033 | 0142b11 | 令其 | 【聖】使令 |
| 034 | 0142b17 | 耳 | 【聖】異 |
| 035 | 0142b25 | 罪重 | 【聖】重罪 |
| 036 | 0142c03 | 門 | 【元】【明】門生生從口生婆羅門化婆羅門所有 |
| 037 | 0142c07 | 所 | 【三】所為何所 |
| 038 | 0142c16 | 別 | 【三】別耶 |
| 039 | 0142c20 | 者 | 【聖】人 |
| 040 | 0143a06 | 迦 | 【宋】【聖】伽 |
| 041 | 0143a06 | 迦 | 【宋】【聖】伽 |
| 042 | 0143a09 | 問 | 【聖】說 |
| 043 | 0143b14 | 嗽 | 【三】【聖】漱 |
| 044 | 0143c01 | 念佛 | 【三】【聖】佛念 |
| 045 | 0143c02 | 於 | 【三】無 |
| 046 | 0143c03 | 於 | 【聖】無 |
| 047 | 0143c22 | 習 | 【三】無 |
| 048 | 0143c28 | 憎 | 【三】增 |
| 049 | 0144a07 | 慳 | 【三】無 |
| 050 | 0144a08 | 離 | 【元】【明】雖 |
| 051 | 0144a16 | 王天 | 【聖】天王 |
| 052 | 0144b04 | 源 | 【聖】原 |
| 053 | 0144b14 | 愛 | 【聖】受 |
| 054 | 0144b16 | 生 | 【聖】生生 |
| 055 | 0144b18 | 色 | 【三】無 |
| 056 | 0144b21 | 愛 | 【三】【聖】受 |
| 057 | 0144b28 | 為作 | 【聖】作為 |
| 058 | 0144c03 | 念 | 【三】令 |
| 059 | 0144c03 | 愛 | 【聖】受 |
| 060 | 0144c04 | 念 | 【三】令 |
| 061 | 0145a03 | 意 | 【聖】無 |
| 062 | 0145a10 | 落 | 【三】落時 |
| 063 | 0145a18 | 欲 | 【明】欲滅 |
| 064 | 0145a19 | 究 | 【明】【聖】畢 |
| 065 | 0145b01 | 座 | 【聖】床 |
| 066 | 0145b05 | 愈 | 【三】與 |
| 067 | 0145b16 | 非時 | 【聖】無 |
| 068 | 0145b24 | 憎 | 【三】增 |
| 069 | 0145b27 | 王天 | 【聖】天王 |
| 070 | 0145c09 | 澡 | 【宋】無 |
| 071 | 0146a08 | 已 | 【三】以 |
今行與大正原刊字異十三條（白話一律照今行字）
| # | 錨 | 經 | 今行字 | 大正原刊 | 他本 |
|---|---|---|---|---|---|
| 072 | 0141a04 | 542 | 求 | 述 | — |
| 073 | 0143b21 | 550 | 六 | 於 | 【三】六 |
| 074 | 0145b24 | 554 | 施 | 旋 | — |
| 075 | 0145b27 | 554 | 無 | ［＊］ | — |
| 076 | 0145c22 | 556 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【宋】踊；【元】【明】涌 |
| 077 | 0145c25 | 556 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 078 | 0146a02 | 556 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 079 | 0146a04 | 556 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 080 | 0146a17 | 557 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 081 | 0146a19 | 557 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 082 | 0146b05 | 558 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 083 | 0146b12 | 558 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
| 084 | 0146b16 | 558 | 涌 | 勇 | 【磧-CB】【北藏-CB】涌；【元】【明】涌 |
大正注於第072、074、075條另有增注三則，照錄：「求【CB】，述【大】」（0141a04）；「施【CB】，旋【大】」（0145b24）；「［－］【CB】，[＊]【大】」（0145b27）。
可記者十八事（並錄不判）
- 經五四二〔T02 0141a04〕：今行「上求安隱涅槃心住」，大正原刊「求」作「述」（第072條）；同經問句作「上求安隱涅槃住」〔T02 0140c29〕，無「心」字。白話照今行。
- 經五五〇〔T02 0143b21〕：今行「說六法出苦處」，大正原刊「六」作「於」，三本作「六」（第073條）。白話照今行。
- 經五五四〔T02 0145b24〕：今行「念施功德」，大正原刊「施」作「旋」（第074條）。白話照今行。
- 經五五四〔T02 0145b27〕：大正原刊此處有「[＊]」之記，今行無（第075條）；文字無增減。
- 經五五六至五五八：「不涌、不沒」之「涌」九處，今行與磧砂藏、永樂北藏、元本、明本同作「涌」，大正原刊作「勇」，宋本首處作「踊」（第076至084條）。白話照今行譯『不涌起、不沉沒』。
- 經五四五〔T02 0141b17〕至〔T02 0141b20〕：「浚」四見，三本、聖本皆作「後」（第017至020條）。白話照今行。
- 經五四七〔T02 0141c19〕：「於一面柱杖而住」，作「柱」；三本、聖本作「拄」（第027條）。
- 經五五〇〔T02 0144a08〕：今行「離在居家」，元本、明本「離」作「雖」（第050條）；經五五四之念施作「雖在居家」〔T02 0145b25〕。白話照今行。
- 經五五〇〔T02 0143c01〕：今行「修習念佛」，三本、聖本作「佛念」（第044條）。
- 經五四八〔T02 0142c03〕：元本、明本於「非非婆羅門」之下多出「生生從口生婆羅門化婆羅門所有」（第036條）。白話照今行。
- 經五四六〔T02 0141b24〕：「執澡灌杖梵志」；同經結語作「持澡灌杖梵志」〔T02 0141c14〕，「執」「持」二字不同；宋本無「澡」，「灌」宋本作「盥」、元本與聖本作「罐」（第021、022、025、026條）。照底本各存。
- 住處二形：經五四六「跋蘭那」〔T02 0141b23〕，經五四七「婆羅那」〔T02 0141c17〕；經五五七「拘睒彌」〔T02 0146a13〕，經五五八「俱睒彌」〔T02 0146b01〕；經五五一「摩揵提」〔T02 0144b03〕，同經偈四導句作「摩犍提」〔T02 0144c11〕。照字。
- 經五五一「訶梨聚落長者」〔T02 0144b01〕；經五五二、五五四作「訶梨聚落主長者」〔T02 0144c22〕〔T02 0145a26〕；經五五三作「聚落主長者」〔T02 0145a10〕，無「訶梨」；經五五三之住處「在釋氏訶梨聚落」〔T02 0145a09〕，無「精舍」。照底本。
- 經五五二、五五三問句：經五五二作「心正善解脫，究竟邊際」〔T02 0144c26〕，經五五三作「心善解脫，邊際究竟」〔T02 0145a13〕；經五五三答句首段末作「究竟清淨」〔T02 0145a19〕，明本、聖本「究」作「畢」（第064條）；經五五二答句之後段無『究竟邊際』、無『無欲』；經五五三答句之前段作「若盡、無欲、息、沒」〔T02 0145a18〕，無「滅」，後段作「若盡、離、滅、息、沒」〔T02 0145a20〕。照底本各譯。
- 經五五六〔T02 0146a08〕：「世尊亦已如是句」，三本「已」作「以」（第071條）。白話照今行。
- 經五五〇：首段「得真如法」〔T02 0143b23〕，餘處皆作「得如實法」；首段「正念正智」〔T02 0143b29〕，餘五段作「正念正知」。照底本。
- 經五五八〔T02 0146b18〕：結語作「異比丘聞其所說」，經首作「時，有異比丘得無相心三昧」〔T02 0146b03〕。
- 卷末尾題〔T02 0146b19〕之後，大正注記聖語藏本附光明皇后願文；今行錄文不載。
字形
- 「大目犍連」之「犍」，本卷七見，作「犍」；卷第十八作「揵」。經五五一偈四導句「摩犍提」之「犍」一見。合為八見。
- 「姊妹」五見，「姉妹」一見〔T02 0143a22〕，照字。
- 經五四九「澡嗽」〔T02 0143b14〕，作「嗽」；三本、聖本作「漱」（第043條）。經五五四作「澡鉢、洗嗽」〔T02 0145c09〕。
- 經五四五「浚輸」，作「浚」。
- 經五四七「柱杖」，作「柱」。
- 經五四八「阿羅呵」四見，照字。
- 本卷無擴展區字，無缺字符。
夾註——本卷無夾註。
偈之行式——經五四九二首每行二句，五行；經五五一二首每行二句，四行。偈一、偈二、偈四之導句跨行，偈三之導句在一行。
十、攝事分本母·SN 座標·別譯異文
① 本母——攝事分無逐目釋。
② SN 座標
| 經 | 大正注逐字 | 錨 |
|---|---|---|
| 537–539 | (537-539)S. 52. 4-6. Kaṇṭakī(1-3). | 0139c16 |
| 540 | S. 52. 10. Bāḷhagilāya. | 0140b26 |
| 542 | S. 52. 3. Sutanu. | 0140c25 |
| 543 | S. 52. 7. Taṇhākkhāya. | 0141a15 |
| 545 | cf. S. 52. 8. Salaḷāgāra. | 0141b14 |
| 551 | S. 22. 3. Hāliddikāni.(1.) | 0144a28 |
| 552 | S. 22. 4. Hāliddikāni(2). | 0144c20 |
| 553 | cf. S. 35. 130, Hāliddako. | 0145a08 |
大正注之 S. 座標本卷八條，皆原刊注，今行注同；其中 cf. 二條（經五四五、五五三）。經五三七至五三九共一條。無 S. 座標者十二經：五四一、五四四、五四六、五四七、五四八、五四九、五五〇、五五四、五五五、五五六、五五七、五五八。
非 S. 座標之大正注（照錄不解）：經五四六「A. II. 29. Ārāmadaṇḍa.」（0141b22，今行注作「A. II. 4. 6. Ārāmadaṇḍa.」）；經五四七「A. II. (30. Kaṇḍarāyana.)」（0141c16，今行注作「A. II. 4. 7. (Kaṇḍarāyana.)」）；經五四八「M. 84. Madhura.」（0142a18）；經五四九「A. X. 26. Kālī.」（0143a02）；經五五〇「A. VI. 26. Vim tti.」（0143b18）；經五五一偈三「斷…復為 Sn. 844.」（0144b04）；經五五七「A. IX. 37.」（0146a13）。
音寫對照之大正注（唯錄注文，不據以改譯）：松林精舍 Andhavana.（0140b27）；摩訶迦旃延 Mahā-kaccāna.（0141b23）；跋蘭那 Varaṇā.（0141b23）；執澡灌杖 Ārāmadaṇḍa.（0141b24）；摩偷羅 Madhura.（0142a20）；阿槃提 Avantī.（0143a03）；拘羅羅咤 Kuraraghara.（0143a04）；迦梨迦 Kālī（0143a06）；訶梨聚落長者 Hāliddikānigahapati.（0144b01）；義品 Aṭṭhakavaggika.（0144b03）；摩揵提所問偈 Māgandiyapañha.（0144b03）；愛盡解脫 Taṇhāsaṅkhayavimuttā.（0144c25）；拘睒彌 Kosambī.（0146a13）；瞿師羅園 Ghositārama.（0146a13）；闍知羅 Jaṭilā.（0146a15）；娑祇 Sāketa.（0146a22）；安禪林 Añjana.（0146a23）。
③ 別譯異文——本卷大正注不錄別譯，無可對勘（承目二）。
Placement of the passage as a whole. This unit is the whole of Fascicle 20 of the Saṃyukta Āgama: from the fascicle title at its head, 「雜阿含經卷第二十」—“Saṃyukta Āgama, Fascicle 20”〔T02 0139c13〕, to the closing title at its end, 「雜阿含經卷第二十」—“Saṃyukta Āgama, Fascicle 20”〔T02 0146b19〕; it holds twenty-two discourses (discourse numbers 537 to 558 in the base text; of these, Discourse 555 is abbreviated with 「如訶梨長者經廣說」—“as told at length in the discourse of the elder of Hali”〔T02 0145c17〕 and has no closing formula). This fascicle belongs to what is spoken by the disciples and is the third fascicle of what is spoken by the disciples; it has no recitation-title line, and the recitation title on which the name of the division rests is at the head of Fascicle 18: 「弟子所說誦第四品」—“the Recitation Spoken by the Disciples, Part Four”〔T02 0126a06〕. The principal speakers of the twenty-two discourses are the Buddha’s disciples: the venerable Aniruddha in nine discourses (537 to 545), the venerable Mahākātyāyana in ten discourses (546 to 555), and the venerable Ānanda in three discourses (556 to 558); the World-Honored One teaches the Dharma directly only in one passage, the first half of Discourse 556. The Compendium of Topics has no item-by-item gloss: the Compendium of Topics of the Yogācārabhūmi names in general the ones who speak of the connected discourses of the Saṃyukta Āgama, 「若如來、若如來弟子，是能說」—“the Tathāgata, or the Tathāgata’s disciples, are the ones who speak”〔T30n1579 0772c18〕, and what this division relies on is only this one statement of the treatise’s own (see Section III). The Saṃyukta Āgama has no old line-by-line commentary.
I. Doctrinal-Outline Placement
The place of Fascicle 20—the head of the fascicle in the base text:
- 「雜阿含經卷第二十」—“Saṃyukta Āgama, Fascicle 20”〔T02 0139c13〕
- 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0139c15〕
This fascicle has no recitation-title line; it belongs to what is spoken by the disciples and is the third fascicle of what is spoken by the disciples. What is spoken by the disciples begins at Fascicle 18, and the name of the division follows the recitation title marked at the head of Fascicle 18, 「弟子所說誦第四品」—“the Recitation Spoken by the Disciples, Part Four”〔T02 0126a06〕. The closing title at the end of the fascicle reads 「雜阿含經卷第二十」—“Saṃyukta Āgama, Fascicle 20”〔T02 0146b19〕.
Dwelling places (all verbatim from the base text)
- Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—nineteen discourses (537 to 555): 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 0139c16〕 onward, the same in Discourses 538〔T02 0140a07〕, 539〔T02 0140a26〕, 540〔T02 0140b26〕, 541〔T02 0140c13〕, 542〔T02 0140c25〕, 543〔T02 0141a15〕, 544〔T02 0141b01〕, 545〔T02 0141b14〕, 546〔T02 0141b22〕, 547〔T02 0141c16〕, 548〔T02 0142a18〕, 549〔T02 0143a02〕, 550〔T02 0143b18〕, 551〔T02 0144a28〕, 552〔T02 0144c20〕, 553〔T02 0145a08〕, 554〔T02 0145a24〕, and 555〔T02 0145c12〕.
