雜阿含經 · 名相Glossary

The treatise does not gloss their names one by one; it names them collectively the 「五取蘊」—“five aggregates of clinging”: 「此何所取？謂五取蘊。」—“What is it that is clung to? Namely, the five aggregates of clinging.”〔T30n1579 0780b26〕

The sūtra has 「五受陰」, the treatise 「五取蘊」〔T30n1579 0772c20〕; the treatise does not gloss the name 「五受陰」

「於諸行中，修無常想行有五種。謂由無常性、無恒性、非久住性、不可保性、變壞法性故。」—“Regarding formations, the modes of cultivating the perception of impermanence are five: namely, by their impermanence, their inconstancy, their not abiding long, their unreliability, and their nature of being subject to decay.”〔T30n1579 0778b23〕

「又由二相，當知諸行決定是苦。一、是生等苦法故；二、是三苦性故。」—“Further, by two aspects it should be known that formations are certainly suffering: first, because they are subject to birth and the other sufferings; second, because they have the nature of the three kinds of suffering.”〔T30n1579 0774c20〕

「又由二相，當知諸行決定是空。一、畢竟離性空故；二、後方離性空故。」—“Further, by two aspects it should be known that formations are certainly empty: first, by the emptiness of being ultimately separated; second, by the emptiness of being separated only afterward.”〔T30n1579 0774c22〕

The treatise has 「無我」—“no self”: 「又由二相，當知諸行決定無我。一、諸行種種外性故；二、諸行從眾緣生，不自在故。」—“Further, by two aspects it should be known that formations are certainly without self: first, because formations have various natures external to a self; second, because formations arise from many conditions and are not autonomous.”〔T30n1579 0774c26〕

The treatise does not gloss the name 「正觀」; it has 「由正觀察所知境故，獲得正見」—“by rightly examining the objects to be known, one gains right view”〔T30n1579 0773b23〕

「云何厭？謂有對治現前故，起厭逆想，令諸煩惱不復現行。」—“What is weariness? Because an antidote is present, a perception of weariness and aversion arises, so that the afflictions no longer become active.”〔T30n1579 0775b03〕

「緣依止受所生欣樂，說名為喜；緣生受境所起染著，說名為貪。」—“The gladness that arises in dependence on the feeling one relies on is called delight; the attachment that arises toward the objects from which feeling is born is called craving.”〔T30n1579 0779b06〕

「云何解脫？謂即於此伏斷對治多修習故，永拔隨眠。」—“What is liberation? It is that, by much cultivation of the antidote of subduing and cutting off, the latent tendencies are uprooted forever.”〔T30n1579 0775b07〕

「由三種相，當知心善解脫。」—“By three aspects it should be known that the mind is well liberated.”〔T30n1579 0777b22〕

The treatise does not gloss the name 「梵行」; it has 「謂能引發一切梵行之法，皆用世尊為根本故」—“that is, because all the teachings that can bring forth pure conduct take the World-Honored One as their root”〔T30n1579 0778b01〕

Of what one beyond training realizes within, the treatise says: 「我今尚無餘一生在，況二、況七。」—“I now have not even one more birth remaining—how much less two, how much less seven.”〔T30n1579 0773c11〕

The treatise does not gloss the name; it lists it among the preliminaries of the path and its fruit: 「復起所餘正思惟等」—“one further gives rise to the remaining right reflection and the rest”〔T30n1579 0773c19〕

The treatise does not gloss the name 「如實知」; it has 「即於彼境如實了知」—“one fully knows that very object as it really is”〔T30n1579 0774a09〕

「於此欲貪不現行故，說名為斷，非永離欲故名為斷。」—“Because this desire and craving does not become active, it is called cut off; it is not called cut off because one is forever free from desire.”〔T30n1579 0774a01〕

「云何離欲？謂由修習厭心故，雖於對治不作意思惟，然於一切染愛事境貪不現行，此由伏斷增上力故。」—“What is freedom from desire? It is that, because one has cultivated the mind of weariness, even when one does not attend to the antidote, craving does not become active toward any object of defiled love; this is by the dominant power of subduing and cutting off.”〔T30n1579 0775b04〕

「此中觀察諸行為緣，生樂、生喜，是名於彼愛味。」—“Here, examining how, with formations as condition, pleasure and delight arise—this is called their gratification.”〔T30n1579 0775c29〕; 「又觀察諸行是無常、苦、變壞之法，是名於彼過患。」—“Further, examining formations as impermanent, suffering, and subject to decay—this is called their danger.”〔T30n1579 0776a03〕; 「又復觀察於諸行中欲貪滅、欲貪斷、欲貪出，是名於彼出離。」—“Further, examining, regarding formations, the cessation of desire and craving, the cutting off of desire and craving, and the going out from desire and craving—this is called their escape.”〔T30n1579 0776a06〕

Not glossed in the treatise

The treatise does not gloss the name 「使」

The treatise lists the four kinds of clinging as what clings: 「誰能取？謂四取。」—“What clings? Namely, the four kinds of clinging.”〔T30n1579 0780b27〕

The treatise does not gloss the name; it has 「復能證得阿羅漢果」—“and further can realize the fruit of arhatship”〔T30n1579 0779b20〕

「一者、除其愛結，餘結所繫諸有漏事；二者、愛結所染諸有漏事；三者、能生當來後有諸行。」—“First, apart from the bond of craving, the things with outflows bound by the other bonds; second, the things with outflows stained by the bond of craving; third, the formations that can produce further existence in the time to come.”〔T30n1579 0777b05〕

「當知有五我慢現行。」—“It should be known that there are five activities of the conceit of self.”〔T30n1579 0777b10〕

「計我、我慢，以有識身為所緣因相。」—“Reckoning a self and the conceit of self take the body with its consciousness as their objective causal mark.”〔T30n1579 0777c10〕

The treatise has 「現法涅槃」—“nirvāṇa in this present life”: 「又能證得現法涅槃，是名果圓滿。」—“and one can realize nirvāṇa in this present life; this is called the fulfillment of the fruit.”〔T30n1579 0778a29〕

The treatise has 「法隨法行」—“practicing the Dharma in accordance with the Dharma”〔T30n1579 0778a27〕; the treatise does not gloss the name 「法次法向」

The treatise does not gloss the name 「相在」; of the full knowledge of no self it says 「所謂諸行都無有我，無有我所，亦無有餘互相繫屬」—“namely, formations have no self at all, nothing that is mine, nor anything else bound to one another”〔T30n1579 0777a23〕

「謂由敗壞、變易、別離、相應、法性相故」—“that is, by the aspects of decay, change, separation, association, and their nature”〔T30n1579 0774c29〕

「若色集、若受等集、若識集。即此三種因緣滅故，三種行滅，是名諸行還滅智。」—“There is the arising of form, the arising of feeling and the rest, and the arising of consciousness. Because these three kinds of causes and conditions cease, the three kinds of formations cease; this is called the knowledge of the cessation of formations.”〔T30n1579 0779a03〕

「由見所斷諸煩惱纏得離繫故，名為遠塵。由彼隨眠得離繫故，說名離垢。」—“Because one is disjoined from the entanglements of the afflictions to be abandoned by seeing, it is called far removed from dust. Because one is disjoined from their latent tendencies, it is called free of defilement.”〔T30n1579 0778c08〕

「當知十一種相總攝諸行，立為行聚。應知聚義是其蘊義。又由一向雜染因緣增上力故，建立取蘊。當知取蘊唯是有漏」—“It should be known that formations, gathered together under eleven aspects, are set up as a mass of formations. It should be known that the sense of ‘mass’ is the sense of ‘aggregate.’ Further, by the dominant power of causes and conditions that are wholly defiled, the aggregates of clinging are set up. It should be known that the aggregates of clinging are only with outflows.”〔T30n1579 0796c02〕