- Where the venerables dwell (all verbatim from the base text):
- Discourse 537: 「尊者大目犍連、尊者阿那律住舍衛國手成浴池側」—“the venerable Mahāmaudgalyāyana and the venerable Aniruddha were staying at Śrāvastī, beside the Shoucheng Bathing Pool”〔T02 0139c17〕.
- Discourse 538: 「尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國」—“The venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ānanda, and the venerable Aniruddha were staying at Śrāvastī”〔T02 0140a08〕.
- Discourse 539: 「尊者阿那律住舍衛國手成浴池側」—“the venerable Aniruddha was staying at Śrāvastī, beside the Shoucheng Bathing Pool”〔T02 0140a28〕.
- Discourse 540: 「尊者阿那律在舍衛國松林精舍」—“the venerable Aniruddha was at Śrāvastī, in the Pine Grove Monastery”〔T02 0140b27〕; the same in Discourses 541〔T02 0140c14〕 and 542〔T02 0140c26〕; Discourse 543 reads 「尊者阿那律在舍衛國松林精舍住」—“the venerable Aniruddha was staying at Śrāvastī, in the Pine Grove Monastery”〔T02 0141a16〕; Discourse 544 is the same as Discourse 540〔T02 0141b02〕; Discourse 545 reads 「尊者阿那律在舍衛國住松林精舍」—“the venerable Aniruddha was at Śrāvastī, staying in the Pine Grove Monastery”〔T02 0141b15〕.
- Discourse 546: 「尊者摩訶迦旃延在跋蘭那聚落烏泥池側」—“the venerable Mahākātyāyana was beside the Wuni Pool of the village Baluanna”〔T02 0141b23〕.
- Discourse 547: 「尊者摩訶迦旃延在婆羅那烏泥池側」—“The venerable Mahākātyāyana was beside the Wuni Pool of Poluona”〔T02 0141c17〕.
- Discourse 548: 「尊者摩訶迦旃延在稠林中住」—“The venerable Mahākātyāyana was staying in the dense forest”〔T02 0142a19〕.
- Discourse 549: 「尊者摩訶迦旃延住阿槃提國拘羅羅咤精舍」—“the venerable Mahākātyāyana was staying in the land of Apanti, at the Kuluoluozha Monastery”〔T02 0143a03〕.
- Discourse 550: 「尊者摩訶迦旃延在舍衛國祇樹給孤獨園」—“the venerable Mahākātyāyana was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0143b19〕.
- Discourse 551: 「尊者摩訶迦旃延住釋氏訶梨聚落精舍」—“the venerable Mahākātyāyana was staying in the monastery of the Śākyan village of Hali”〔T02 0144a29〕; Discourse 552 is the same〔T02 0144c21〕.
- Discourse 553: 「尊者摩訶迦旃延在釋氏訶梨聚落」—“the venerable Mahākātyāyana was in the Śākyan village of Hali”〔T02 0145a09〕; Discourse 554 reads 「尊者摩訶迦旃延住釋氏訶梨聚落」—“the venerable Mahākātyāyana was staying in the Śākyan village of Hali”〔T02 0145a25〕; Discourse 555 reads 「尊者摩訶迦旃延於釋氏訶梨聚落住」—“the venerable Mahākātyāyana was staying in the Śākyan village of Hali”〔T02 0145c13〕.
- The city of Suoqi, the Anchan Grove—Discourse 556: 「如是我聞：一時，佛住娑祇城安禪林中」—“Thus have I heard. At one time the Buddha was staying in the city of Suoqi, in the Anchan Grove”〔T02 0145c18〕.
- Kauśāmbī, Ghoṣila’s Park (written 拘睒彌)—Discourse 557: 「如是我聞：一時，佛住拘睒彌國瞿師羅園」—“Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park”〔T02 0146a13〕.
- Kauśāmbī, Ghoṣila’s Park (written 俱睒彌)—Discourse 558: 「如是我聞：一時，佛住俱睒彌國瞿師羅園」—“Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park”〔T02 0146b01〕; the two forms 「拘」 and 「俱」 follow the characters as written (see Section IX).
- 「佛住」—“the Buddha was staying” occurs twenty-two times in all, and 「如是我聞」—“Thus have I heard” twenty-two times.
The types of the twenty-two discourses, and what is asked and what is said
| Discourse | Anchor | Type | What is asked · what is said (verbatim) |
|---|---|---|---|
| 537 | 0139c16 | Asked by Śāriputra · answered by Aniruddha · simile | 「有大德神力，於何功德修習多修習而能至此？」—“You have great divine power—by cultivating and much cultivating what merit have you come to this?”〔T02 0139c21〕; 「於四念處修習多修習，成此大德神力」—“By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power”〔T02 0139c22〕; 「於小千世界少作方便，能遍觀察」—“in a small thousandfold world, with little effort, I can survey everything”〔T02 0140a01〕 |
| 538 | 0140a07 | Asked by Mahāmaudgalyāyana · answered by Aniruddha · simile | 「於何功德修習多修習，成此大德神力？」—“By cultivating and much cultivating what merit have you accomplished this great divine power?”〔T02 0140a12〕; 「於千須彌山以少方便悉能觀察」—“with little effort I can survey a thousand Sumerus”〔T02 0140a19〕; 「以少方便見千須彌山」—“with little effort I see a thousand Sumerus”〔T02 0140a22〕 |
| 539 | 0140a26 | Asked by Ānanda · answered by Aniruddha · simile | 「於何功德修習多修習，成就如是大德大力大神通？」—“By cultivating and much cultivating what merit have you accomplished such great virtue, great strength, great supernormal power?”〔T02 0140b02〕; 「以淨天眼過天、人眼，見諸眾生」—“with the pure divine eye surpassing the eyes of gods and humans I see beings”〔T02 0140b10〕; 「隨業受生，皆如實見」—“taking rebirth according to their actions, and I see all of it as it really is”〔T02 0140b12〕 |
| 540 | 0140b26 | Many bhikṣus ask after his sickness · answered by Aniruddha · abbreviated | 「所患增損可安忍不？」—“Is your sickness growing or lessening? Can you still endure it?”〔T02 0140c01〕; 「即說三種譬，如上叉摩經說」—“At once he spoke the three similes, as told in the Chama discourse above”〔T02 0140c03〕; 「住四念處，我於所起身諸苦痛能自安忍，正念正知」—“Dwelling in the four foundations of mindfulness, I can myself endure the pains that arise in my body, with right mindfulness and clear comprehension”〔T02 0140c07〕 |
| 541 | 0140c13 | Asked by many bhikṣus · answered by Aniruddha | 「安隱樂住不？」—“Do you dwell in ease and happiness?”〔T02 0140c16〕; 「住四念處，身諸苦痛漸得安隱」—“Dwelling in the four foundations of mindfulness, the pains of the body gradually find ease”〔T02 0140c19〕 |
| 542 | 0140c25 | Asked by many bhikṣus · answered by Aniruddha | 「若比丘在於學地，上求安隱涅槃住」—“If a bhikṣu is at the stage of training and dwells aspiring upward to the safe nirvāṇa”〔T02 0140c28〕; 「當住四念處」—“He should dwell in the four foundations of mindfulness”〔T02 0141a08〕 |
| 543 | 0141a15 | Asked by many bhikṣus · answered by Aniruddha | 「亦修四念處耶？」—“does he too cultivate the four foundations of mindfulness?”〔T02 0141a21〕; 「彼亦修四念處也」—“he too cultivates the four foundations of mindfulness”〔T02 0141a23〕; 「不得者得，不證者證，為現法樂住故」—“What is not attained is attained, what is not realized is realized, and for the sake of dwelling at ease in this very life”〔T02 0141a24〕 |
| 544 | 0141b01 | Asked by wanderers of another sect · answered by Aniruddha | 「尊者何故於沙門瞿曇法中出家？」—“Venerable one, why did you go forth in the Dharma of the ascetic Gautama?”〔T02 0141b04〕; 「為修習故」—“For the sake of cultivation”〔T02 0141b06〕; 「謂修諸根、修諸力、修諸覺分、修諸念處」—“Cultivating the faculties, cultivating the powers, cultivating the factors of awakening, cultivating the foundations of mindfulness”〔T02 0141b06〕 |
| 545 | 0141b14 | Aniruddha speaks to the bhikṣus · simile | 「譬如大樹，生而順下，隨浚隨輸」—“It is like a great tree that grows leaning downward, following the slope, following the flow”〔T02 0141b16〕; 「順趣浚輸，向於涅槃」—“inclines, slopes, and flows toward nirvāṇa”〔T02 0141b20〕 |
| 546 | 0141b22 | Asked by a brāhmaṇa · answered by Kātyāyana · praise | 「何因何緣王、王共諍」—“By what cause and what condition do kings dispute with kings”〔T02 0141b26〕; 「貪欲繫著因緣故」—“Through the cause and condition of being bound and attached by desire”〔T02 0141b28〕; 「以見欲繫著故，出家、出家而復共諍」—“Because they are bound and attached by desire for views, those gone forth again dispute with those gone forth”〔T02 0141c02〕; 「南無南無佛世尊」—“Homage, homage to the Buddha, the World-Honored One”〔T02 0141c12〕 |
| 547 | 0141c16 | Challenged by a brāhmaṇa · answered by Kātyāyana | 「何故見老宿士不共語問訊，恭敬命坐？」—“Why, seeing an old and aged man, do you not speak with him, greet him, and respectfully offer him a seat?”〔T02 0141c21〕; 「而彼成就耆年法者，為宿士數」—“if he is accomplished in the dharma of age, he is counted among the aged”〔T02 0142a01〕; 「如尊者所說義，我自省察，雖老則少」—“By the meaning the venerable one has spoken, I examine myself: though old I am young”〔T02 0142a13〕 |
| 548 | 0142a18 | Asked by the king of Mathurā · Kātyāyana asks in return · the king answers | 「此是世間言說耳」—“This is merely worldly speech”〔T02 0142a26〕; 「業真實者，是依業者」—“the reality is action; it is what depends on action”〔T02 0142b02〕; 「今當問汝，隨問答我」—“Now I shall question you; answer me as I ask”〔T02 0142b04〕; 「皆是業真實、依於業」—“All is the reality of action, depending on action”〔T02 0142c27〕 |
| 549 | 0143a02 | Asked by a laywoman · answered by Kātyāyana · verse | 「世尊此偈，其義云何？」—“What is the meaning of this verse of the World-Honored One?”〔T02 0143a16〕; 「地一切入處正受，此則無上，為求此果」—“The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek”〔T02 0143a18〕; 「是則實義存於心，寂滅而不亂，善見、善入」—“this is the real meaning abiding in the mind, quiescent and undisturbed, seeing well, entering well”〔T02 0143a29〕 |
| 550 | 0143b18 | Kātyāyana speaks to the bhikṣus | 「說六法出苦處昇於勝處，說一乘道淨諸眾生」—“teaches six dharmas as places of escape from suffering that rise to the superior place; teaches the one-vehicle path that purifies beings”〔T02 0143b21〕; 「修習念佛，正向涅槃」—“cultivates recollection of the Buddha, heading rightly toward nirvāṇa”〔T02 0143c01〕; 「說第六出苦處昇於勝處」—“taught as the sixth place of escape from suffering that rises to the superior place”〔T02 0144a24〕 |
| 551 | 0144a28 | Asked by an elder · answered by Kātyāyana · verse | 「此偈有何義？」—“What is the meaning of this verse?”〔T02 0144b08〕; 「是名流源」—“this is called the source of the flow”〔T02 0144b22〕; 「說我繫著使，是名心法還復滿」—“To speak of the fetter that binds and attaches to a self—this is called the mind-dharmas filling again”〔T02 0144c08〕; 「是名如來所說偈義分別也」—“This is called the analysis of the meaning of the verse spoken by the Tathāgata”〔T02 0144c17〕 |
| 552 | 0144c20 | Asked by the elder and village chief · answered by Kātyāyana | 「憍尸迦！若沙門、婆羅門無上愛盡解脫」—“Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving”〔T02 0144c25〕; 「謂眼、眼識、眼識所識色相依生喜」—“The eye, eye-consciousness, and the forms cognized by eye-consciousness give rise, depending on one another, to delight”〔T02 0144c29〕 |
| 553 | 0145a08 | Asked by the elder and village chief · answered by Kātyāyana | 「若比丘眼界取，心法境界繫著使」—“If a bhikṣu clings to the eye element, with the fetter that binds and attaches to the mind-dharmas and their objects”〔T02 0145a17〕; 「若盡、離、滅、息、沒」—“when this is exhausted, left behind, ceased, stilled, and gone”〔T02 0145a20〕 |
| 554 | 0145a24 | Kātyāyana asks after the sickness · teaches · the elder answers | 「即說三種譬，如前叉摩比丘經說」—“At once he spoke the three similes, as told in the discourse of the bhikṣu Chama before”〔T02 0145b06〕; 「汝當依此四不壞淨修習六念」—“You should, depending on these four unbreakable purities, cultivate the six recollections”〔T02 0145b12〕; 「善哉！長者！能自記說，得阿那含」—“Good, elder! You are able to declare for yourself that you have attained non-returning”〔T02 0145c05〕 |
| 555 | 0145c12 | Abbreviated | 「時，有八城長者名曰陀施，身遭病苦」—“At that time there was an elder of Bacheng named Tuoshi, who was afflicted with sickness and pain”〔T02 0145c14〕; 「如訶梨長者經廣說」—“as told at length in the discourse of the elder of Hali”〔T02 0145c17〕 |
| 556 | 0145c18 | The bhikṣuṇīs ask the Buddha · the Buddha answers; the bhikṣuṇīs ask Ānanda · Ānanda answers · praise | 「世尊說是何果、何功德？」—“what fruit, what merit does the World-Honored One teach?”〔T02 0145c24〕; 「此無相心三昧智果、智功德」—“this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge”〔T02 0145c26〕; 「大師及弟子同句、同味、同義，所謂第一句義」—“The teacher and the disciple have the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase”〔T02 0146a06〕 |
| 557 | 0146a13 | Asked by a bhikṣuṇī · answered by Ānanda · praise · appended sentence | 「世尊說是智果、智功德」—“the World-Honored One says it is the fruit of knowledge, the merit of knowledge”〔T02 0146a20〕; 「昔於一時，佛在娑祇城安禪林中」—“At one time in the past, the Buddha was in the city of Suoqi, in the Anchan Grove”〔T02 0146a22〕; 「如闍知羅比丘尼，迦羅跋比丘尼亦爾」—“As with the bhikṣuṇī Shezhiluo, so too with the bhikṣuṇī Jialuoba”〔T02 0146a29〕 |
| 558 | 0146b01 | A bhikṣu reflects to himself · himself asks Ānanda · Ānanda asks in return · silence · Ānanda answers | 「實問異答」—“asking truly and answering otherwise”〔T02 0146b08〕; 「經六年中，無有餘人問此義者」—“in the course of six years no one else came to ask this meaning”〔T02 0146b10〕; 「比丘！汝得此三昧？」—“Bhikṣu! Have you attained this samādhi?”〔T02 0146b14〕; 「彼比丘默然住」—“That bhikṣu remained silent”〔T02 0146b15〕 |
The grouping of the discourses
- Discourses 537 to 539: Aniruddha answers on the four foundations of mindfulness and divine power. The three discourses ask the same question, 「於何功德修習多修習」—“by cultivating and much cultivating what merit”; the one who answers is in each case the venerable Aniruddha, and the ones who ask are, in order, the venerable Śāriputra, the venerable Mahāmaudgalyāyana, and the venerable Ānanda; he answers with the four foundations of mindfulness, each time adding a simile: looking down from a tower upon the level ground below (Discourse 537), climbing to a mountain top and looking down upon a grove of a thousand palmyra trees (Discourse 538), standing at a crossroads of four ways and seeing the people come and go, sit and lie down (Discourse 539). The fixed sentence of the four foundations of mindfulness differs in wording among the three discourses: Discourse 537, 「內身身觀念處，精勤方便，正念正知，調伏世間貪憂」—“The foundation of mindfulness contemplating the body as body internally, ardent and resourceful, with right mindfulness and clear comprehension, taming greed and sorrow for the world”〔T02 0139c24〕; Discourse 538, 「內身身觀繫心住，精勤方便，正念正知，除世間貪憂」—“Contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world”〔T02 0140a14〕; Discourse 539, 「內身身觀念處繫心住，精勤方便，正念正知，除世間貪憂」—“The foundation of mindfulness contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world”〔T02 0140b05〕. Each is kept as the base text has it.