「汝有如是心，謂久遠滅者：如是意，謂無間滅者；如是識，謂現在者」—“You have such a mind—namely, what ceased long ago; such an intellect—namely, what has just ceased; such a consciousness—namely, what is present”〔T30n1579 0793b16〕

「又有三漏；三漏為先，而有欲害」—“further there are three outflows; with the three outflows going before, there are desire and harm”〔T30n1579 0793b26〕

「名入圓滿般涅槃數」—“is called entering the number of those of complete final nirvāṇa”〔T30n1579 0793c01〕

「依止自義，名住歸依；依止他義，名住洲渚」—“the sense of relying on oneself is called dwelling as a refuge; the sense of relying on another is called dwelling as an island”〔T30n1579 0793c02〕

The treatise has sorrow, lament, pain, grief, and distress: 「由可愛事無常轉變，悲傷心慼，故名為愁」—“because beloved things are impermanent and change, the mind is pained and sorrowful; this is therefore called sorrow”〔T30n1579 0793c19〕; 「內懷冤結，故名為憂。因茲迷亂，故名為惱」—“holding resentment within is therefore called grief; being confused by it is therefore called distress”〔T30n1579 0793c21〕

The treatise does not establish this name; it has 「謂諸世間有盲冥者，自於世法不能了知」—“that is, there are those in the world who are blind and in the dark, who cannot themselves understand the worldly dharma”〔T30n1579 0794a20〕

「煩惱種子所隨逐識，說名為因」—“consciousness followed by the seeds of the afflictions is called the cause”〔T30n1579 0794b07〕

「與因相似四種識住，說名為緣」—“the four kinds of stations of consciousness, resembling the cause, are called the condition”〔T30n1579 0794b07〕; 「云何而取？謂四識住」—“How does it cling? Namely, by the four stations of consciousness”〔T30n1579 0780b27〕

「復有四取。謂於欲、見、戒禁、我語所有欲貪」—“Further, there are the four kinds of clinging: namely, the desire and craving there is toward sense pleasures, views, precepts and observances, and the doctrine of self”〔T30n1579 0788c16〕

The treatise does not gloss the name; it has 「數數攀緣，順流漂溺」—“grasping again and again, swept along and drowning with the stream”〔T30n1579 0782c15〕

This name is not found in the treatise

「謂所造色因四大種」—“that is, derived form has the four great elements as its cause”〔T30n1579 0797b26〕

The treatise does not establish these names; it has 「當知復有六種受界、想界、行界」—“it should be known that there are further six kinds of feeling element, perception element, and formations element”〔T30n1579 0789a20〕

「謂憙集故、觸集故、名色集故」—“namely, by the arising of delight, by the arising of contact, by the arising of name and form”〔T30n1579 0779a02〕

「名已作苦邊」—“is called having made an end of suffering”〔T30n1579 0778a10〕

This name is not found in the treatise

「無間證得諸漏永盡」—“without interval one realizes the permanent ending of the outflows”〔T30n1579 0797b05〕

The treatise does not gloss the names one by one

The treatise does not gloss it factor by factor; it has 「法謂正見前行聖道」—“the Dharma means the noble path that has right view going before”〔T30n1579 0796a14〕

The treatise does not gloss these three names

This name is not found in the treatise

「後有意界」—“the mind element of further existence”〔T30n1579 0788a23〕; 「意所緣法界」—“the dharma element that is the object of mind”〔T30n1579 0788a26〕; 「有無明種及無明界」—“there are the seed of ignorance and the element of ignorance”〔T30n1579 0788a25〕

「於見相應諸無明觸所生起受妄計為我」—“the feeling arisen from contact with ignorance associated with views is falsely reckoned as self”〔T30n1579 0788a13〕

The treatise has 「宿住隨念」—“recollection of former abodes”〔T30n1579 0795a14〕: 「謂惡說法者宿住隨念」—“namely, the recollection of former abodes of those who teach a badly spoken Dharma”〔T30n1579 0795a15〕

「唯於諸行安立生滅，是名中道，遠離二邊」—“to establish arising and ceasing only in formations—this is called the middle way, far from the two extremes”〔T30n1579 0795c09〕

「已滅壞故，滅壞法故，說名無常」—“because it has already ceased and perished, because it is of the nature of ceasing and perishing, it is called impermanent”〔T30n1579 0792a21〕

「當知取蘊唯是有漏」—“it should be known that the aggregates of clinging are only with outflows”〔T30n1579 0796c04〕; 「建立總蘊。當知此蘊通漏無漏」—“the aggregates in general are set up. It should be known that these aggregates extend to both what has outflows and what is without outflows”〔T30n1579 0796c05〕

The treatise has 念住正斷神足根力覺支道支, under other names for the same: 「觀察事者，謂四念住」—“the matter of examination: namely, the four foundations of mindfulness”〔T30n1579 0781a17〕; 「捨取事者，謂四正斷」—“the matter of abandoning and taking up: namely, the four right efforts”〔T30n1579 0781a19〕; 「出受事者，謂四神足」—“the matter of emerging from feeling: namely, the four bases of supernormal power”〔T30n1579 0781a20〕; 「方便事者，謂諸根、力、覺支、道支」—“the matter of means: namely, the faculties, the powers, the factors of awakening, and the factors of the path”〔T30n1579 0781a22〕

「諸業、煩惱所集成故，說名有為」—“because it is assembled by actions and afflictions, it is called conditioned”〔T30n1579 0792a21〕

「便於涅槃發生斷見及無有見」—“then, regarding nirvāṇa, one gives rise to the view of annihilation and the view of non-existence”〔T30n1579 0797a22〕

「餘無明㲉所纏裹故」—“because one is still wrapped in the remaining eggshell of ignorance”〔T30n1579 0781a26〕; 「令有學法破無明㲉，趣無學地」—“enables the dharmas of one in training to break the eggshell of ignorance and go to the stage beyond training”〔T30n1579 0781b04〕

Within the sentence 「一、由前際俱行故；二、由後際俱行故；三、由前後際俱行故」—“first, as going together with the former limit; second, as going together with the latter limit; third, as going together with both the former and the latter limit”〔T30n1579 0785c06〕

Not found in the treatise

The treatise does not establish the name 「隨信行」—“one who follows by faith”; it has 「法隨法行」—“practice of the Dharma in accordance with the Dharma”〔T30n1579 0778a27〕

The treatise has 「正性離生」—“the right certainty that leaves birth behind” and 「異生地」—“the stage of ordinary beings”: 「若住中智，便名已入正性離生，超過異生地，未得預流果」—“if he abides in the middling knowledge, he is called one who has entered the right certainty that leaves birth behind, has passed beyond the stage of ordinary beings, and has not yet attained the fruit of stream-entry”〔T30n1579 0787b22〕

The treatise has 預流果, “the fruit of stream-entry”; see above

「當知建立三結差別」—“know that the distinctions of the three bonds are set up”〔T30n1579 0787c10〕

The treatise does not explain this name

The treatise does not explain this name

「恒常荷擔大重擔故」—“because they constantly bear the great heavy burden”〔T30n1579 0791a12〕

The treatise does not explain the name 「明觸」—“contact with knowledge”

The treatise calls it 「世尊嗢拕南說」—“the World-Honored One’s uddāna utterance”: 「後結集者，於法門中，稱為世尊嗢拕南說」—“the later compilers, among the Dharma-gates, called it the World-Honored One’s uddāna utterance”〔T30n1579 0788b13〕

「亦永超越順下分結」—“and also passes forever beyond the bonds that accord with the lower part”〔T30n1579 0788c08〕

The treatise does not establish this name; it teaches the five limbs of cultivating abandoning; see Topic IV, item 8

The treatise has 薩迦耶, “the existing body”: 「若趣薩迦耶集行，即是趣苦集行」—“the practice that leads to the arising of the existing body is the practice that leads to the arising of suffering”〔T30n1579 0789c22〕

「當知世間彼集、滅邊，及薩迦耶彼集、滅邊」—“know the ends of the arising and the ceasing of the world, and the ends of the arising and the ceasing of the existing body”〔T30n1579 0790a08〕

「三者、有，是染著者更生義故」—“third, existence, because it means further birth for one who is defiled and attached”〔T30n1579 0789c29〕

The treatise’s figures are the gate of the palace city, the moat, and the banner of victory: 「一者、闢宮城門；二者、超踰隍塹」—“first, throwing open the gate of the palace city; second, leaping over the moat”〔T30n1579 0790b03〕

The treatise does not explain them one by one; it has 「於六恒住常攝受故」—“because he constantly takes up the six constant abidings”〔T30n1579 0790b20〕

「由與無學心善解脫、慧善解脫而共相應」—“because he is joined with the good liberation of mind and the good liberation of wisdom of one beyond training”〔T30n1579 0790c06〕

「一、由所遍知法故；二、由遍知故；三、由成遍知故」—“first, by the dharmas to be fully known; second, by full knowing; third, by the accomplishment of full knowing”〔T30n1579 0790c13〕

「一、所荷擔，二、能荷擔，三、荷擔時」—“first, what is borne; second, the one who bears; third, the time of bearing”〔T30n1579 0791a05〕

The treatise has 「得入於彼諸行生起世俗言說士夫數中」—“enters the number of persons in the worldly speech that arises from those formations”〔T30n1579 0777a15〕; for the sentences below it beginning 「如是名」—“such a name,” see Topic III

「由五種相，愚夫內縛與彼外縛而有差別」—“in five respects the inner bond of the foolish differs from the outer bond”〔T30n1579 0791a16〕

「魔羅於彼不得自在」—“Māra has no mastery over him”〔T30n1579 0791a25〕; 「出家位未脫魔手」—“in the state of one gone forth, he has not yet escaped Māra’s hand”〔T30n1579 0791a27〕

Not found in the treatise

「此中如來，無師自然修三十七菩提分法，現等正覺」—“here the Tathāgata, without a teacher, of himself cultivated the thirty-seven dharmas that are factors of awakening, and fully and perfectly awakened”〔T30n1579 0791b04〕

「略由四相，當知如來與慧解脫阿羅漢等，同分、異分」—“in brief, in four respects, know what the Tathāgata has in common with, and how he differs from, the arhat liberated by wisdom and the like”〔T30n1579 0791b01〕

「謂能引發一切梵行之法，皆用世尊為根本故，皆由世尊轉法眼故，皆以世尊為所依故」—“that is, because all the dharmas that can bring forth pure conduct have the World-Honored One as their root, because all come from the World-Honored One turning the Dharma eye, and because all have the World-Honored One as their support”〔T30n1579 0778b01〕

Not found in the treatise

Within the sentence 「如空，無相及無所有，當知亦爾」—“as with emptiness, know that it is likewise with signlessness and nothingness”〔T30n1579 0792a13〕

The treatise has “free of overweening conceit”: 「略有二種離增上慢觀無我見」—“in brief, there are two kinds of seeing that contemplates not self free of overweening conceit”〔T30n1579 0791c28〕

「一切法中無有我性，名諸法印」—“that in all dharmas there is no nature of self is called the seal of dharmas”〔T30n1579 0792b02〕; 「是故亦名眾聖法印」—“therefore it is also called the seal of the Dharma of all the noble ones”〔T30n1579 0792b05〕; 「名見清淨；有餘惑故，非善清淨」—“this is called the purity of seeing; because delusion remains, it is not well purified”〔T30n1579 0787b26〕

Not found in the treatise

Not found in the treatise

「外道師為諸弟子，依止無因、不平等因」—“the outsider teachers, for their disciples, rely on no cause or on unequal causes”〔T30n1579 0792b21〕

「由二種相，無因論者，於諸行中執無因轉」—“in two respects, those who hold the doctrine of no cause grasp that formations proceed without a cause”〔T30n1579 0796b08〕

「由四種相，當知諸行非定苦染」—“in four respects, know that formations are not definitely defiled by suffering”〔T30n1579 0792c13〕; the treatise has 「定」—“definitely,” the sūtra 「一向」—“wholly”

Not found in the treatise

The treatise has inquiry after welfare: 「同梵行者，於餘同梵行所，略有二種慰問」—“those who share the pure conduct have, in brief, two kinds of inquiry after the welfare of others who share the pure conduct”〔T30n1579 0798a06〕

「又計我欲者，當知即是我慢纏攝」—“further, as for reckoning the desire ‘I am,’ know that it is included in the entanglement of the conceit ‘I am’”〔T30n1579 0797c28〕; 「我使」—“the fetter ‘I am’” is not found in the treatise

「言未斷者，由隨眠故。未遍知者，由彼纏故」—“‘not cut off’ is said because of the latent tendency; ‘not fully known,’ because of that entanglement”〔T30n1579 0798a01〕; 「言未吐者，由彼隨眠未永拔故」—“‘not spat out’ is said because that latent tendency has not been uprooted forever”〔T30n1579 0798a04〕

Not found in the treatise

Not found in the treatise

「當知此是似正法見」—“know that this is a view that is a semblance of the true Dharma”〔T30n1579 0798a26〕

「於四句中，推求流轉、還滅士夫都不可得」—“in the four alternatives, a person who cycles on or who turns back to cessation is sought and not found at all”〔T30n1579 0798b06〕; 「聲聞、獨覺、佛世尊我說名如來」—“the śrāvaka, the solitary buddha, and the Buddha, the World-Honored One, I call the Tathāgata”〔T30n1579 0798b08〕

For 「無所得」—“nothing obtained” the treatise has an explanation elsewhere: 「由一切相皆遠離故，名無所得」—“because all marks are entirely left behind, it is called nothing obtained”〔T30n1579 0775a12〕 (not a direct explanation of this discourse); 「無所施設」—“nothing posited” is not found in the treatise

「覺悟為滅、寂靜、清涼及與永沒」—“awakens to it as ceased, stilled, cooled, and gone forever”〔T30n1579 0798b15〕

「譬如有人，自知無力能害怨家」—“It is like someone who knows himself without the strength to harm his enemy”〔T30n1579 0798b22〕

Not found in the treatise

「記一有生、記一無生」—“declares that one is reborn and declares that one is not reborn”〔T30n1579 0798c03〕

「世有三師而現可得。一、常論者，二、斷論者，三者、如來」—“In the world three teachers are found: first, those who hold the doctrine of permanence; second, those who hold the doctrine of annihilation; third, the Tathāgata”〔T30n1579 0798c04〕

The treatise does not establish this name; it has 「於慢覺察是慢」—“perceive conceit as conceit”; see Topic III

Within the sentence 「亦非於慢覺察是慢，又未能斷」—“nor do they perceive conceit as conceit, nor are they yet able to cut it off”〔T30n1579 0798c22〕