- Discourses 540 to 541: Aniruddha’s sickness and the four foundations of mindfulness. In sickness, 「身諸苦痛能自安忍」—“I can myself endure the pains of the body” (Discourse 540); not long after recovering from sickness, 「身諸苦痛漸得安隱」—“the pains of the body gradually find ease” (Discourse 541); both discourses are set in the Pine Grove Monastery, and both answer 「住四念處」—“Dwelling in the four foundations of mindfulness”.
- Discourses 542 to 543: the one in training and the one beyond training both cultivate the four foundations of mindfulness. The bhikṣu at the stage of training 「當住四念處」—“should dwell in the four foundations of mindfulness” (Discourse 542); of the arhat, 「彼亦修四念處也」—“he too cultivates the four foundations of mindfulness” (Discourse 543).
- Discourse 544: wanderers of another sect ask the reason for his going forth, and he answers 「為修習故」—“For the sake of cultivation”.
- Discourse 545: the simile of the great tree leaning downward; one who cultivates the four foundations of mindfulness inclines toward seclusion, deliverance, and nirvāṇa.
- Discourses 546 to 547: Kātyāyana answers brāhmaṇas. The cause and condition of disputes (Discourse 546); the dharma of the aged and of the young (Discourse 547).
- Discourse 548: Kātyāyana answers the king of Mathurā: the four castes are equal, they are differentiated by worldly speech, and the reality is action.
- Discourses 549 and 551: Kātyāyana explains the World-Honored One’s verses. The verse on the questions of the maiden Sengqiduo (Discourse 549); the verse on the questions of Mojianti in the Chapter on Meaning (Discourse 551). In both discourses a householder first recites the verse and asks; after Kātyāyana has explained it, the World-Honored One’s verse is cited again to close.
- Discourse 550: Kātyāyana speaks to the bhikṣus, recounting the six dharmas as places of escape from suffering that the Buddha, the World-Honored One, knows and sees (recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of the precepts, recollection of giving, recollection of the gods).
- Discourses 552 to 553: Kātyāyana explains the phrase spoken in the stone cave of Śakra, lord of the gods, on Mount Jiege. The question in the two discourses comes from the same source, and the answers differ: Discourse 552 rests on 「眼、眼識、眼識所識色相依生喜」—“the eye, eye-consciousness, and the forms cognized by eye-consciousness give rise, depending on one another, to delight”, Discourse 553 on 「眼界取，心法境界繫著使」—“clinging to the eye element, the fetter that binds and attaches to the mind-dharmas and their objects”.
- Discourses 554 to 555: Kātyāyana teaches sick elders. The elder and village chief of Hali is sick, and he teaches him the four unbreakable purities and the cultivation of the six recollections in dependence on them (Discourse 554); the elder Tuoshi of Bacheng is sick, abbreviated as 「如訶梨長者經廣說」—“as told at length in the discourse of the elder of Hali” (Discourse 555).
- Discourses 556 to 558: the fruit of knowledge and the merit of knowledge of the signless samādhi of the mind. The bhikṣuṇīs first ask the Buddha and then ask Ānanda (Discourse 556); the bhikṣuṇī Shezhiluo asks Ānanda (Discourse 557, with the bhikṣuṇī Jialuoba appended at the end); a bhikṣu follows Ānanda for six years and then himself asks Ānanda (Discourse 558).
Speakers
- The principal speakers are the Buddha’s disciples: the venerable Aniruddha in nine discourses (537 to 545); the venerable Mahākātyāyana in ten discourses (546 to 555); the venerable Ānanda in three discourses (556 to 558). The World-Honored One teaches the Dharma directly only in the first half of Discourse 556: 「佛告諸比丘尼」—“The Buddha told the bhikṣuṇīs”〔T02 0145c24〕; in the second half of the same discourse the bhikṣuṇīs go to ask Ānanda and Ānanda answers, and so the speakers of Discourse 556 are mixed.
- The askers in Aniruddha’s nine discourses: Discourse 537 the venerable Śāriputra, Discourse 538 the venerable Mahāmaudgalyāyana, Discourse 539 the venerable Ānanda; Discourses 540 to 543 many bhikṣus; Discourse 544 many wanderers of another sect; Discourse 545 has no asker, and Aniruddha 「語諸比丘」—“said to the bhikṣus”〔T02 0141b16〕.
- The askers in Mahākātyāyana’s ten discourses: Discourse 546 a brāhmaṇa carrying a water-pot staff, Discourse 547 a staff-bearing brāhmaṇa (the one who answers is Mahākātyāyana: 「尊者摩訶迦旃延亦在眾中坐」—“the venerable Mahākātyāyana was also seated in the assembly”〔T02 0141c22〕, followed by Kātyāyana speaking to the brāhmaṇa), Discourse 548 the king of the land of Mathurā, Discourse 549 the laywoman Jialijia, Discourse 551 the elder of Hali village, Discourses 552 to 554 the elder and village chief of Hali (Discourse 553 reads 「聚落主長者」—“the elder and village chief”〔T02 0145a10〕, without the two characters 「訶梨」—“Hali”); Discourse 550 has no asker, and Kātyāyana 「語諸比丘」—“said to the bhikṣus”〔T02 0143b20〕; Discourse 555 is abbreviated.
- Discourse 546: the brāhmaṇa joins his palms toward the place where the Buddha dwells and praises him, quoted by the base text within quotation marks: 「南無南無佛世尊、如來、應供、等正覺」—“Homage, homage to the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One”〔T02 0141c12〕, not an inner layer.
- Discourse 548: the king asks first, and Kātyāyana answers with 「此是世間言說耳」—“This is merely worldly speech”〔T02 0142a26〕; the king asks him to explain further, and Kātyāyana, with 「今當問汝，隨問答我」—“Now I shall question you; answer me as I ask”〔T02 0142b04〕, questions the king in return. Nine groups of question and answer:
- A brāhmaṇa as king summons the four kinds of people: the question 「大王！汝為婆羅門王」—“Great King! You, a king of brāhmaṇa birth”〔T02 0142b05〕; the answer 「如意」—“As I wish”〔T02 0142b08〕.
- A kṣatriya, a householder, or an elder as king: the question 「大王！剎利為王、居士為王、長者為王」—“Great King! If a kṣatriya is king, a householder is king, an elder is king”〔T02 0142b09〕; the answer 「如意」—“As he wishes”〔T02 0142b12〕.
- The four castes are equal: the question 「大王！如是四姓悉皆平等，有何差別？」—“Great King! In this way the four castes are all equal—what difference is there?”〔T02 0142b12〕; the answer 「實爾，尊者！四姓皆等」—“Truly so, venerable one! The four castes are all equal”〔T02 0142b15〕; Kātyāyana takes it up: 「是故，大王！當知四姓，世間言說為差別耳」—“Therefore, Great King, you should know that the four castes are differentiated merely by worldly speech”〔T02 0142b16〕.
- A brāhmaṇa who steals: the question 「此國土中有婆羅門，有偷盜者，當如之何？」—“in this country, if there are brāhmaṇas and among them there is a thief, how should he be dealt with?”〔T02 0142b18〕; the answer 「然婆羅門，則名為賊」—“that brāhmaṇa is called a thief”〔T02 0142b22〕.
- A kṣatriya, householder, or elder who steals: the question 「若剎利、居士、長者中有偷盜者，當復如何？」—“If among the kṣatriyas, householders, and elders there is a thief, how again should he be dealt with?”〔T02 0142b22〕; the answer 「亦鞭、亦縛，亦驅出國」—“He too is flogged, he too is bound, he too is driven from the country”〔T02 0142b24〕.
- Are they not equal: the question 「豈非四姓悉平等耶？」—“Are the four castes not all equal?”〔T02 0142b26〕; the answer 「如是義者，實無種種勝如差別」—“In this sense, truly there is no difference of superior and inferior of any kind”〔T02 0142b27〕; Kātyāyana takes it up: 「當依業真實、業依耶？」—“Should one not depend on the reality of action, depend on action?”〔T02 0142c03〕.
- The ten unwholesome courses of action: the question 「作十不善業跡已，為生惡趣耶？善趣耶？」—“having done the ten unwholesome courses of action, is he born in an evil destination, or in a good destination?”〔T02 0142c05〕; the answer 「婆羅門作十不善業跡，當墮惡趣」—“A brāhmaṇa who does the ten unwholesome courses of action falls into an evil destination”〔T02 0142c08〕.
- The ten wholesome courses of action: the question 「若婆羅門行十善業跡，離殺生，乃至正見，當生何所？」—“If a brāhmaṇa practices the ten wholesome courses of action, refraining from killing, up to right view, where shall he be born?”〔T02 0142c10〕; the answer 「若婆羅門行十善業跡者，當生善趣」—“If a brāhmaṇa practices the ten wholesome courses of action, he is born in a good destination”〔T02 0142c13〕.
- Equal or not: the question 「如是四姓，為平等不？」—“In this way, are the four castes equal, or not?”〔T02 0142c15〕; the answer 「如是義者，則為平等」—“In this sense they are equal”〔T02 0142c17〕.
- After the nine groups, Kātyāyana sums up: 「是故，大王當知，四姓悉平等耳」—“Therefore, Great King, you should know that the four castes are all equal”〔T02 0142c18〕; the king concludes: 「皆是業真實、依於業」—“All is the reality of action, depending on action”〔T02 0142c27〕. The answers take two forms, 「答言」—“he answered” and 「王白尊者摩訶迦旃延」—“The king said to the venerable Mahākātyāyana”, following the base text.
- Discourse 550: Kātyāyana recounts 「佛世尊、如來、應、等正覺所知所見」—“what the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, knows and sees”〔T02 0143b20〕; the teaching of the six recollections lies wholly within this recounting.
- Discourse 551: the one who answers is written 「尊者摩訶迦旃延」—“the venerable Mahākātyāyana”, and also 「尊者迦旃延語長者言」—“The venerable Kātyāyana said to the elder”〔T02 0144b13〕; from 「云何不讚歎？」—“What is not praising?”〔T02 0144b29〕 onward, three questions and three answers are not marked with asker and answerer in the base text, followed as it stands. Discourse 553 also reads 「尊者迦旃延語長者言」—“The venerable Kātyāyana said to the elder”〔T02 0145a16〕.
- Discourses 556 and 557: the bhikṣuṇīs’ praise begins with 「奇哉！尊者阿難！」—“Wonderful, venerable Ānanda!”〔T02 0146a05〕〔T02 0146a21〕.
- Discourse 558: the bhikṣu’s own thought has several layers of quotation marks in the base text: from 「我若詣尊者阿難所，問尊者阿難」—“If I go to where the venerable Ānanda is and ask the venerable Ānanda”〔T02 0146b04〕 onward, it contains the question he imagines and the counter-question he imagines Ānanda asking; 「實問異答」—“asking truly and answering otherwise”〔T02 0146b08〕 is the bhikṣu’s own thought.
Verses
- Discourse 549, Verse 1: the introductory sentence 「如世尊說僧耆多童女所問偈」—“As the World-Honored One said, the verse on the questions of the maiden Sengqiduo”〔T02 0143a09〕 runs across lines; the verse 0143a11–a15, five lines, ten phrases; the speaker is the laywoman Jialijia, citing the World-Honored One’s verse.
- Discourse 549, Verse 2: the introductory sentence 「是故世尊答僧耆多童女所問偈」—“Therefore the World-Honored One answered the questions of the maiden Sengqiduo with the verse”〔T02 0143b01〕 runs across lines; the verse 0143b03–b07, five lines, ten phrases, the same text as Verse 1; the speaker is the venerable Mahākātyāyana, citing the World-Honored One’s verse.
- Discourse 551, Verse 3: the introductory sentence 「如世尊義品答摩揵提所問偈」—“As the World-Honored One, in the Chapter on Meaning, answered the questions of Mojianti with the verse”〔T02 0144b03〕; the verse 0144b04–b07, four lines, eight phrases; the speaker is the elder of Hali village, citing the World-Honored One’s verse.
- Discourse 551, Verse 4: the introductory sentence 「是故世尊說義品答摩犍提所問偈」—“Therefore the World-Honored One spoke the verse answering the questions of Mojianti in the Chapter on Meaning”〔T02 0144c11〕 runs across lines; the verse 0144c13–c16, four lines, eight phrases; the speaker is the venerable Mahākātyāyana, citing the World-Honored One’s verse; its characters differ from Verse 3, see Section VII.
- The questions following the verses: 「尊者摩訶迦旃延！世尊此偈，其義云何？」—“Venerable Mahākātyāyana! What is the meaning of this verse of the World-Honored One?”〔T02 0143a16〕; 「尊者摩訶迦旃延！此偈有何義？」—“Venerable Mahākātyāyana! What is the meaning of this verse?”〔T02 0144b08〕.
- Four verses in all. This fascicle has no summary verse.
Abbreviated texts
| Discourse | Kind | Abbreviated text (verbatim) | Anchor | What it points to |
|---|---|---|---|---|
| 540 | As said above | 「即說三種譬，如上叉摩經說」—“At once he spoke the three similes, as told in the Chama discourse above” | 〔T02 0140c03〕 | Not specified in the text; the Chama discourse is not in this fascicle, and the text of the three similes does not appear in this fascicle |
| 554 | As said before | 「即說三種譬，如前叉摩比丘經說」—“At once he spoke the three similes, as told in the discourse of the bhikṣu Chama before” | 〔T02 0145b06〕 | The same abbreviation as in Discourse 540; the text of the three similes does not appear in this fascicle |
| 555 | Told at length | 「如訶梨長者經廣說」—“as told at length in the discourse of the elder of Hali” | 〔T02 0145c17〕 | The text does not specify its number; in this fascicle, the discourse in which the elder and village chief of Hali is sick and Kātyāyana goes to teach him is Discourse 554 |
| 557 | So too | 「如闍知羅比丘尼，迦羅跋比丘尼亦爾」—“As with the bhikṣuṇī Shezhiluo, so too with the bhikṣuṇī Jialuoba” | 〔T02 0146a29〕 | The question and answer of the bhikṣuṇī Shezhiluo in this discourse |
| 540 | Up to | 「謂內身身觀念處，乃至受、心、法觀念處」—“The foundation of mindfulness contemplating the body as body internally, up to the foundations of mindfulness contemplating feelings, mind, and dharmas” | 〔T02 0140c09〕 | The four foundations of mindfulness; the full list in this fascicle is in Discourse 537〔T02 0139c24〕 |
| 541 | Up to | 「謂內身身觀念處，乃至法法觀念處」—“The foundation of mindfulness contemplating the body as body internally, up to the foundation of mindfulness contemplating dharmas as dharmas” | 〔T02 0140c20〕 | The same as above |
| 542 | Up to | 「謂內身身觀念處，乃至法法觀念處」—“The foundation of mindfulness contemplating the body as body internally, up to the foundation of mindfulness contemplating dharmas as dharmas” | 〔T02 0141a09〕 | The same as above |
| 543 | Up to | 「乃至現法安樂住」—“up to dwelling at ease in this very life” | 〔T02 0141a27〕 | 「為現法樂住故」—“for the sake of dwelling at ease in this very life” in this discourse〔T02 0141a25〕 |
| 544 | Up to | 「若比丘內身身觀念處，乃至法法觀念處」—“If a bhikṣu contemplates the body as body internally, a foundation of mindfulness, up to contemplating dharmas as dharmas, a foundation of mindfulness” | 〔T02 0141b10〕 | The four foundations of mindfulness |
| 548 | Up to | 「乃至依業，真實無差別也」—“up to: depending on action, in reality there is no difference” | 〔T02 0142b17〕 | 「業真實者，是依業者」—“the reality is action; it is what depends on action” in this discourse〔T02 0142b02〕 |
| 548 | Up to | 「離殺生，乃至正見」—“refraining from killing, up to right view” | 〔T02 0142c10〕 | The reverse of the list of the ten unwholesome courses of action in this discourse〔T02 0142c04〕 |
| 549 | Up to | 「乃至於識處一切入處正受」—“up to the attainment of the all-entering sphere of the sphere of consciousness” | 〔T02 0143a27〕 | The list of the ten all-entering spheres in this discourse〔T02 0143a23〕 |
「乃至」—“up to” occurs eight times in all, all entered in the table above. 「即說三種譬」—“At once he spoke the three similes” occurs twice.
Closing formulas
- 「歡喜奉行」—“rejoiced and practiced accordingly” occurs three times in all: Discourse 545, 「尊者阿那律說此經已，諸比丘聞其所說，歡喜奉行」—“When the venerable Aniruddha had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly”〔T02 0141b20〕; Discourse 550, 「尊者摩訶迦旃延說此經已，諸比丘聞其所說，歡喜奉行」—“When the venerable Mahākātyāyana had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly”〔T02 0144a26〕; Discourse 558, 「尊者阿難說此法時，異比丘聞其所說，歡喜奉行」—“When the venerable Ānanda spoke this Dharma, a certain bhikṣu, having heard what he said, rejoiced and practiced accordingly”〔T02 0146b17〕.
- Discourses 537 and 539: 「時，二正士共論議已，各從座起而去」—“Then the two venerables, having finished their discussion, each rose from his seat and left”〔T02 0140a05〕〔T02 0140b24〕; Discourse 538: 「時二正士共論議已，各從座起而去」—“Then the two venerables, having finished their discussion, each rose from his seat and left”〔T02 0140a24〕 (no comma after 「時」—“then”, following the base text).
- Discourses 540, 541, and 543: 「時，諸正士共論議已，歡喜隨喜，各從座起而去」—“Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left”〔T02 0140c11〕〔T02 0140c22〕〔T02 0141a28〕.
- Discourse 542: 「時，諸比丘共聞尊者阿那律所說，歡喜隨喜，各從座起而去」—“Then the bhikṣus, having together heard what the venerable Aniruddha said, rejoiced and rejoiced in accord, and each rose from his seat and left”〔T02 0141a13〕.
- Discourse 544: 「時，眾多外道出家聞尊者阿那律所說，歡喜隨喜，各從座起而去」—“Then the many wanderers of another sect, having heard what the venerable Aniruddha said, rejoiced and rejoiced in accord, and each rose from his seat and left”〔T02 0141b11〕.
- Discourse 546: 「歡喜隨喜，從座起去」—“rejoiced and rejoiced in accord, rose from his seat, and left”〔T02 0141c15〕; Discourse 547: 「歡喜隨喜，還其本處」—“rejoiced and rejoiced in accord, and returned to his own dwelling”〔T02 0142a17〕.
- Discourses 548, 551, 552, 553, 556 (two places), and 557: 「歡喜隨喜，作禮而去」—“rejoiced and rejoiced in accord, paid homage, and left”, as in Discourse 548〔T02 0142c28〕 and Discourse 556〔T02 0145c27〕〔T02 0146a12〕.
- Discourse 549: 「示、教、照、喜；示、教、照、喜已，從座起而去」—“instructed, taught, illumined, and gladdened her; having instructed, taught, illumined, and gladdened her, he rose from his seat and left”〔T02 0143b16〕; Discourse 554: 「示、教、照、喜；示、教、照、喜已，從座起去」—“instructed, taught, illumined, and gladdened him; having instructed, taught, illumined, and gladdened him, he rose from his seat and left”〔T02 0145c10〕.
- Discourse 555 has no closing formula.
- Counts: 「歡喜隨喜」—“rejoiced and rejoiced in accord” 14; 「作禮而去」—“paid homage, and left” 7; 「各從座起而去」—“each rose from his seat and left” 8; 「從座起而去」—“rose from his seat and left” 9 (including Discourse 549); 「從座起去」—“rose from his seat, and left” 2 (Discourses 546 and 554); 「還其本處」—“returned to his own dwelling” 1.
The Compendium of Topics—The Compendium of Topics has no item-by-item gloss.
II. Collation with the Alternate Translations
For the twenty-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 Alternate Translation of the Saṃyukta Āgama also has no note pointing back to these discourses. The parallels given by the Taishō notes are only the Pāli coordinates (see Section X②) and two cf. entries, copied in their original text, and no comparison of our own is constructed.
| Discourse | Taishō note (verbatim) | Kind | Anchor |
|---|---|---|---|
| 545 | cf. S. 52. 8. Salaḷāgāra. | cf. (a note of the original printing; the current note is the same) | 0141b14 |
| 553 | cf. S. 35. 130, Hāliddako. | cf. (a note of the original printing; the current note is the same) | 0145a08 |
III. Scriptural and Treatise Grounding (the “eye”)
The Compendium of Topics has no item-by-item gloss.
The Saṃyukta Āgama is what is spoken by the Buddha and the disciples, and what it relies on is the sūtra itself. The Compendium of Topics names in general three aspects of the Saṃyukta Āgama, and its one aspect of the one who speaks bears directly on this division:
- 「何等為三？一、是能說，二、是所說，三、是所為說。」—“What are the three? First, the one who speaks; second, what is spoken; third, for whom it is spoken.”〔T30n1579 0772c17〕
- 「若如來、若如來弟子，是能說。」—“The Tathāgata, or the Tathāgata’s disciples, are the ones who speak.”〔T30n1579 0772c18〕
- 「如弟子所說，佛所說分。」—“As with what is spoken by the disciples, so with the portion spoken by the Buddha.”〔T30n1579 0772c19〕
The treatise takes the Tathāgata’s disciples as ones who speak and gives 「弟子所說」—“what is spoken by the disciples” as its example; what this division relies on is only this one statement of the treatise’s own. The treatise does not select and gather the discourses spoken by the disciples discourse by discourse, and so this fascicle sets up no correspondence between discourse and treatise.
IV. Essentials of the Commentary on This Passage
This fascicle has no old line-by-line commentary. The Compendium of Topics has no item-by-item gloss.
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, and there is nothing to set in columns.
VI. Terms (first occurrences — glosses drawn only from the Compendium of Topics, verbatim)
Carried over from before: Śāriputra, Aniruddha, Ānanda, Kātyāyana, the two venerables, venerable, the four foundations of mindfulness, the small thousandfold world, Sumeru, the palmyra tree, the divine eye, the crossroads of four ways, the Pine Grove Monastery, enduring patiently, right mindfulness and clear comprehension, the stage of training, the safe nirvāṇa, knowing and realizing for oneself in this very life, laying down the heavy burdens, the bonds of existence, well liberated in mind, dwelling at ease in this very life, wanderer of another sect, the ascetic Gautama, the factors of awakening, sloping and flowing, deliverance, binding and attachment, the Tathāgata the Worthy One the Perfectly Awakened One, perfect in knowledge and conduct, tamer of persons, the teacher, Kośala, the dining hall, the five strands of sense pleasure, kṣatriya, the ten unwholesome courses of action, the all-entering spheres, attainment, bright-white, the path to cessation, instructing teaching illumining and gladdening, rinsing the mouth, the superior place, the one-vehicle path, the Dharma as it really is, thoughts of desire, thoughts of harming, the straight path, fever, not subject to time, pure conduct, the unsurpassed field of merit, the knowledge and vision of liberation, unbroken precepts, the six recollections, the gods of the Thirty-Three, the gods who wield the creations of others, the meeting of the three gives rise to contact, a palmyra tree cut off at the crown, Śakra lord of the gods, liberation through the exhaustion of craving, the ultimate end, the fetter that binds and attaches, the four unbreakable purities, unbreakable purity, accomplishment in the noble precepts, declaring for oneself, stream-entry, once-returning, non-returning, signless, the fruit of knowledge, the same phrase, laywoman, a certain bhikṣu, following, Kauśāmbī, Ghoṣila’s Park, aged in years with faculties ripe, pure and bright-white.
The first occurrences in this fascicle are as follows; the Compendium of Topics has no item-by-item gloss on what is spoken by the disciples, and every term newly occurring in this fascicle is ‘not glossed in the treatise’; where the discourse asks and answers itself, its answering sentence is recorded as ‘this fascicle glosses it itself’.