Not found in the treatise

Not found in the treatise

Not found in this passage of the treatise

「不應記別。若記別者，能引無義，故不記別」—“It should not be declared. If it were declared, it would lead to what is without benefit; therefore it is not declared”〔T30n1579 0798c27〕

Not found in the treatise

「名身老病」—“is called old age and sickness of body”〔T30n1579 0799a04〕; 「名心老病」—“is called old age and sickness of mind”〔T30n1579 0799a04〕

Not found in this passage of the treatise; elsewhere the treatise has 「住二界妙甘露門」—“abides at the sublime door of the deathless of the two elements”〔T30n1579 0785a08〕

Not found in the treatise

The treatise has 「諸取斷遍知」—“the abandoning and full knowing of the clingings”: within the sentence 「謂於諸取斷遍知論」—“namely, the teaching on the abandoning and full knowing of the clingings”〔T30n1579 0799a13〕

「為欲安住現法樂住」—“because he wishes to dwell at ease in a happy abiding in this very life”〔T30n1579 0796c12〕

「已見聖諦」—“has already seen the noble truths”〔T30n1579 0799b02〕

The treatise does not establish this name

Not found in this passage of the treatise

The treatise has “the concentration of the totalities”: 「依遍處定，謂地為我，我即是地，乃至廣說一切應知」—“on the basis of the concentration of the totalities, namely, earth is self, I am earth, and so on at length; all of it should be understood”〔T30n1579 0799c28〕

The treatise has “noble truths”: 「已見聖諦」—“has already seen the noble truths”〔T30n1579 0799b02〕

Elsewhere the treatise speaks of 「道品分」—“the section on the factors of the path”: 「如五取蘊、六處、因緣相應分及道品分」—“as in the connected sections on the five aggregates of clinging, the six sense-bases, and causes and conditions, and the section on the factors of the path”〔T30n1579 0772c20〕

Not found in the treatise; the treatise has 「諸外道輩」—“the outsiders”〔T30n1579 0800a01〕

「性聰慧者，猶尚不免懷聰慧慢」—“even those clever by nature still do not escape harbouring the conceit of the clever”〔T30n1579 0800a02〕

Not found in the treatise

「如來入于寂靜天住」—“the Tathāgata enters the still heavenly abiding”〔T30n1579 0796c14〕

「於色等行建立為我」—“sets up formations such as form as the self”〔T30n1579 0800b02〕

Not found in the treatise

Not found in the treatise

「謂諸無學所成就智，說名無上」—“namely, the knowledge accomplished by those beyond training is called unsurpassed”〔T30n1579 0800b21〕; 「復次，有三種無上。謂妙智無上、正行無上、解脫無上」—“Further, there are three things unsurpassed: namely, unsurpassed sublime knowledge, unsurpassed right practice, unsurpassed liberation”〔T30n1579 0796c24〕; the two lists differ; see Topic III

Not found in the treatise

Not found in the treatise

Not found in the treatise

Not found in the treatise

Not found in the treatise; the treatise has 「由依諸見者，謂依三見」—“As to depending on views: namely, depending on three views”〔T30n1579 0786b18〕, which does not gloss this name

Not found in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise does not explain the name; it has 「能善了知三受分位過患共相」—“able to know well the dangers and the common marks of the states of the three feelings”〔T30n1579 0773c26〕

The treatise does not explain the name; it has 「方便了知三苦等性」—“by skilful means fully knows the nature of the three sufferings and the like”〔T30n1579 0787b08〕

Not found in the treatise

The treatise has superior, equal, lower: 「謂自為勝、或等、或劣，是名見我慢纏雜染」—“namely, taking oneself as superior, or equal, or lower: this is called the defilement of the entanglement of the conceit ‘I am’ in view”〔T30n1579 0795b01〕

Not found in the treatise

Not found in the treatise

Not found in the treatise

Not found in the treatise; elsewhere the treatise writes 「捺落迦」—“naraka,” within the sentence 「一向有苦者，謂在捺落迦」—“Wholly having suffering means being in the naraka hells”〔T30n1579 0786c09〕

Not found in the treatise

Not found in the treatise

The treatise does not explain the name; it has it within the sentence 「若欲一切皆自在等變化因作，名他作論」—“If one holds that everything is made by the causes of the transformations of the Sovereign and the like, it is called the doctrine of making by another”〔T30n1579 0787a06〕

Not explained in the treatise

Within the sentence 「有一想者，謂在無色空無邊處、識無邊處。有種種想者，謂在下地」—“Having one perception means being in the formless sphere of boundless space and the sphere of boundless consciousness. Having various perceptions means being in the lower grounds”〔T30n1579 0786c05〕

「謂命論者計命即身，或異身等」—“namely, those who hold the doctrine of the life-principle reckon that the life-principle is the body, or other than the body, and the like”〔T30n1579 0799b21〕

「若欲一切皆宿因作，名自作論。若欲一切皆自在等變化因作，名他作論」—“If one holds that everything is made by past causes, it is called the doctrine of self-making. If one holds that everything is made by the causes of the transformations of the Sovereign and the like, it is called the doctrine of making by another”〔T30n1579 0787a05〕

The treatise has 「現法涅槃論」—“doctrine of nirvāṇa in this present life”: 「又有十六有見想論、八無想論、八非有想非無想論、七斷見論、五現法涅槃論」—“Further, there are sixteen doctrines of existing perception, eight doctrines of no perception, eight doctrines of neither perception nor non-perception, seven doctrines of the view of annihilation, and five doctrines of nirvāṇa in this present life”〔T30n1579 0785c18〕; 「第一義般涅槃」—“final nirvāṇa in the ultimate sense” is not found in the treatise

The treatise has “meditation”: 「證得第二、第三靜慮無愛味樂，第四靜慮無苦樂受」—“realizes the pleasure without relish of the second and third meditations, and the feeling neither painful nor pleasant of the fourth meditation”〔T30n1579 0787a21〕

The treatise has 「空無邊處、識無邊處」—“the sphere of boundless space, the sphere of boundless consciousness”〔T30n1579 0786c06〕 within a sentence, and 「乃至非想非非想處，當知亦爾」—“and so on up to the sphere of neither perception nor non-perception: know that it is likewise”〔T30n1579 0787a23〕

Not found in the treatise

Not found in the treatise

Not found in the treatise

Not found in the treatise

The treatise has “foundations of mindfulness” in another wording: 「觀察事者，謂四念住」—“The matter of contemplation is the four foundations of mindfulness”〔T30n1579 0781a17〕

The treatise has “bases of spiritual power” in another wording: 「出受事者，謂四神足」—“The matter of going beyond feeling is the four bases of spiritual power”〔T30n1579 0781a20〕

「方便事者，謂諸根、力、覺支、道支」—“The matter of skilful means is the faculties, the powers, the awakening factors, and the factors of the path”〔T30n1579 0781a22〕

As above

The treatise has “awakening factors” in another wording; see above

The treatise has “factors of the path” in another wording; see above; the eightfold noble path is carried over from Fascicle 2

Not found in the treatise

Not found in the treatise

The treatise does not explain the name; it has 「止觀所緣於少分法諦察忍轉」—“with calm and insight for its object, an acceptance that closely examines turns upon a small part of dharmas”〔T30n1579 0787b16〕

Not explained one by one in the treatise

Not found in the treatise

Not found in the treatise

Not found in the treatise

Not explained in the treatise

The name 「邊見」—“extreme views” is not found in the treatise

Not found in the treatise

Not found in the treatise

「癡異名者，亦名無智，亦名無見，亦名非現觀，亦名惛昧，亦名愚癡，亦名無明，亦名黑闇」—“As for the other names of delusion: it is also called not knowing, also called not seeing, also called non-comprehension, also called dullness, also called foolishness, also called ignorance, also called darkness”〔T30n1579 0779b03〕