| Term | First occurrence in this fascicle (verbatim) | Anchor | The Compendium of Topics |
|---|---|---|---|
| The Shoucheng Bathing Pool (手成浴池) | 「住舍衛國手成浴池側」—“were staying at Śrāvastī, beside the Shoucheng Bathing Pool” | 〔T02 0139c18〕 | Not glossed in the treatise |
| Great divine power (大德神力) | 「有大德神力，於何功德修習多修習而能至此？」—“You have great divine power—by cultivating and much cultivating what merit have you come to this?” | 〔T02 0139c21〕 | Not glossed in the treatise; this fascicle glosses it itself: 「於四念處修習多修習，成此大德神力」—“By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power”〔T02 0139c22〕 |
| Taming greed and sorrow for the world (調伏世間貪憂) | 「正念正知，調伏世間貪憂」—“with right mindfulness and clear comprehension, taming greed and sorrow for the world” | 〔T02 0139c24〕 | Not glossed in the treatise |
| A high tower (樓觀) | 「如明目士夫於樓觀上」—“as a clear-eyed man on a high tower” | 〔T02 0140a02〕 | Not glossed in the treatise |
| With the mind bound in place (繫心住) | 「內身身觀繫心住」—“contemplating the body as body internally with the mind bound in place” | 〔T02 0140a14〕 | Not glossed in the treatise |
| Removing greed and sorrow for the world (除世間貪憂) | 「除世間貪憂」—“removing greed and sorrow for the world” | 〔T02 0140a15〕 | Not glossed in the treatise |
| A thousand Sumerus (千須彌山) | 「於千須彌山以少方便悉能觀察」—“with little effort I can survey a thousand Sumerus” | 〔T02 0140a19〕 | Not glossed in the treatise |
| A grove of a thousand palmyra trees (千多羅樹林) | 「觀下千多羅樹林」—“looks down upon a grove of a thousand palmyra trees” | 〔T02 0140a21〕 | Not glossed in the treatise |
| Great virtue, great strength, great supernormal power (大德大力大神通) | 「成就如是大德大力大神通」—“accomplished such great virtue, great strength, great supernormal power” | 〔T02 0140b02〕 | Not glossed in the treatise |
| The pure divine eye (淨天眼) | 「以淨天眼過天、人眼」—“with the pure divine eye surpassing the eyes of gods and humans” | 〔T02 0140b10〕 | Not glossed in the treatise |
| Taking rebirth according to their actions (隨業受生) | 「隨業受生，皆如實見」—“taking rebirth according to their actions, and I see all of it as it really is” | 〔T02 0140b12〕 | Not glossed in the treatise |
| The three similes · the Chama discourse (三種譬·叉摩經) | 「即說三種譬，如上叉摩經說」—“At once he spoke the three similes, as told in the Chama discourse above” | 〔T02 0140c03〕 | Not glossed in the treatise; the text of the three similes does not appear in this fascicle |
| Recovered from sickness (病差) | 「病差未久」—“had not long recovered from his sickness” | 〔T02 0140c15〕 | Not glossed in the treatise |
| Dwelling in ease and happiness (安隱樂住) | 「安隱樂住不？」—“Do you dwell in ease and happiness?” | 〔T02 0140c16〕 | Not glossed in the treatise |
| Dwelling at ease in this very life (現法安樂住) | 「現法安樂住」—“dwelling at ease in this very life” | 〔T02 0141a28〕 | Not glossed in the treatise |
| The faculties · the powers · the factors of awakening · the foundations of mindfulness (諸根·諸力·諸覺分·諸念處) | 「謂修諸根、修諸力、修諸覺分、修諸念處」—“Cultivating the faculties, cultivating the powers, cultivating the factors of awakening, cultivating the foundations of mindfulness” | 〔T02 0141b06〕 | Not glossed in the treatise |
| Growing leaning downward (順下) | 「譬如大樹，生而順下」—“It is like a great tree that grows leaning downward” | 〔T02 0141b16〕 | Not glossed in the treatise |
| The Wuni Pool (烏泥池) | 「在跋蘭那聚落烏泥池側」—“was beside the Wuni Pool of the village Baluanna” | 〔T02 0141b23〕 | Not glossed in the treatise |
| A brāhmaṇa carrying a water-pot staff (執澡灌杖梵志) | 「時，有執澡灌杖梵志」—“At that time a brāhmaṇa carrying a water-pot staff” | 〔T02 0141b24〕 | Not glossed in the treatise |
| Bound and attached by desire (貪欲繫著) | 「貪欲繫著因緣故」—“Through the cause and condition of being bound and attached by desire” | 〔T02 0141b28〕 | Not glossed in the treatise |
| Bound and attached by desire for views (見欲繫著) | 「以見欲繫著故，出家、出家而復共諍」—“Because they are bound and attached by desire for views, those gone forth again dispute with those gone forth” | 〔T02 0141c02〕 | Not glossed in the treatise |
| Poluoqi (婆羅耆) | 「佛世尊今在婆羅耆人中」—“The Buddha, the World-Honored One, is now among the people of Poluoqi” | 〔T02 0141c08〕 | Not glossed in the treatise |
| Homage · the Worthy One (南無·應供) | 「南無南無佛世尊、如來、應供、等正覺」—“Homage, homage to the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One” | 〔T02 0141c12〕 | Not glossed in the treatise |
| Pure at the root (淨根本) | 「淨根本」—“pure at the root” | 〔T02 0141c13〕 | Not glossed in the treatise |
| A staff-bearing brāhmaṇa (執杖梵志) | 「時，有執杖梵志年耆根熟」—“At that time a staff-bearing brāhmaṇa, aged in years, his faculties ripe” | 〔T02 0141c18〕 | Not glossed in the treatise |
| One of the aged (宿士) | 「何故見老宿士不共語問訊，恭敬命坐？」—“Why, seeing an old and aged man, do you not speak with him, greet him, and respectfully offer him a seat?” | 〔T02 0141c21〕 | Not glossed in the treatise; this fascicle glosses it itself: 「而彼成就耆年法者，為宿士數」—“if he is accomplished in the dharma of age, he is counted among the aged”〔T02 0142a01〕 |
| An aged elder (宿老) | 「我法有宿老來」—“In our Dharma, when an aged elder comes” | 〔T02 0141c23〕 | Not glossed in the treatise |
| The dharma of youth · white hair and fallen teeth (年少法·髮白齒落) | 「耆年八十、九十，髮白齒落，成就年少法者」—“one aged eighty or ninety, with white hair and fallen teeth, who is accomplished in the dharma of youth” | 〔T02 0141c28〕 | Not glossed in the treatise; this fascicle glosses it itself: 「於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁」—“With regard to these five strands of sense pleasure one is not free from greed, not free from desire, not free from craving, not free from longing, not free from turbidity”〔T02 0142a06〕 |
| The dharma of age (耆年法) | 「而彼成就耆年法者」—“if he is accomplished in the dharma of age” | 〔T02 0142a01〕 | Not glossed in the treatise |
| The dharma of the old (老人法) | 「成就老人法，為宿士數」—“he is accomplished in the dharma of the old and is counted among the aged” | 〔T02 0142a12〕 | Not glossed in the treatise |
| The dense forest (稠林) | 「尊者摩訶迦旃延在稠林中住」—“The venerable Mahākātyāyana was staying in the dense forest” | 〔T02 0142a19〕 | Not glossed in the treatise |
| A prince of the west (西方王子) | 「摩偷羅國王是西方王子」—“the king of the land of Mathurā, a prince of the west” | 〔T02 0142a20〕 | Not glossed in the treatise |
| Worldly speech (世間言說) | 「此是世間言說耳」—“This is merely worldly speech” | 〔T02 0142a26〕 | Not glossed in the treatise |
| The reality is action (業真實) | 「業真實者，是依業者」—“the reality is action; it is what depends on action” | 〔T02 0142b02〕 | Not glossed in the treatise; this fascicle glosses it itself: 「皆是業真實、依於業」—“All is the reality of action, depending on action”〔T02 0142c27〕 |
| The four castes (四姓) | 「所有四姓悉皆召來」—“all the four castes are summoned” | 〔T02 0142b10〕 | Not glossed in the treatise |
| Difference of superior and inferior (勝如差別) | 「無有勝如差別之異」—“there is no difference of superior and inferior” | 〔T02 0142b14〕 | Not glossed in the treatise |
| Depending on action (業依) | 「當依業真實、業依耶？」—“Should one not depend on the reality of action, depend on action?” | 〔T02 0142c03〕 | Not glossed in the treatise |
| The arhats (阿羅呵) | 「於阿羅呵所為何所聞？」—“What have you heard from the arhats?” | 〔T02 0142c06〕 | Not glossed in the treatise |
| The ten wholesome courses of action (十善業跡) | 「若婆羅門行十善業跡，離殺生，乃至正見」—“If a brāhmaṇa practices the ten wholesome courses of action, refraining from killing, up to right view” | 〔T02 0142c10〕 | Not glossed in the treatise |
| The Kuluoluozha Monastery (拘羅羅咤精舍) | 「拘羅羅咤精舍」—“the Kuluoluozha Monastery” | 〔T02 0143a04〕 | Not glossed in the treatise |
| The laywoman Jialijia (迦梨迦優婆夷) | 「迦梨迦優婆夷舍」—“the house of the laywoman Jialijia” | 〔T02 0143a06〕 | Not glossed in the treatise |
| The maiden Sengqiduo (僧耆多童女) | 「答僧耆多童女所問」—“answering the questions of the maiden Sengqiduo” | 〔T02 0143a09〕 | Not glossed in the treatise |
| The real meaning abides in the mind (實義存於心) | 「實義存於心，寂滅而不亂」—“The real meaning abides in the mind, quiescent and undisturbed” | 〔T02 0143a11〕 | Not glossed in the treatise; this fascicle glosses it itself: 「以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂」—“because they see its origin, see its danger, see its cessation, see the path to its cessation, the real meaning comes to abide in the mind, quiescent and undisturbed”〔T02 0143a21〕 |
| The attainment of the all-entering sphere of earth (地一切入處正受) | 「地一切入處正受，此則無上，為求此果」—“The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek” | 〔T02 0143a18〕 | Not glossed in the treatise |
| Seeing its origin · seeing its danger · seeing its cessation · seeing the path to its cessation (見本·見患·見滅·見滅道跡) | 「以見本、見患、見滅、見滅道跡」—“because they see its origin, see its danger, see its cessation, see the path to its cessation” | 〔T02 0143a21〕 | Not glossed in the treatise |
| The ten all-entering spheres (十種一切入處) | 「如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處」—“In the same way, the all-entering sphere of water, the all-entering sphere of fire, the all-entering sphere of wind, the all-entering sphere of blue, the all-entering sphere of yellow, the all-entering sphere of red, the all-entering sphere of white, the all-entering sphere of space, the all-entering sphere of consciousness” | 〔T02 0143a23〕 | Not glossed in the treatise; the all-entering sphere of earth occurs at〔T02 0143a18〕, and together they make ten |
| Seeing well · entering well (善見·善入) | 「善見、善入」—“seeing well, entering well” | 〔T02 0143b01〕 | Not glossed in the treatise |
| A low seat (卑坐) | 「敷一卑坐」—“spread a low seat” | 〔T02 0143b14〕 | Not glossed in the treatise |
| Six dharmas as places of escape from suffering (六法出苦處) | 「說六法出苦處昇於勝處」—“teaches six dharmas as places of escape from suffering that rise to the superior place” | 〔T02 0143b21〕 | Not glossed in the treatise |
| The Dharma of suchness (真如法) | 「得真如法」—“attains the Dharma of suchness” | 〔T02 0143b23〕 | Not glossed in the treatise |
| The mind of defiled attachment (染著心) | 「出染著心」—“leaves the mind of defiled attachment” | 〔T02 0143b27〕 | Not glossed in the treatise; this fascicle glosses it itself: 「何等為染著心？謂五欲功德」—“What is the mind of defiled attachment? It is the five strands of sense pleasure”〔T02 0143b28〕 |
| Recollection of the Buddha (念佛) | 「修習念佛，正向涅槃」—“cultivates recollection of the Buddha, heading rightly toward nirvāṇa” | 〔T02 0143c01〕 | Not glossed in the treatise |
| Realized for oneself (緣自覺悟) | 「緣自覺悟」—“realized for oneself” | 〔T02 0143c05〕 | Not glossed in the treatise |
| Recollection of the Dharma (念法) | 「修習念法」—“cultivates recollection of the Dharma” | 〔T02 0143c09〕 | Not glossed in the treatise |
| The four pairs, the eight persons (四雙八士) | 「如是四雙八士」—“Such are the four pairs, the eight persons” | 〔T02 0143c16〕 | Not glossed in the treatise |
| Recollection of the Saṅgha (念僧) | 「修習念僧」—“cultivates recollection of the Saṅgha” | 〔T02 0143c22〕 | Not glossed in the treatise |
| The eight names of the virtue of the precepts (戒德八名) | 「念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒」—“he recollects precepts unbroken, uncut, unmixed, undeparted-from, not stolen, well perfected, praiseworthy, of pure conduct and not disdained” | 〔T02 0143c26〕 | Not glossed in the treatise |
| The recollection of precepts (戒念) | 「修戒念」—“cultivates the recollection of precepts” | 〔T02 0144a03〕 | Not glossed in the treatise |
| The six kinds of giving (六施) | 「解脫心施、常施、捨施、樂施、具足施、平等施」—“giving with a liberated mind, constant giving, giving in relinquishment, giving with delight, complete giving, equal giving” | 〔T02 0144a08〕 | Not glossed in the treatise |
| The recollection of giving (施念) | 「修施念」—“cultivates the recollection of giving” | 〔T02 0144a12〕 | Not glossed in the treatise |
| The gods of the Four Great Kings · the Yāma gods · the Tuṣita gods · the gods who delight in creation (四王天·炎摩天·兜率陀天·化樂天) | 「念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天」—“he recollects the gods of the Four Great Kings, the gods of the Thirty-Three, the Yāma gods, the Tuṣita gods, the gods who delight in creation, and the gods who wield the creations of others” | 〔T02 0144a16〕 | Not glossed in the treatise |
| Faith, precepts, giving, learning, wisdom (信戒施聞慧) | 「信、戒、施、聞、慧」—“faith, precepts, giving, learning, and wisdom” | 〔T02 0144a18〕 | Not glossed in the treatise |
| The recollection of the gods (天念) | 「修天念，正向涅槃」—“cultivates the recollection of the gods, heading rightly toward nirvāṇa” | 〔T02 0144a23〕 | Not glossed in the treatise |
| The Śākyan village of Hali (釋氏訶梨聚落) | 「住釋氏訶梨聚落精舍」—“was staying in the monastery of the Śākyan village of Hali” | 〔T02 0144a29〕 | Not glossed in the treatise |
| The Chapter on Meaning · Mojianti (義品·摩揵提) | 「如世尊義品答摩揵提所問偈」—“As the World-Honored One, in the Chapter on Meaning, answered the questions of Mojianti with the verse” | 〔T02 0144b03〕 | Not glossed in the treatise |
| The source of the flow (流源) | 「斷一切諸流，亦塞其流源」—“Cutting off all the flows, and also blocking their source” | 〔T02 0144b04〕 | Not glossed in the treatise; this fascicle glosses it itself: 「依此受生愛喜流，是名流源」—“depending on this feeling the flow of craving and delight arises; this is called the source of the flow”〔T02 0144b21〕 |
| The flow (流) | 「眼流者，眼識起貪，依眼界貪欲流出，故名為流」—“The flow of the eye is this: greed arises in eye-consciousness, and depending on the eye element desire flows out; therefore it is called the flow” | 〔T02 0144b09〕 | Not glossed in the treatise |
| Not flowing (不流) | 「云何名為不流？」—“What is called not flowing?” | 〔T02 0144b12〕 | Not glossed in the treatise; this fascicle glosses it itself: 「彼若盡、無欲、滅、息、沒，是名不流」—“when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing”〔T02 0144b14〕 |
| Clinging to the eye element (眼界取) | 「謂眼界取心法境界繫著使」—“Clinging to the eye element, the fetter that binds and attaches to the mind-dharmas and their objects” | 〔T02 0144b22〕 | Not glossed in the treatise |
| Blocking the source of the flow (塞流源) | 「是名塞流源」—“this is called blocking the source of the flow” | 〔T02 0144b23〕 | Not glossed in the treatise |
| Praising one another in close association (習近相讚歎) | 「云何名習近相讚歎？」—“What is called praising one another in close association?” | 〔T02 0144b26〕 | Not glossed in the treatise; this fascicle glosses it itself: 「凡所為作，悉皆共同，是名習近相讚歎」—“in all they do acting together; this is called praising one another in close association”〔T02 0144b27〕 |
| Not emptied of desire (不空欲) | 「云何不空欲？」—“What is not emptied of desire?” | 〔T02 0144c02〕 | Not glossed in the treatise; this fascicle glosses it itself: 「於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲」—“with regard to these five sense pleasures one is not free from greed, not free from craving, not free from longing, not free from thirst; this is called not emptied of desire”〔T02 0144c05〕 |
| Emptied of desire (空欲) | 「是名空欲」—“this is called emptied of desire” | 〔T02 0144c08〕 | Not glossed in the treatise; this fascicle glosses it itself: 「謂於此五欲功德離貪、離欲、離愛、離念、離渴」—“With regard to these five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from thirst”〔T02 0144c06〕 |
| The mind-dharmas filling again (心法還復滿) | 「說我繫著使，是名心法還復滿」—“To speak of the fetter that binds and attaches to a self—this is called the mind-dharmas filling again” | 〔T02 0144c08〕 | Not glossed in the treatise |
| The elder and village chief (聚落主長者) | 「時，訶梨聚落主長者詣尊者摩訶迦旃延所」—“At that time the elder and village chief of Hali came to where the venerable Mahākātyāyana was” | 〔T02 0144c22〕 | Not glossed in the treatise |
| Mount Jiege · the stone cave of Śakra, lord of the gods (界隔山·天帝釋石窟) | 「界隔山天帝釋石窟」—“the stone cave of Śakra, lord of the gods, on Mount Jiege” | 〔T02 0144c24〕 | Not glossed in the treatise |
| Kauśika (憍尸迦) | 「憍尸迦！若沙門、婆羅門無上愛盡解脫」—“Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving” | 〔T02 0144c25〕 | Not glossed in the treatise |
| Ultimate stainlessness (究竟無垢) | 「究竟邊際，究竟無垢，究竟梵行，畢竟清淨」—“the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity” | 〔T02 0144c26〕 | Not glossed in the treatise |
| Giving rise, depending on one another, to delight (相依生喜) | 「眼識所識色相依生喜」—“the forms cognized by eye-consciousness give rise, depending on one another, to delight” | 〔T02 0144c29〕 | Not glossed in the treatise |
| The six foundations of recollection (六念處) | 「增六念處」—“increase the six foundations of recollection” | 〔T02 0145c01〕 | Not glossed in the treatise |
| Bacheng · Tuoshi (八城·陀施) | 「時，有八城長者名曰陀施」—“At that time there was an elder of Bacheng named Tuoshi” | 〔T02 0145c14〕 | Not glossed in the treatise |
| The city of Suoqi · the Anchan Grove (娑祇城·安禪林) | 「佛住娑祇城安禪林中」—“the Buddha was staying in the city of Suoqi, in the Anchan Grove” | 〔T02 0145c18〕 | Not glossed in the treatise |
| The signless samādhi of the mind (無相心三昧) | 「若無相心三昧，不涌、不沒」—“If the signless samādhi of the mind neither surges nor sinks” | 〔T02 0145c22〕 | Not glossed in the treatise; this fascicle glosses it itself: 「此無相心三昧智果、智功德」—“this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge”〔T02 0145c26〕 |
| Liberated and then abiding, abiding and then liberated (解脫已住，住已解脫) | 「解脫已住，住已解脫」—“liberated and then abiding, abiding and then liberated” | 〔T02 0145c23〕 | Not glossed in the treatise |
| The merit of knowledge (智功德) | 「此無相心三昧智果、智功德」—“this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge” | 〔T02 0145c26〕 | Not glossed in the treatise |
| The first meaning of the phrase (第一句義) | 「第一句義」—“the first meaning of the phrase” | 〔T02 0146a07〕 | Not glossed in the treatise |
| The bhikṣuṇī Shezhiluo (闍知羅比丘尼) | 「闍知羅比丘尼詣尊者阿難所」—“the bhikṣuṇī Shezhiluo came to where the venerable Ānanda was” | 〔T02 0146a15〕 | Not glossed in the treatise |
| The bhikṣuṇī Jialuoba (迦羅跋比丘尼) | 「迦羅跋比丘尼亦爾」—“so too with the bhikṣuṇī Jialuoba” | 〔T02 0146a29〕 | Not glossed in the treatise |
| Asking truly and answering otherwise (實問異答) | 「實問異答」—“asking truly and answering otherwise” | 〔T02 0146b08〕 | Not glossed in the treatise |
The Sanskrit forms of the terms of this fascicle are not given; for the Taishō notes giving transcription correspondences, see Section X.
VII. Similes and Rhetoric
Six similes
- Looking down from a tower upon the level ground below—「如明目士夫於樓觀上，觀下平地種種之物」—“as a clear-eyed man on a high tower looks down upon the various things on the level ground below”〔T02 0140a02〕: a simile for Aniruddha surveying the small thousandfold world with little effort (Discourse 537).
- Climbing to a mountain top and looking down upon a grove of a thousand palmyra trees—「如明目士夫登高山頂，觀下千多羅樹林」—“as a clear-eyed man climbs to a mountain top and looks down upon a grove of a thousand palmyra trees”〔T02 0140a20〕: a simile for seeing a thousand Sumerus with little effort (Discourse 538).
- Standing at a crossroads of four ways and seeing the people—「譬如明目士夫住四衢道，見諸人民若來、若去、若坐、若臥」—“As a clear-eyed man standing at a crossroads of four ways sees the people coming and going, sitting and lying down”〔T02 0140b16〕: a simile for seeing with the pure divine eye beings at the time of death and at the time of birth, in good destinations and in evil destinations (Discourse 539).
- The three similes (abbreviated)—「即說三種譬，如上叉摩經說」—“At once he spoke the three similes, as told in the Chama discourse above”〔T02 0140c03〕; 「即說三種譬，如前叉摩比丘經說」—“At once he spoke the three similes, as told in the discourse of the bhikṣu Chama before”〔T02 0145b06〕: both discourses abbreviate them, and the text of the similes does not appear in this fascicle; this is only noted, not supplied.
- The great tree leaning downward—「譬如大樹，生而順下，隨浚隨輸，若伐其根，樹必當倒，隨所而順下」—“It is like a great tree that grows leaning downward, following the slope, following the flow; if its root is cut, the tree must fall, and it falls in the direction in which it leans”〔T02 0141b16〕: applied to the Dharma as 「如是比丘修四念處，長夜順趣浚輸，向於遠離」—“In this way, a bhikṣu who cultivates the four foundations of mindfulness through the long night inclines, slopes, and flows toward seclusion”〔T02 0141b18〕 (Discourse 545).
- A palmyra tree cut off at the crown—「如截多羅樹頭，於未來世更不復生」—“like a palmyra tree cut off at the crown, never to arise again in future”〔T02 0144c09〕: a simile for the arhat bhikṣu who has cut off its root and no longer disputes with others (Discourse 551).
「譬如」—“it is like” occurs twice in all; 「如明目士夫」—“as a clear-eyed man” three times. Discourse 547’s 「髮白齒落」—“white hair and fallen teeth”〔T02 0141c28〕 and 「膚白髮黑，盛壯美色」—“white of skin and black of hair, in the fullness of strength and fair of looks”〔T02 0142a03〕 are what the brāhmaṇa asks about, not similes.
Verses
Discourse 549, Verse 1 (Verse 2 has the same text):
- 「實義存於心，寂滅而不亂，」—“The real meaning abides in the mind, quiescent and undisturbed;”〔T02 0143a11〕
- 「降伏諸勇猛，可愛端正色，」—“he has subdued all that is fierce, the lovely and well-formed;”〔T02 0143a12〕
- 「一心獨靜思，服食妙禪樂；」—“single-minded, reflecting alone, he feeds on the sublime joy of dhyāna;”〔T02 0143a13〕
- 「是則為遠離，世間之伴黨，」—“this is called seclusion from the companions of the world;”〔T02 0143a14〕
- 「世間諸伴黨，無習近我者。」—“among the companions of the world there is none who associates with me.”〔T02 0143a15〕
Verse 2, the five lines from〔T02 0143b03〕to〔T02 0143b07〕, is character for character the same as Verse 1.
Discourse 551, Verse 3:
- 「斷一切諸流，亦塞其流源，」—“Cutting off all the flows, and also blocking their source;”〔T02 0144b04〕
- 「聚落相習近，牟尼不稱歎。」—“close association with the village the sage does not praise.”〔T02 0144b05〕
- 「虛空於五欲，永以不還滿，」—“Emptied of the five sense pleasures, never again to be filled;”〔T02 0144b06〕
- 「世間諍言訟，畢竟不復為。」—“disputes and quarrels of the world he finally does no more.”〔T02 0144b07〕
Discourse 551, Verse 4:
- 「若斷一切流，亦塞其流源，」—“If one cuts off all the flows, and also blocks their source;”〔T02 0144c13〕
- 「聚落相習近，牟尼不稱歎。」—“close association with the village the sage does not praise.”〔T02 0144c14〕
- 「虛空於諸欲，永已不還滿，」—“Emptied of desires, never again to be filled;”〔T02 0144c15〕
- 「不復與世間，共言語諍訟。」—“no longer with the world does he exchange words in dispute.”〔T02 0144c16〕
The characters in which Verses 3 and 4 differ: the first phrase, 「斷一切諸流」—“Cutting off all the flows” and 「若斷一切流」—“If one cuts off all the flows”; the fifth phrase, 「虛空於五欲」—“Emptied of the five sense pleasures” and 「虛空於諸欲」—“Emptied of desires”; the sixth phrase, 「永以不還滿」—“never again to be filled” and 「永已不還滿」—“never again to be filled”; the last two phrases, 「世間諍言訟，畢竟不復為」—“disputes and quarrels of the world he finally does no more” and 「不復與世間，共言語諍訟」—“no longer with the world does he exchange words in dispute”. Each is kept as the base text has it.
Fixed formulas (everything within the quotation marks is verbatim from the base text; the count = the number of occurrences in the whole text of this fascicle)
| Phrase | Occurrences |
|---|---|
| 「如是我聞」—“Thus have I heard” | 22 |
| 「於何功德修習多修習」—“by cultivating and much cultivating what merit” | 3 |
| 「成此大德神力」—“accomplished this great divine power” | 8 |
| 「正念正知」—“right mindfulness and clear comprehension” | 13 |
| 「正念正智」—“right mindfulness and right knowledge” | 1 |
| 「五欲功德」—“the five strands of sense pleasure” | 17 |
| 「如來、應、等正覺」—“the Tathāgata, the Worthy One, the Perfectly Awakened One” | 11 |
| 「出染著心」—“leaves the mind of defiled attachment” | 6 |
| 「乘於直道」—“rides the straight path” | 6 |
| 「正向涅槃」—“heading rightly toward nirvāṇa” | 6 |
| 「不起欲覺、瞋恚、害覺」—“thoughts of desire, ill will, and harming do not arise” | 5 |
| 「世間言說」—“worldly speech” | 6 |
| 「王白尊者摩訶迦旃延」—“The king said to the venerable Mahākātyāyana” | 8 |
| 「無有種種勝如差別」—“there is no difference of superior and inferior of any kind” | 3 |
| 「業真實」—“the reality is action” | 4 |
| 「一切入處」—“all-entering sphere” | 12 |
| 「究竟邊際」—“the ultimate end” | 6 |
| 「究竟無垢」—“ultimate stainlessness” | 8 |
| 「究竟梵行」—“ultimate pure conduct” | 8 |
| 「畢竟清淨」—“final purity” | 7 |
| 「無相心三昧」—“the signless samādhi of the mind” | 14 |
| 「智果、智功德」—“the fruit of knowledge, the merit of knowledge” | 4 |
| 「同句、同味、同義」—“the same phrase, the same flavor, the same meaning” | 4 |
| 「如是句、如是味、如是義」—“such a phrase, such a flavor, such a meaning” | 3 |
| 「示、教、照、喜」—“instructed, taught, illumined, and gladdened” | 6 |
| 「問訊慰勞已」—“having greeted and exchanged courtesies” | 9 |
| 「稽首禮足」—“bowed the head at the feet” | 6 |
| 「身遭病苦」—“afflicted with sickness and pain” | 4 |
| 「晨朝著衣持鉢」—“in the morning put on the robe, took the bowl” | 3 |
| 「默然受請」—“silently accepted the invitation” | 2 |
Forms of address (counts of the string, including those with characters before it): 「大王！」—“Great King!” 13; 「尊者阿難！」—“Venerable Ānanda!” 6; 「姊妹！」—“Sister!” 5 (in Discourse 556, “Sisters!”; in addition, 「姉妹！」—“Sister!” 1); 「梵志！」—“Brāhmaṇa!” 4; 「長者！」—“Elder!” 4; 「摩訶迦旃延！」—“Mahākātyāyana!” 4; 「尊者舍利弗！」—“Venerable Śāriputra!” 2; 「阿那律！」—“Aniruddha!” 2 (one of them written 「尊者阿那律！」—“Venerable Aniruddha!”); 「比丘！」—“Bhikṣu!” 2; 「憍尸迦！」—“Kauśika!” 2; 「尊者！」—“Venerable one!” 2; 「世尊！」—“World-Honored One!” 1; 「諸長老！」—“Elders!” 1; 「大目犍連！」—“Mahāmaudgalyāyana!” 1.
Exclamations: 「奇哉！」—“Wonderful!” 3 (Discourse 537〔T02 0139c20〕, Discourse 556〔T02 0146a05〕, Discourse 557〔T02 0146a21〕); 「善哉！」—“Excellent!” 2 (Discourse 549〔T02 0143b09〕, Discourse 554〔T02 0145c05〕); 「南無南無」—“Homage, homage” 1 (Discourse 546〔T02 0141c12〕).
The pattern of question and answer
- The question in the form ‘by cultivating and much cultivating what merit …?’: Discourses 537 to 539, three times, each with a different second half (「而能至此」—“have you come to this”, 「成此大德神力」—“have you accomplished this great divine power”, 「成就如是大德大力大神通」—“have you accomplished such great virtue, great strength, great supernormal power”).
- The question asked and answered by the speaker himself, ‘what are the four?’: six times; Discourse 537 reads 「何等為四念處？」—“What are the four foundations of mindfulness?”〔T02 0139c23〕, and Discourse 540 reads 「何等為四念處？」—“What are the four foundations of mindfulness?”〔T02 0140c08〕.
- ‘Why?’: twice in Discourse 543〔T02 0141a24〕〔T02 0141a25〕.
- ‘What is called …?’: twice (Discourse 547〔T02 0142a02〕, Discourse 551〔T02 0144b12〕); Discourse 551 also reads 「云何名習近相讚歎？」—“What is called praising one another in close association?”〔T02 0144b26〕 and 「云何名空欲？」—“What is called emptied of desire?”〔T02 0144c06〕, while its two questions 「云何不讚歎？」—“What is not praising?” and 「云何不空欲？」—“What is not emptied of desire?” lack the character 「名」—“called”, following the base text.
- Questions on the meaning of a verse: 「其義云何？」—“what is its meaning?”〔T02 0143a16〕; 「此偈有何義？」—“What is the meaning of this verse?”〔T02 0144b08〕.
- The form of the counter-questions in Discourse 548: 「為生惡趣耶？善趣耶？」—“is he born in an evil destination, or in a good destination?”〔T02 0142c06〕; 「為善趣耶？為惡趣耶？」—“In a good destination, or in an evil destination?”〔T02 0142c11〕.
Repeated sentence patterns
- Discourses 537 to 539: the fixed sentence of the four foundations of mindfulness occurs three times, differing in wording (see the grouping of the discourses in Section I); the second listing in Discourse 538 reads 「觀繫心住，精進方便，除世間貪憂」—“with the mind bound in place, energetic and resourceful, removing greed and sorrow for the world”〔T02 0140a17〕, without 「正念正知」—“right mindfulness and clear comprehension”, and with 「精進」—“energetic” rather than 「精勤」—“ardent”, following the base text.
- Discourse 542: 「於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證」—“in this Dharma and discipline he ends all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life knows and realizes for himself” occurs three times, and within it 「我生已盡，梵行已立，所作已作，自知不受後有」—“My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence” three times, all within inner quotation marks.