「磨滅法」 (a thing that wears away) is not found in the treatise; the treatise has 「一、於過去諸行，如實了知是無常性；二、於現在諸行，如實了知是滅法性；三、於未來諸行，如實了知生滅法性」—“first, with regard to past formations, one knows fully as it really is that they are of the nature of impermanence; second, with regard to present formations, one knows fully as it really is that they are of the nature of things subject to cessation; third, with regard to future formations, one knows fully as it really is that they are of the nature of things that arise and cease”〔T30n1579 0779a17〕

This name is not found in the treatise; in this passage the treatise gives only 「預流果」—“the fruit of stream-entry” and 「阿羅漢果」—“the fruit of arhatship” (〔T30n1579 0779b18〕〔T30n1579 0779b20〕)

「復能證得阿羅漢果」—“and further one can realize the fruit of arhatship”〔T30n1579 0779b20〕

This name is not found in the treatise; the treatise has 「若為獲得現法樂住，名第四勝進」—“if it is for gaining a happy dwelling in the present life, it is called the fourth further progress”〔T30n1579 0779b17〕 (「現法樂住」—“a happy dwelling in the present life” is already established in Fascicle 5)

This name is not found in the treatise; the treatise has 「謂於先世能感後有諸業煩惱之所造作，及由先願之所思求，今所生起諸行永滅」—“namely, the formations now arisen—made by the actions and defilements of former lives that can bring about later existence, and sought through the intention of former wishes—cease for ever”〔T30n1579 0780a05〕, which does not gloss this name word for word

「由三種相諸行滅故，說名無餘依涅槃界」—“Because formations cease by three aspects, it is called the nirvāṇa-element without remainder”〔T30n1579 0780a02〕

Not explained in the treatise; in this passage the treatise has 「有四種我見為所依止，能生我慢」—“There are four kinds of view of self that serve as the support and can give rise to the conceit ‘I am’”〔T30n1579 0779c10〕

「由三解脫門增上力故，當知建立四種法嗢拕南」—“Know that by the strengthening power of the three doors of liberation four kinds of Dharma-uddāna are set up”〔T30n1579 0780a12〕; the treatise has 「涅槃寂靜」—“nirvāṇa is peace”〔T30n1579 0780a17〕

「於諸行中，若集、若沒能善知故，遠離二邊，入處中行」—“because among formations one can know well their arising and their passing away, one keeps far from the two extremes and enters upon the practice of the middle”〔T30n1579 0780c09〕; in this passage the treatise has 「處中行」—“the practice of the middle”

Not explained in the treatise

Not explained in the treatise

「起法」 (arose in the Dharma) is not found in the treatise; 「見法」—“saw the Dharma,” 「得法」—“attained the Dharma,” and 「知法」—“knew the Dharma” occur in the ten benefits already cited in Fascicle 1 (「說名得法」—“one is said to have attained the Dharma”〔T30n1579 0778c17〕; 「說名知法」—“one is said to have known the Dharma”〔T30n1579 0778c19〕), which is not the passage that selects and gathers this discourse

Not explained in this passage of the treatise

「問：智、見何差別？」—“Question: what is the difference between knowing and seeing?”〔T30n1579 0780c28〕

Not explained in this passage of the treatise

「光音天」 (the Heaven of Radiant Sound) is not found in the treatise; in this passage the treatise has 「大梵」—“Great Brahmā”〔T30n1579 0781b21〕

「謂在色界、欲界，天、人、大梵、帝釋、轉輪王等」—“namely, in the form realm and the desire realm, gods, humans, Great Brahmā, Śakra, wheel-turning kings, and the like”〔T30n1579 0781b20〕

This name is not found in the treatise

This name is not found in the treatise

「謂施、戒、調伏諸根俱行，及欲界慈修所得果」—“namely, the fruit gained by giving, precepts, and the taming of the faculties practised together, and by the cultivation of loving-kindness in the desire realm”〔T30n1579 0781b27〕

The treatise has 「欲界慈修」—“the cultivation of loving-kindness in the desire realm”〔T30n1579 0781b28〕

This name is not found in the treatise

This name is not found in this passage of the treatise

This name is not found in the treatise; the treatise has 「前際難知，後無窮盡」—“its former limit is hard to know, and later it has no end”〔T30n1579 0782a16〕

「由往善趣業故，愛結所繫，愚夫自然樂往」—“because of the actions that lead to the good destinies, bound by the bond of craving, the foolish naturally delight to go there”〔T30n1579 0782a03〕

This name is not found in the treatise; the treatise has 「流轉」—“turning on” (「由五種相，一切愚夫流轉不息」—“By five aspects all the foolish turn on without ceasing”〔T30n1579 0781c28〕)

This name is not found in the treatise; the treatise has 「謂修此想能遣一切欲貪、色貪、及無色貪、掉、慢、無明」—“namely, cultivating this perception can dispel all greed for sensual pleasure, greed for form, and greed for the formless, restlessness, conceit, and ignorance”〔T30n1579 0783a27〕

「由無常想，住無我想」—“by the perception of impermanence one dwells in the perception of not self”〔T30n1579 0783b22〕

「二者、不護根門。三者、食不知量。四者、初夜、後夜不能勤修勉勵警覺。五者、不能觀察善法究竟」—“Second, not protecting the sense-doors. Third, knowing no measure in food. Fourth, in the first and last watches of the night being unable to cultivate diligently, exert oneself, and keep awake. Fifth, being unable to observe wholesome things to the end”〔T30n1579 0783c08〕

This name is not found in the treatise

This name is not found in the treatise

Not explained in this passage of the treatise

This name is not found in the treatise

This name is not found in the treatise

The treatise has 「汝期鄙劣活命」—“you have taken up a base livelihood”〔T30n1579 0784b29〕

Not explained in this passage of the treatise

「於隨順居家所有惡不善覺，多分尋思」—“one thinks much on the evil and unwholesome thoughts that go along with the household life”〔T30n1579 0784c13〕

The treatise has 「謂於三事不正尋思，及彼前行諸不正想」—“namely, wrong thinking about three matters, and the wrong perceptions that go before it”〔T30n1579 0784c25〕

The treatise has 「修習無相心三摩地」—“cultivating the signless concentration of mind”〔T30n1579 0785a03〕

This name is not found in the treatise; the treatise has 「住二界妙甘露門」—“dwelling at the wonderful door of the deathless of the two elements”〔T30n1579 0785a08〕

In this passage the treatise has 「或唯於身、或唯無色、或總於二生我執著」—“they give rise to attachment to a self either in the body alone, or in the formless alone, or in both together”〔T30n1579 0785a13〕, and does not call these 「三見」—“the three views”

「自性故者，謂有三受。一、苦，二、樂，三、不苦不樂」—“As to their own nature: there are three feelings—first, painful; second, pleasant; third, neither painful nor pleasant”〔T30n1579 0800c14〕; the name is not found in the treatise

Not explained in the treatise

Not explained in the treatise

「如是教授，如其次第，當知即是三種神變」—“Such instruction, in its order, it should be known, is the three kinds of miraculous transformation”〔T30n1579 0801a29〕; the treatise has 「神變」—“miraculous transformation”