- Discourse 547: 「髮白齒落」—“white hair and fallen teeth” and 「膚白髮黑，盛壯美色」—“white of skin and black of hair, in the fullness of strength and fair of looks” follow on from one another; the first occurrence reads 「色白髮黑，盛壯美滿」—“fair of skin and black of hair, in the fullness of strength and beauty”〔T02 0141c29〕, and from the second it reads 「膚白髮黑」—“white of skin and black of hair”〔T02 0142a03〕 and 「盛壯美色」—“in the fullness of strength and fair of looks”, following the base text.
- Discourse 548: 「世間言說」—“worldly speech” six times; 「業真實」—“the reality is action” four times; nine groups of question and answer on the equality of the four castes (see Speakers in Section I).
- Discourse 550: the six sections on the places of escape from suffering through the six recollections follow on from one another. The first section reads 「離貪欲覺、離瞋恚覺、離害覺」—“free from thoughts of desire, free from thoughts of ill will, free from thoughts of harming”〔T02 0143b26〕, 「正念正智」—“right mindfulness and right knowledge”〔T02 0143b29〕, and 「得真如法」—“attains the Dharma of suchness”〔T02 0143b23〕; from the second section on, 「不起欲覺、瞋恚、害覺」—“thoughts of desire, ill will, and harming do not arise”, 「正念正知」—“right mindfulness and clear comprehension”, and 「得如實法」—“attains the Dharma as it really is”; the closing sentence of the first section also reads 「得如實法」—“attains the Dharma as it really is”〔T02 0143c03〕. The names of the cultivation: 「修習念佛」—“cultivates recollection of the Buddha”, 「修習念法」—“cultivates recollection of the Dharma”, 「修習念僧」—“cultivates recollection of the Saṅgha”, 「修戒念」—“cultivates the recollection of precepts”, 「修施念」—“cultivates the recollection of giving”, 「修天念」—“cultivates the recollection of the gods”, following the base text; the fifth and sixth sections ask 「於何染著？」—“Attached to what?”〔T02 0144a11〕〔T02 0144a21〕, the first four 「何等為染著心？」—“What is the mind of defiled attachment?”.
- Discourse 551: eight items follow on from one another (the flow, not flowing, the source of the flow, blocking the source of the flow, praising one another in close association, not praising, not emptied of desire, emptied of desire); 「彼若盡、無欲、滅、息、沒」—“when these are exhausted, free of desire, ceased, stilled, and gone” occurs four times in this discourse.
- Discourses 552 and 553: 「究竟邊際，究竟無垢，究竟梵行，畢竟清淨」—“the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity” occurs several times in question and answer, the wording differing slightly (see Section IX).
- Discourse 554: the teaching of the six recollections differs in wording from Discourse 550: the recollection of the Dharma reads 「於世尊正法、律現法離諸熱惱，非時通達，緣自覺悟」—“in the right Dharma and discipline of the World-Honored One, here and now leaving behind all fever, penetrated without being subject to time, realized for oneself”〔T02 0145b15〕; the recollection of the precepts reads 「自持正戒，不毀不缺，不斷不壞」—“keeping the right precepts oneself, not breaking them, not lacking in them, not cutting them, not damaging them”〔T02 0145b22〕; the recollection of giving has five kinds of giving, without the 「捨施」—“giving in relinquishment” of Discourse 550〔T02 0144a08〕.
- Discourses 556 to 558: 「若無相心三昧，不涌、不沒，解脫已住，住已解脫」—“If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated” occurs several times in question and answer, and 「無相心三昧」—“the signless samādhi of the mind” fourteen times; the forms of the question: 「世尊說是何果、何功德？」—“what fruit, what merit does the World-Honored One teach?”〔T02 0145c24〕, 「此三昧說，是何果、何功德？」—“of this samādhi, what fruit, what merit is it said to have?”〔T02 0146a02〕, 「世尊說此何果、何功德？」—“What fruit, what merit does the World-Honored One say this is?”〔T02 0146a17〕, 「此無相心三昧何果？世尊說此何功德？」—“what fruit is this signless samādhi of the mind? What merit does the World-Honored One say it has?”〔T02 0146b06〕, 「世尊說此是何果、何功德？」—“what fruit, what merit does the World-Honored One say this is?”〔T02 0146b13〕; the answer 「智果、智功德」—“the fruit of knowledge, the merit of knowledge” four times.
Layers of quotation marks
- Discourse 542: 「我生已盡，梵行已立，所作已作，自知不受後有」—“My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence”, in all three places within the inner layer〔T02 0141a02〕〔T02 0141a07〕〔T02 0141a11〕.
- Discourse 547: the brāhmaṇa repeats Kātyāyana’s words, in the inner layer: 「我法見有宿老，恭敬禮拜，命其令坐」—“In our Dharma, seeing an aged elder, we respectfully bow and bid him sit”〔T02 0141c26〕.
- Discourse 548: five places in the inner layer—the brāhmaṇas’ own words quoted by the king〔T02 0142a22〕; the worldly speech quoted by Kātyāyana〔T02 0142a27〕〔T02 0142c02〕〔T02 0142c20〕; the worldly speech quoted by the king〔T02 0142c24〕.
- Discourse 549: the words of ascetics and brāhmaṇas quoted by Kātyāyana, in the inner layer: 「地一切入處正受，此則無上，為求此果」—“The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek”〔T02 0143a18〕.
- Discourses 552 and 553: the World-Honored One’s words quoted by the elder, in the inner layer: 「憍尸迦！若沙門、婆羅門無上愛盡解脫」—“Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving”〔T02 0144c25〕; 「憍尸迦！若沙門、婆羅門無上愛盡解脫，心善解脫」—“Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving, the mind well liberated”〔T02 0145a13〕.
- Discourse 558: the bhikṣu’s own thought is in the outer layer, and the question he imagines and the counter-question he imagines from Ānanda are in the inner layer: 「若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧何果？世尊說此何功德？」—“If a bhikṣu attains the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit is this signless samādhi of the mind? What merit does the World-Honored One say it has?”〔T02 0146b04〕; 「比丘！汝得此無相心三昧耶？」—“Bhikṣu! Have you attained this signless samādhi of the mind?”〔T02 0146b07〕; after this, 「我未曾有」—“I have never had it”〔T02 0146b08〕 appears within a separate inner layer of quotation marks.
VIII. Citation and Carrying Forward
- The Compendium of Topics’ sentence on the one who speaks: 〔T30n1579 0772c17〕 (verbatim in Section III). The Compendium of Topics has no item-by-item gloss, and beyond this no shared words with the treatise are set up.
- Carrying forward within the fascicle (only shared forms are recorded):
- Discourses 537 to 539: the three discourses ask the same question and give the same answer, and all close with 「二正士共論議已，各從座起而去」—“the two venerables, having finished their discussion, each rose from his seat and left” (Discourse 538 has no comma after 「時」—“then”; see Closing formulas in Section I).
- Discourses 540 to 545: in all six discourses the venerable Aniruddha is in the Pine Grove Monastery; Discourse 540’s 「即說三種譬，如上叉摩經說」—“At once he spoke the three similes, as told in the Chama discourse above”〔T02 0140c03〕 points outside this fascicle, and is not developed here.
- Discourses 546 to 548: in all three discourses the venerable Mahākātyāyana answers the questions of householders and of those of another sect.
- Discourses 549 to 551: Discourses 549 and 551 have the same form—each first recites the World-Honored One’s verse and asks, and after Kātyāyana has explained it, cites the verse again with 「是故世尊答僧耆多童女所問偈」—“Therefore the World-Honored One answered the questions of the maiden Sengqiduo with the verse”〔T02 0143b01〕 and 「是故世尊說義品答摩犍提所問偈」—“Therefore the World-Honored One spoke the verse answering the questions of Mojianti in the Chapter on Meaning”〔T02 0144c11〕; the places of escape from suffering through the six recollections in Discourse 550 have the same items as the six recollections of Discourse 554, with different wording.
- Discourses 552 to 555: all four discourses are in the Śākyan village of Hali; Discourse 555’s 「如訶梨長者經廣說」—“as told at length in the discourse of the elder of Hali”〔T02 0145c17〕 carries on from the discourse in this fascicle in which the elder and village chief of Hali is sick; Discourse 554’s 「如前叉摩比丘經說」—“as told in the discourse of the bhikṣu Chama before”〔T02 0145b06〕 carries on the abbreviation of Discourse 540.
- Discourses 556 to 558: the three discourses ask the same question, what fruit and what merit the signless samādhi of the mind has, and give the same answer, 「智果、智功德」—“the fruit of knowledge, the merit of knowledge”; what the bhikṣuṇī Shezhiluo recounts in Discourse 557, 「昔於一時，佛在娑祇城安禪林中」—“At one time in the past, the Buddha was in the city of Suoqi, in the Anchan Grove”〔T02 0146a22〕, is the event of Discourse 556.
IX. Placement Among the Recensions
The rows of the Taishō collation notes and of the current edition for this fascicle come to eighty-four in all: seventy-one variant readings of the three editions and of the Shōgozō edition, and thirteen 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; 【磧-CB】 = the Qisha edition; 【北藏-CB】 = the Yongle Northern edition; the current reading = the character adopted in the current transcription; 「無」—“lacks” = that edition lacks the character; recorded together without adjudication).
| No. | Anchor | Current reading | Variant readings |
|---|---|---|---|
| 001 | 0139c15 | 宋天竺三藏求那跋陀羅譯 (translated by Guṇabhadra, Tripiṭaka master from India, in the Song) | 【聖】無 (lacks) |
| 002 | 0139c22 | 至 (come to) | 【三】【聖】致 (bring to) |
| 003 | 0139c27 | 如 (thus) | 【聖】無 (lacks) |
| 004 | 0140a03 | 種 (kinds) | 【聖】平 (level) |
| 005 | 0140a28 | 浴 (bathing) | 【三】無 (lacks) |
| 006 | 0140b10 | 天 (divine) | 【聖】於 (in) |
| 007 | 0140b27 | 林 (grove) | 【宋】【聖】材 (timber) |
| 008 | 0140c11 | 忍 (endure) | 【聖】住 (dwell) |
| 009 | 0140c14 | 林 (grove) | 【宋】材 (timber) |
| 010 | 0140c19 | 痛 (pains) | 【三】痛漸 (pains gradually) |
| 011 | 0140c26 | 林 (grove) | 【宋】材 (timber) |
| 012 | 0141a16 | 林 (grove) | 【宋】材 (timber) |
| 013 | 0141a26 | 作 (realize) | 【聖】作心 (realize, mind) |
| 014 | 0141b02 | 林 (grove) | 【宋】材 (timber) |
| 015 | 0141b07 | 諸 (the) | 【聖】無 (lacks) |
| 016 | 0141b11 | 眾多 (many) | 【三】多眾 (the two characters in reverse order) |
| 017 | 0141b17 | 浚 (slope) | 【三】【聖】後 (after) |
| 018 | 0141b19 | 浚 (slope) | 【三】【聖】後 (after) |
| 019 | 0141b19 | 浚 (slope) | 【三】【聖】後 (after) |
| 020 | 0141b20 | 浚 (slope) | 【三】【聖】後 (after) |
| 021 | 0141b24 | 澡 (water-) | 【宋】無 (lacks) |
| 022 | 0141b24 | 灌 (pot) | 【宋】盥 (basin); 【元】【聖】罐 (jar) |
| 023 | 0141b27 | 婆羅門居士 (brāhmaṇas and householders) | 【聖】無 (lacks) |
| 024 | 0141c12 | 供 (-of offerings, in “Worthy One”) | 【三】無 (lacks) |
| 025 | 0141c14 | 澡 (water-) | 【宋】無 (lacks) |
| 026 | 0141c14 | 灌 (pot) | 【元】【聖】罐 (jar) |
| 027 | 0141c19 | 柱 (leaning, written “pillar”) | 【三】【聖】拄 (leaning on) |
| 028 | 0142a05 | 愛 (craving) | 【聖】受 (feeling) |
| 029 | 0142a06 | 愛 (craving) | 【聖】受 (feeling) |
| 030 | 0142a19 | 稠 (dense) | 【聖】籌 (tally) |
| 031 | 0142a28 | 門 (-ṇa, in “brāhmaṇa”) | 【三】門是 (-ṇa, is) |
| 032 | 0142b11 | 其 (his) | 【三】無 (lacks) |
| 033 | 0142b11 | 令其 (made to) | 【聖】使令 (caused to) |
| 034 | 0142b17 | 耳 (merely) | 【聖】異 (differ) |
| 035 | 0142b25 | 罪重 (the crime is grave) | 【聖】重罪 (the two characters in reverse order) |
| 036 | 0142c03 | 門 (-ṇa, in “brāhmaṇa”) | 【元】【明】門生生從口生婆羅門化婆羅門所有 (-ṇa, born; born from the mouth, made by brāhmaṇas, the possession of brāhmaṇas) |
| 037 | 0142c07 | 所 (from) | 【三】所為何所 (from, what) |
| 038 | 0142c16 | 別 (difference) | 【三】別耶 (difference?) |
| 039 | 0142c20 | 者 (those) | 【聖】人 (people) |
| 040 | 0143a06 | 迦 (ka) | 【宋】【聖】伽 (ga) |
| 041 | 0143a06 | 迦 (ka) | 【宋】【聖】伽 (ga) |
| 042 | 0143a09 | 問 (asked) | 【聖】說 (spoke) |
| 043 | 0143b14 | 嗽 (rinse) | 【三】【聖】漱 (rinse, variant form) |
| 044 | 0143c01 | 念佛 (recollection of the Buddha) | 【三】【聖】佛念 (the two characters in reverse order) |
| 045 | 0143c02 | 於 (toward) | 【三】無 (lacks) |
| 046 | 0143c03 | 於 (toward) | 【聖】無 (lacks) |
| 047 | 0143c22 | 習 (cultivate) | 【三】無 (lacks) |
| 048 | 0143c28 | 憎 (disdain) | 【三】增 (increase) |
| 049 | 0144a07 | 慳 (stinginess) | 【三】無 (lacks) |
| 050 | 0144a08 | 離 (left) | 【元】【明】雖 (though) |
| 051 | 0144a16 | 王天 (Kings, gods) | 【聖】天王 (the two characters in reverse order) |
| 052 | 0144b04 | 源 (source) | 【聖】原 (source, variant form) |
| 053 | 0144b14 | 愛 (craving) | 【聖】受 (feeling) |
| 054 | 0144b16 | 生 (give rise) | 【聖】生生 (give rise, give rise) |
| 055 | 0144b18 | 色 (forms) | 【三】無 (lacks) |
| 056 | 0144b21 | 愛 (craving) | 【三】【聖】受 (feeling) |
| 057 | 0144b28 | 為作 (do) | 【聖】作為 (the two characters in reverse order) |
| 058 | 0144c03 | 念 (longing) | 【三】令 (cause) |
| 059 | 0144c03 | 愛 (craving) | 【聖】受 (feeling) |
| 060 | 0144c04 | 念 (longing) | 【三】令 (cause) |
| 061 | 0145a03 | 意 (mind) | 【聖】無 (lacks) |
| 062 | 0145a10 | 落 (village) | 【三】落時 (village, at that time) |
| 063 | 0145a18 | 欲 (desire) | 【明】欲滅 (desire, ceased) |
| 064 | 0145a19 | 究 (ultimate) | 【明】【聖】畢 (final) |
| 065 | 0145b01 | 座 (seat) | 【聖】床 (couch) |
| 066 | 0145b05 | 愈 (healing) | 【三】與 (and) |
| 067 | 0145b16 | 非時 (not subject to time) | 【聖】無 (lacks) |
| 068 | 0145b24 | 憎 (disdain) | 【三】增 (increase) |
| 069 | 0145b27 | 王天 (Kings, gods) | 【聖】天王 (the two characters in reverse order) |
| 070 | 0145c09 | 澡 (washed) | 【宋】無 (lacks) |
| 071 | 0146a08 | 已 (already) | 【三】以 (with) |
Thirteen places where the current reading differs from the original Taishō printing (the plain rendering follows the current reading throughout)
| No. | Anchor | Discourse | Current reading | Original Taishō printing | Other editions |
|---|---|---|---|---|---|
| 072 | 0141a04 | 542 | 求 (aspire) | 述 (state) | — |
| 073 | 0143b21 | 550 | 六 (six) | 於 (in) | 【三】六 (six) |
| 074 | 0145b24 | 554 | 施 (giving) | 旋 (turning) | — |
| 075 | 0145b27 | 554 | 無 (none) | ［＊］ | — |
| 076 | 0145c22 | 556 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【宋】踊 (leap); 【元】【明】涌 (surge) |
| 077 | 0145c25 | 556 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 078 | 0146a02 | 556 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 079 | 0146a04 | 556 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 080 | 0146a17 | 557 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 081 | 0146a19 | 557 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 082 | 0146b05 | 558 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 083 | 0146b12 | 558 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
| 084 | 0146b16 | 558 | 涌 (surge) | 勇 (brave) | 【磧-CB】【北藏-CB】涌 (surge); 【元】【明】涌 (surge) |
For rows 072, 074, and 075 the Taishō notes carry three further notes, copied as they stand: 「求【CB】，述【大】」—“求 (aspire) 【CB】, 述 (state) 【大】” (0141a04); 「施【CB】，旋【大】」—“施 (giving) 【CB】, 旋 (turning) 【大】” (0145b24); 「［－］【CB】，[＊]【大】」—“［－］ 【CB】, [＊] 【大】” (0145b27).
Eighteen notable points (recorded together, without adjudication)
- Discourse 542〔T02 0141a04〕: the current reading is 「上求安隱涅槃心住」—“aspires upward to the safe nirvāṇa, his mind dwelling thus”, and the original Taishō printing reads 「求」—“aspire” as 「述」—“state” (row 072); the question of the same discourse reads 「上求安隱涅槃住」—“dwells aspiring upward to the safe nirvāṇa”〔T02 0140c29〕, without the character 「心」—“mind”. The plain rendering follows the current reading.
- Discourse 550〔T02 0143b21〕: the current reading is 「說六法出苦處」—“teaches six dharmas as places of escape from suffering”, the original Taishō printing reads 「六」—“six” as 「於」—“in”, and the three editions read 「六」—“six” (row 073). The plain rendering follows the current reading.
- Discourse 554〔T02 0145b24〕: the current reading is 「念施功德」—“Recollect the merit of giving”, and the original Taishō printing reads 「施」—“giving” as 「旋」—“turning” (row 074). The plain rendering follows the current reading.
- Discourse 554〔T02 0145b27〕: the original Taishō printing has the mark 「[＊]」 here, and the current reading lacks it (row 075); no characters are added or removed.
- Discourses 556 to 558: in 「不涌、不沒」—“neither surges nor sinks”, its 「涌」—“surge” occurs in nine places; the current reading, with the Qisha edition, the Yongle Northern edition, the Yuan edition, and the Ming edition, writes 「涌」—“surge”, the original Taishō printing writes 「勇」—“brave”, and the Song edition at the first place writes 「踊」—“leap” (rows 076 to 084). The plain rendering follows the current reading, translating ‘neither surges up nor sinks down’.
- Discourse 545, from〔T02 0141b17〕to〔T02 0141b20〕: 「浚」—“slope” occurs four times, and the three editions and the Shōgozō edition all write 「後」—“after” (rows 017 to 020). The plain rendering follows the current reading.
- Discourse 547〔T02 0141c19〕: 「於一面柱杖而住」—“stood to one side, leaning on his staff” is written with 「柱」; the three editions and the Shōgozō edition write 「拄」 (row 027).
- Discourse 550〔T02 0144a08〕: the current reading is 「離在居家」—“have left the household life”, and the Yuan and Ming editions read 「離」—“left” as 「雖」—“though” (row 050); the recollection of giving in Discourse 554 reads 「雖在居家」—“though dwelling at home”〔T02 0145b25〕. The plain rendering follows the current reading.
- Discourse 550〔T02 0143c01〕: the current reading is 「修習念佛」—“cultivates recollection of the Buddha”, and the three editions and the Shōgozō edition write 「佛念」—“Buddha-recollection” (row 044).
- Discourse 548〔T02 0142c03〕: after 「非非婆羅門」—“non-brāhmaṇas are not”, the Yuan and Ming editions add 「生生從口生婆羅門化婆羅門所有」—“born; born from the mouth, made by brāhmaṇas, the possession of brāhmaṇas” (row 036). The plain rendering follows the current reading.
- Discourse 546〔T02 0141b24〕: 「執澡灌杖梵志」—“a brāhmaṇa carrying a water-pot staff”; the closing formula of the same discourse reads 「持澡灌杖梵志」—“the brāhmaṇa holding the water-pot staff”〔T02 0141c14〕, the two characters 「執」—“carrying” and 「持」—“holding” differing; the Song edition lacks 「澡」—“water-”, and 「灌」—“pot” is written 「盥」—“basin” in the Song edition and 「罐」—“jar” in the Yuan edition and the Shōgozō edition (rows 021, 022, 025, 026). Each is kept as the base text has it.
- Two forms of the dwelling places: Discourse 546 writes 「跋蘭那」—“Baluanna”〔T02 0141b23〕, Discourse 547 writes 「婆羅那」—“Poluona”〔T02 0141c17〕; Discourse 557 writes 「拘睒彌」—“Kauśāmbī”〔T02 0146a13〕, Discourse 558 writes 「俱睒彌」—“Kauśāmbī”〔T02 0146b01〕; Discourse 551 writes 「摩揵提」—“Mojianti”〔T02 0144b03〕, while the introductory sentence of Verse 4 in the same discourse writes 「摩犍提」—“Mojianti”〔T02 0144c11〕. Following the characters.
- Discourse 551 writes 「訶梨聚落長者」—“the elder of Hali village”〔T02 0144b01〕; Discourses 552 and 554 write 「訶梨聚落主長者」—“the elder and village chief of Hali”〔T02 0144c22〕〔T02 0145a26〕; Discourse 553 writes 「聚落主長者」—“the elder and village chief”〔T02 0145a10〕, without 「訶梨」—“Hali”; the dwelling place of Discourse 553, 「在釋氏訶梨聚落」—“was in the Śākyan village of Hali”〔T02 0145a09〕, lacks 「精舍」—“monastery”. Following the base text.
- The questions of Discourses 552 and 553: Discourse 552 reads 「心正善解脫，究竟邊際」—“the mind rightly and well liberated, he has reached the ultimate end”〔T02 0144c26〕, Discourse 553 reads 「心善解脫，邊際究竟」—“the mind well liberated, he has reached the end ultimately”〔T02 0145a13〕; the end of the first part of the answer in Discourse 553 reads 「究竟清淨」—“ultimate purity”〔T02 0145a19〕, where the Ming edition and the Shōgozō edition read 「究」—“ultimate” as 「畢」—“final” (row 064); the second part of the answer in Discourse 552 lacks ‘the ultimate end’ and lacks ‘free of desire’; the first part of the answer in Discourse 553 reads 「若盡、無欲、息、沒」—“exhausted, free of desire, stilled, and gone”〔T02 0145a18〕, without 「滅」—“ceased”, and the second part 「若盡、離、滅、息、沒」—“exhausted, left behind, ceased, stilled, and gone”〔T02 0145a20〕. Each is translated as the base text has it.
- Discourse 556〔T02 0146a08〕: 「世尊亦已如是句」—“the World-Honored One has already, with such a phrase”, where the three editions read 「已」—“already” as 「以」—“with” (row 071). The plain rendering follows the current reading.
- Discourse 550: the first section reads 「得真如法」—“attains the Dharma of suchness”〔T02 0143b23〕, and everywhere else 「得如實法」—“attains the Dharma as it really is”; the first section reads 「正念正智」—“right mindfulness and right knowledge”〔T02 0143b29〕, and the other five sections 「正念正知」—“right mindfulness and clear comprehension”. Following the base text.
- Discourse 558〔T02 0146b18〕: the closing formula reads 「異比丘聞其所說」—“a certain bhikṣu, having heard what he said”, and the head of the discourse reads 「時，有異比丘得無相心三昧」—“At that time a certain bhikṣu had attained the signless samādhi of the mind”〔T02 0146b03〕.
- After the closing title at the end of the fascicle〔T02 0146b19〕, the Taishō notes record that the Shōgozō edition appends the vow text of Empress Kōmyō; the current transcription does not carry it.
Characters
- In 「大目犍連」—“Mahāmaudgalyāyana”, its 「犍」 occurs seven times in this fascicle, written 「犍」; Fascicle 18 writes 「揵」. In 「摩犍提」—“Mojianti” in the introductory sentence of Verse 4 of Discourse 551, its 「犍」 occurs once. Eight in all.
- 「姊妹」—“sister” occurs five times and 「姉妹」—“sister” once〔T02 0143a22〕, following the characters.
- Discourse 549’s 「澡嗽」—“rinsed his mouth”〔T02 0143b14〕 is written with 「嗽」; the three editions and the Shōgozō edition write 「漱」 (row 043). Discourse 554 writes 「澡鉢、洗嗽」—“the bowl had been washed and the mouth rinsed”〔T02 0145c09〕.
- Discourse 545’s 「浚輸」—“sloping and flowing” is written with 「浚」.
- Discourse 547’s 「柱杖」—“leaning on his staff” is written with 「柱」.
- Discourse 548’s 「阿羅呵」—“the arhats” occurs four times, following the characters.
- This fascicle has no characters from the extension areas, and no missing characters.
Interlinear notes—none in this fascicle.
The line form of the verses—the two verses of Discourse 549 have two phrases to each line, five lines; the two verses of Discourse 551 have two phrases to each line, four lines. The introductory sentences of Verses 1, 2, and 4 run across lines; that of Verse 3 is on one line.
X. Mātṛkā of the Compendium of Topics, Saṃyutta Coordinates, and Variants of the Alternate Translation
① Mātṛkā—The Compendium of Topics has no item-by-item gloss.
② Saṃyutta coordinates
| Discourse | Taishō note (verbatim) | Anchor |
|---|---|---|
| 537–539 | (537-539)S. 52. 4-6. Kaṇṭakī(1-3). | 0139c16 |
| 540 | S. 52. 10. Bāḷhagilāya. | 0140b26 |
| 542 | S. 52. 3. Sutanu. | 0140c25 |
| 543 | S. 52. 7. Taṇhākkhāya. | 0141a15 |
| 545 | cf. S. 52. 8. Salaḷāgāra. | 0141b14 |
| 551 | S. 22. 3. Hāliddikāni.(1.) | 0144a28 |
| 552 | S. 22. 4. Hāliddikāni(2). | 0144c20 |
| 553 | cf. S. 35. 130, Hāliddako. | 0145a08 |
The S. coordinates of the Taishō notes for this fascicle are eight entries, all notes of the original printing, and the current notes are the same; two of them are cf. entries (Discourses 545 and 553). Discourses 537 to 539 share one entry. Twelve discourses have no S. coordinate: 541, 544, 546, 547, 548, 549, 550, 554, 555, 556, 557, 558.
Taishō notes other than S. coordinates (copied as they stand, not explained): Discourse 546, 「A. II. 29. Ārāmadaṇḍa.」—“A. II. 29. Ārāmadaṇḍa.” (0141b22; the current note reads 「A. II. 4. 6. Ārāmadaṇḍa.」—“A. II. 4. 6. Ārāmadaṇḍa.”); Discourse 547, 「A. II. (30. Kaṇḍarāyana.)」—“A. II. (30. Kaṇḍarāyana.)” (0141c16; the current note reads 「A. II. 4. 7. (Kaṇḍarāyana.)」—“A. II. 4. 7. (Kaṇḍarāyana.)”); Discourse 548, 「M. 84. Madhura.」—“M. 84. Madhura.” (0142a18); Discourse 549, 「A. X. 26. Kālī.」—“A. X. 26. Kālī.” (0143a02); Discourse 550, 「A. VI. 26. Vim tti.」—“A. VI. 26. Vim tti.” (0143b18); Discourse 551, Verse 3, 「斷…復為 Sn. 844.」—“Cutting off … no more Sn. 844.” (0144b04); Discourse 557, 「A. IX. 37.」—“A. IX. 37.” (0146a13).
Taishō notes on transcription (only the note text is recorded; the translation is not changed on their basis): 松林精舍 Andhavana. (0140b27); 摩訶迦旃延 Mahā-kaccāna. (0141b23); 跋蘭那 Varaṇā. (0141b23); 執澡灌杖 Ārāmadaṇḍa. (0141b24); 摩偷羅 Madhura. (0142a20); 阿槃提 Avantī. (0143a03); 拘羅羅咤 Kuraraghara. (0143a04); 迦梨迦 Kālī (0143a06); 訶梨聚落長者 Hāliddikānigahapati. (0144b01); 義品 Aṭṭhakavaggika. (0144b03); 摩揵提所問偈 Māgandiyapañha. (0144b03); 愛盡解脫 Taṇhāsaṅkhayavimuttā. (0144c25); 拘睒彌 Kosambī. (0146a13); 瞿師羅園 Ghositārama. (0146a13); 闍知羅 Jaṭilā. (0146a15); 娑祇 Sāketa. (0146a22); 安禪林 Añjana. (0146a23).
③ Variants of the Alternate Translation—the Taishō notes for this fascicle record no separate translation, and there is nothing to collate (carried over from Section II).