Not explained in the treatise

Not explained in the treatise

「一、內處差別，二、外處差別，三、六識身差別，四、六觸身差別，五、六受身差別，六、六想身差別，七、六思身差別，八、六愛身差別」—“first, the distinctions of the internal bases; second, the distinctions of the external bases; third, the distinctions of the six classes of consciousness; fourth, the distinctions of the six classes of contact; fifth, the distinctions of the six classes of feeling; sixth, the distinctions of the six classes of perception; seventh, the distinctions of the six classes of volition; eighth, the distinctions of the six classes of craving”〔T30n1579 0800c21〕; the treatise has 「內處」—“internal bases” and 「外處」—“external bases”

Not explained in the treatise

Not explained in the treatise

「復次，由二種相，應求能成就解脫妙慧」—“Further, by two aspects one should seek the sublime wisdom that can accomplish liberation”〔T30n1579 0801b02〕; 「解脫智」—“the knowledge of liberation” and 「增上法」—“the higher teaching” are not found in the treatise

Not explained in the treatise

Not explained in the treatise

「彼於無我生信解故，能斷我見」—“because he gives rise to faith and understanding with regard to not self, he can cut off the view of self”〔T30n1579 0807b07〕; 「乃得名為生無我見」—“only then can it be called giving rise to the view of not self”〔T30n1579 0807b10〕

The name is not found in the treatise; the treatise has 「謂樂分位與苦分位有別異性」—“namely, the pleasant state and the painful state are of a differing nature”〔T30n1579 0809b16〕, which does not gloss this name verbatim

「當知如實能正顯了彼法二相」—“it should be known that one can, as it really is, rightly make manifest the two marks of those things”〔T30n1579 0809b25〕

The treatise has 「三摩地」—“samādhi”: 「復次，有二種如實智。一者、如理作意所發，二者、三摩地所發」—“Further, there are two kinds of knowledge as it really is: first, that produced by proper attention; second, that produced by samādhi”〔T30n1579 0809b08〕

Not explained in the treatise

The name is not found in the treatise; the treatise has 「亦不能離諸境界想」—“nor can one leave the perceptions of objects”〔T30n1579 0810c10〕

Not explained in the treatise

Not explained in the treatise

The name is not found in the treatise; the treatise has 「已得意」—“those who have attained their intent” and 「未得意」—“those who have not attained their intent”: 「略有二種補特伽羅。一、已得意，二、未得意」—“In brief there are two kinds of persons: first, those who have attained their intent; second, those who have not attained their intent”〔T30n1579 0810b13〕

「謂諸異生，於二緣識及能依受，不能了知無我性故」—“namely, because ordinary persons cannot fully know the nature of not self in the consciousness that has two conditions and in the feeling that depends on it”〔T30n1579 0810c16〕

Not explained in the treatise

Not explained in the treatise

「名無熾然」—“it is called without burning”〔T30n1579 0811a06〕; 「名為應時」—“it is called timely”〔T30n1579 0811a08〕; 「名唯此見」—“it is called seen only here”〔T30n1579 0811a09〕; 「名內所證」—“it is called realized within”〔T30n1579 0811a11〕

「名為現見」—“it is called directly seen”〔T30n1579 0811a05〕

Not explained in the treatise

「若趣苦集行，若趣苦滅行，是名自性不同分」—“The practice leading to the arising of suffering and the practice leading to the cessation of suffering—this is called dissimilarity in own nature”〔T30n1579 0811c02〕

「若諸有為共相行相，彼望道果名不同分」—“the aspects of the common mark of the conditioned, set against the fruit of the path, are called dissimilar”〔T30n1579 0811c06〕, which does not gloss this name verbatim

「謂趣諸取行，趣諸取盡行，若一切法遍知、永斷、作苦邊際」—“namely, the practice leading to the clingings, the practice leading to the exhaustion of the clingings, and the full knowledge of all dharmas, cutting them off forever, and making an end of suffering”〔T30n1579 0811c11〕

The name is not found in the treatise; the treatise has 「不依四相薩迦耶見」—“not relying on the view of the existing body in its four aspects”〔T30n1579 0811c13〕, which does not gloss this name verbatim

「一切世間及出世間所有法教如實建立」—“all the teachings of the Dharma, worldly and supramundane, are set up as they really are”〔T30n1579 0811c28〕

The name is not found in the treatise; the treatise distinguishes 「有情世間」—“the world of beings” and 「器世間」—“the receptacle world”: 「復次，有二世間。一、有情世間，二、器世間」—“Further, there are two worlds: first, the world of beings; second, the receptacle world”〔T30n1579 0812a06〕

The treatise has 「壞滅」—“perish and be destroyed”: 「為火災等之所壞滅」—“is destroyed by the calamity of fire and the rest”〔T30n1579 0812a07〕

「復次，空有二種。一者、有為，二者、無為」—“Further, emptiness is of two kinds: first, the conditioned; second, the unconditioned”〔T30n1579 0812a09〕

The treatise has 「法爾道理」—“the principle of things being so by nature”: 「法爾道理為所依趣」—“takes the principle of things being so by nature as its basis”〔T30n1579 0812a12〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「世間邊際」—“the limit of the world”: 「唯遮身行隨往能得世間邊際」—“he denies only that one can reach the limit of the world by going after it with the body”〔T30n1579 0812a15〕

Not explained in the treatise

「名世間解」—“is called the Knower of the World”〔T30n1579 0812a24〕, which does not gloss this name verbatim

Not explained in the treatise

The name is not found in the treatise; the treatise has 「不應為作居住依止」—“one should not make for it a dwelling and support”〔T30n1579 0812b03〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「尊勝空住」—“the honoured and excellent dwelling in emptiness”: 「一者、尊勝空住」—“first, the honoured and excellent dwelling in emptiness”〔T30n1579 0812b06〕

Not explained in the treatise

The treatise has 「雜染」—“defilement”: 「言自性者，所謂欲貪，與諸雜染為根本故」—“As for its own nature: it is desire and craving, because it is the root of all defilements”〔T30n1579 0814b17〕

「言行路者，謂內外處，能取、所取有差別故」—“As for its road of activity: it is the internal and external bases, because there is the distinction of what clings and what is clung to”〔T30n1579 0814b18〕

The treatise has 「隨好」—“secondary features”: 「於諸境界執取諸相、執取隨好所有雜染令心解脫」—“one frees the mind from all the defilement of grasping at the signs and grasping at the secondary features of objects”〔T30n1579 0814b28〕

Not explained in the treatise

The name is not found in the treatise; the treatise has 「復有眾多魔所歸向所有雜染著安足處」—“Again there are many places on which defilement and attachment rest, to which Māra turns”〔T30n1579 0814c08〕

Not explained in the treatise

Not explained in the treatise

The name is not found in the treatise; the treatise has 「諸觸為依，貪著內受，名內受雜染」—“With contacts as support, greedy attachment to inner feeling is called the defilement of inner feeling”〔T30n1579 0814c25〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「戲論」—“conceptual elaboration”: 「復次，於六處滅究竟寂靜無戲論中」—“Further, in the ultimate stillness of the cessation of the six bases, where there is no conceptual elaboration”〔T30n1579 0815a19〕

The treatise has 「縛」—“bondage”: 「復次，於內外處若有欲貪，境界現前、或不現前，而其諸根不能棄捨，故名為縛」—“Further, if there is desire and craving toward the internal and external bases, then whether the objects are present or not present, the faculties cannot let them go; therefore it is called bondage”〔T30n1579 0815b02〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The name is not found in the treatise; the treatise has 「於諸蘊處我、我所見已永斷者」—“has forever cut off the view of self and what is mine with regard to the aggregates and bases”〔T30n1579 0815b06〕

The name is not found in the treatise; the treatise has 「是故說名無上明持」—“therefore it is called the unsurpassed knowledge-spell”〔T30n1579 0815b20〕, which does not gloss this name verbatim

Not explained in the treatise

「立諸苦樂一向自作」—“hold that suffering and happiness are wholly made by oneself”〔T30n1579 0815b26〕; 「立諸苦樂一向他作」—“hold that suffering and happiness are wholly made by another”〔T30n1579 0815b27〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「六處勝解」—“the resolve in six respects”: 「唯阿羅漢六處勝解能正記別」—“only the arhat can rightly declare the resolve in six respects”〔T30n1579 0815c23〕

「一、出離勝解，二、無惱勝解，三、遠離勝解，四、愛盡勝解，五、取盡勝解，六、心無忘失勝解」—“first, the resolve of renunciation; second, the resolve of non-harming; third, the resolve of seclusion; fourth, the resolve of the exhaustion of craving; fifth, the resolve of the exhaustion of clinging; sixth, the resolve of the mind without forgetting”〔T30n1579 0815c25〕

The name is not found in the treatise; the treatise has 「一、增上戒學」—“first, the training in higher precepts”〔T30n1579 0815c27〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「密護根門」—“closely guarding the sense doors”: 「一者、不能密護根門」—“first, those who cannot closely guard the sense doors”〔T30n1579 0816b07〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise; likewise the water element, the fire element, and the wind element

The treatise has 「如幻事」—“like an illusion” and 「如陽焰」—“like a mirage”: 「說如幻事。想、心、見倒迷亂性故，說如陽焰」—“it is said to be like an illusion. Because of the confused nature of the inversions of perception, mind, and view, it is said to be like a mirage”〔T30n1579 0820c23〕

「是故一向於空立空」—“therefore emptiness is wholly established in the empty”〔T30n1579 0821a04〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「密護根門」—“closely guarding the sense doors”: 「一者、密護根門為所依止」—“first, closely guarding the sense doors as support”〔T30n1579 0821a25〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「最勝正念正知」—“supreme right mindfulness and clear comprehension”: 「由如是相正念正知，於一切時，於一切種所緣境界，能如正軌守護其心，是名最勝正念正知」—“By right mindfulness and clear comprehension of such a kind, at all times and toward objects of every kind, one can guard one’s mind according to the right rule: this is called supreme right mindfulness and clear comprehension”〔T30n1579 0821b04〕

Not explained in the treatise

Not explained in the treatise

The name is not found in the treatise; the treatise has 「施設十二種處所生六識」—“the six consciousnesses born of the twelve kinds of bases are designated”〔T30n1579 0820c19〕

The name is not found in the treatise; the treatise has 「此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我」—“Here, by analysing the internal and external bases, consciousness, contact, feeling, perception, volition, and craving into their several groups, not self is shown”〔T30n1579 0821c08〕

The name is not found in the treatise; the treatise has 「二、有學修」—“second, the cultivation of one in training”〔T30n1579 0822b29〕, which does not gloss this name verbatim

Not explained in the treatise

This list is not found in the treatise; the treatise has 「以智慧刀，能永斷滅一切煩惱」—“with the knife of wisdom, one can forever cut off and destroy all defilements”〔T30n1579 0821c14〕

The name is not found in the treatise; the treatise has 「謂令諸漏永滅盡故」—“namely, so that all the outflows are forever extinguished”〔T30n1579 0821c19〕

Not explained in the treatise

The treatise explains restraint in the passage on 「一切種律儀」—“restraint of every kind”: 「云何律儀？謂如有一，於可愛境諸雜染心不忍、不受、不執、不取，設令暫起，尋還棄捨，是名律儀」—“What is restraint? It is when someone does not tolerate, does not accept, does not hold, does not take up defiled states of mind toward lovely objects, and if they arise for a moment, soon relinquishes them again: this is called restraint”〔T30n1579 0817b02〕; in the treatise’s order this passage does not belong to this discourse; this is a reading

Not explained in the treatise

The treatise has 「於先所得少三摩地尚還退失」—“even the slight samādhi obtained before is lost again”〔T30n1579 0822a14〕; 「由整攝故，能不退失」—“because of gathering oneself in order, one can avoid loss”〔T30n1579 0822a15〕

The treatise has 「勝伏」—“master”: 「我於諸處已能勝伏」—“I have already been able to master the bases”〔T30n1579 0822a21〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「苦果」—“painful fruit” and 「苦滅果」—“the fruit of the cessation of suffering”: 「當知攝受三種苦果」—“it should be known that one takes on three kinds of painful fruit”〔T30n1579 0822a26〕; 「當知攝受三苦滅果」—“it should be known that one takes on the fruit of the cessation of the three sufferings”〔T30n1579 0822b04〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「不應供養」—“should not be supported”: 「當知成就非實福田性及相故，不應供養」—“it should be known that, because they possess the nature and marks of what is not a true field of merit, they should not be supported”〔T30n1579 0822b06〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「詰責勝利」—“the advantage of challenge and rebuke”: 「多分為求詰責勝利」—“for the most part seeking the advantage of challenge and rebuke”〔T30n1579 0822b17〕

Not explained in the treatise

「行於三世無忘失住最勝義故，三種所緣境差別故，說名三明。若心解脫、若慧解脫，皆名解脫」—“Because of the supreme sense of abiding without forgetting with regard to the three times, and because of the distinction of three kinds of objects, they are called the three knowledges. Liberation of mind and liberation by wisdom are both called liberation”〔T30n1579 0822b22〕

The treatise has 「善行」—“wholesome conduct” and 「妙行」—“good conduct”: 「修身所引善行修故，能正修戒」—“by cultivating the wholesome conduct brought forth by cultivating the body, one can rightly cultivate precepts”〔T30n1579 0822b27〕; 「恥於惡行，修習妙行」—“ashamed of bad conduct, he cultivates good conduct”〔T30n1579 0823a11〕

The treatise has 「修根」—“cultivating the faculties”: 「謂修根故，能正修身」—“namely, by cultivating the faculties one can rightly cultivate the body”〔T30n1579 0822b26〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

「於其斷界正希求時，名依遠離」—“when one rightly aspires to the element of abandoning, it is called based on seclusion”〔T30n1579 0823a06〕; 「於無欲界正希求時，名依離欲」—“when one rightly aspires to the element of desirelessness, it is called based on dispassion”〔T30n1579 0823a07〕; 「於其滅界正希求時，名依於滅」—“when one rightly aspires to the element of cessation, it is called based on cessation”〔T30n1579 0823a08〕; 「棄捨下劣修覺分故，迴向勝妙修覺分故，名棄捨迴向」—“because one relinquishes inferior cultivation of the factors of awakening and turns toward sublime cultivation of the factors of awakening, it is called relinquishing and turning toward”〔T30n1579 0823a09〕

Not explained in the treatise

「謂修根故，能正修身」—“namely, by cultivating the faculties one can rightly cultivate the body”〔T30n1579 0822b26〕; 「此中修根，復有三種。一、世間修，二、有學修，三、無學修」—“Here the cultivation of the faculties is again of three kinds: first, mundane cultivation; second, the cultivation of one in training; third, the cultivation of one beyond training”〔T30n1579 0822b28〕

「說名五轉無上修根」—“it is called the unsurpassed cultivation of the faculties in five turnings”〔T30n1579 0823b23〕

Not explained in the treatise

The treatise has 「五轉」—“five turnings”: 「當知亦有五轉差別」—“it should be known that there are also five turnings that differ”〔T30n1579 0823b05〕

The treatise has 「如是速能安住於捨」—“in this way one can swiftly abide in equanimity”〔T30n1579 0823c03〕

Not explained in the treatise

「當知齊此善修習故，名善修根」—“it should be known that, because one has cultivated well to this extent, it is called the good cultivation of the faculties”〔T30n1579 0823c05〕

The treatise has 「若諸有學」—“if those in training”〔T30n1579 0823c06〕 and 「則能方便住厭逆想及過患想」—“can then with skilful means dwell in the perception of repulsion and the perception of danger”〔T30n1579 0823c09〕, which do not gloss this name verbatim

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「如實知」—“know as it really is”: 「不如實知」—“does not know as it really is”〔T30n1579 0824a13〕

The treatise has 「顧戀」—“longing attachment”: 「於過去世有顧戀縛」—“toward the past there is the bond of longing attachment”〔T30n1579 0824a21〕

The treatise has 「增益後有諸蘊」—“increases the aggregates of later existence”: 「由此增益後有諸蘊」—“by this the aggregates of later existence are increased”〔T30n1579 0824a24〕

「便自燒然」—“then burns of itself”〔T30n1579 0824a28〕

Not explained in the treatise

Not explained in the treatise

「應遍知者能正遍知，應永斷者能正永斷，應作證者能正作證，應修習者能正修習」—“what is to be fully known one can rightly know fully; what is to be abandoned forever one can rightly abandon forever; what is to be realized one can rightly realize; what is to be cultivated one can rightly cultivate”〔T30n1579 0824b23〕

「於所依無明及能依有愛」—“with regard to ignorance, which is the support, and the craving for existence, which is supported”〔T30n1579 0824b27〕

Not explained in the treatise

The treatise has 「假想安立我或有情」—“by provisional notion one establishes a self or a sentient being”: 「假想安立我或有情，乃至命者及生者等」—“by provisional notion one establishes a self or a sentient being, and so on up to a living one and one who is born”〔T30n1579 0824c06〕

The treatise has 「假想」—“provisional notion,” 「自稱」—“self-naming,” and 「言說」—“verbal expression”: 「唯有假想、唯假自稱、唯假言說」—“there is only provisional notion, only provisional self-naming, only provisional verbal expression”〔T30n1579 0824c10〕

The treatise has 「緣生性」—“the nature of arising from conditions”: 「有無常性，廣說乃至有緣生性」—“it has the nature of impermanence, and, taught at length, up to, the nature of arising from conditions”〔T30n1579 0824c12〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「寂靜」—“peace”: 「一切依等盡涅槃深見寂靜」—“nirvāṇa, the exhaustion of all supports and the rest, is deeply seen as peace”〔T30n1579 0824c20〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

「唯假言說」—“only provisional verbal expression”〔T30n1579 0824c10〕

Not explained in the treatise

Not explained in the treatise

「無上安隱，即有餘依般涅槃界」—“the unsurpassed security is the element of final nirvāṇa with remainder of support”〔T30n1579 0825a14〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

「由二因緣，當知名為有第二住」—“By two causes and conditions, know that it is called dwelling with a second”〔T30n1579 0825a23〕; the treatise has 「無第二住」—“dwelling without a second”: 「與此相違，當知是名無第二住」—“the opposite of this, know, is called dwelling without a second”〔T30n1579 0825b07〕

Not explained in the treatise

Not explained in the treatise

「謂憙樂等為集因故，於當來世生老為根眾苦生起」—“namely, because pleasure and the rest are the cause of arising, in the world to come the many sufferings rooted in birth and old age arise”〔T30n1579 0825b06〕

Not explained in the treatise

「當知說名去涅槃遠」—“know that this is called far from nirvāṇa”〔T30n1579 0825b11〕

The treatise has 「略依二種處所」—“in brief, based on two kinds of place”: 「如來略依二種處所，說無界教」—“the Tathāgata, in brief, based on two kinds of place, teaches the teaching on the element of non-existence”〔T30n1579 0825b22〕

Not explained in the treatise

The treatise has 「忿恚」—“anger” and 「麁惡語言」—“harsh words”: 「一者、性多忿恚」—“first, by nature much given to anger”〔T30n1579 0825b13〕; 「若苦所觸，便發不實麁惡語言」—“when touched by pain, they utter untrue and harsh words”〔T30n1579 0825b14〕

「言忍辱者，謂於他怨終無返報」—“patient endurance means never retaliating against the enmity of others”〔T30n1579 0825b20〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「無餘依涅槃界」—“the nirvāṇa element without remainder of support”: 「二者、說無餘依涅槃界教」—“second, he teaches the teaching of the nirvāṇa element without remainder of support”〔T30n1579 0825b23〕

Not explained in the treatise

The treatise has 「年少壯」—“young and vigorous”: 「略有三種念力強因。一、由其年少壯」—“In brief there are three causes of strength in the power of mindfulness. First, because one is young and vigorous”〔T30n1579 0825c02〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「離信」—“free of faith” and 「離見審察忍」—“free of acceptance of a view after examination”: 「謂離信故，乃至離見審察忍故」—“namely, because it is free of faith, and so on up to, because it is free of acceptance of a view after examination”〔T30n1579 0825c04〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「一切境」—“all objects”: 「覺了一切境故」—“because it awakens fully to all objects”〔T30n1579 0825c09〕

The treatise has 「有及非有」—“existence and non-existence”: 「覺了有及非有如實事故」—“because it awakens fully to existence and non-existence, the matter as it really is”〔T30n1579 0825c09〕

「覺了染淨二品一切法故」—“because it awakens fully to all dharmas of the two classes, defiled and pure”〔T30n1579 0825c10〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「顧戀」—“longing attachment”: 「安立顧戀境界」—“establishing the objects of longing attachment”〔T30n1579 0825c18〕

The treatise has 「覆事」—“the matters of covering”: 「心株覆事」—“the stumps of the mind, and the matters of covering”〔T30n1579 0825c19〕; 「內懷隱匿所造眾惡，故生其覆」—“inwardly harbouring and concealing the many evils one has done, one gives rise to covering”〔T30n1579 0825c24〕

Not explained in the treatise

The treatise has 「為因」—“as cause”: 「謂彼六處以業為因，業愛為因，愛復用彼無明為因，無明復用不如正理作意為因，不正作意復用無明觸為其因」—“namely, those six bases have action as cause; action has craving as cause; craving in turn has that ignorance as cause; ignorance in turn has attention not in accord with principle as cause; wrong attention in turn has contact with ignorance as its cause”〔T30n1579 0826a04〕

Same as above

The treatise has 「不如正理作意」—“attention not in accord with principle” and 「不正作意」—“wrong attention” (same as above)

Not explained in the treatise

The treatise has 「勝義諦空」—“emptiness in the sense of the ultimate truth”: 「當知是名勝義諦空」—“know that this is called emptiness in the sense of the ultimate truth”〔T30n1579 0826b09〕

The treatise has 「無所從來」—“come from nowhere” and 「都無所往」—“go nowhere at all”: 「諸行生時無所從來，本無今有」—“when formations arise they come from nowhere; formerly absent, now they exist”〔T30n1579 0826b16〕; 「都無所往積集而住」—“they go nowhere at all to abide accumulated”〔T30n1579 0826b22〕

Not explained in the treatise

「唯有因果，都無受者及與作者」—“there is only cause and result; there is no experiencer at all, nor any agent”〔T30n1579 0826b09〕

「於中都無捨前生者、取後生者」—“within it there is no one at all who abandons the former birth and takes up the later birth”〔T30n1579 0826c01〕

The treatise has 「世俗諦」—“conventional truth”: 「依世俗諦，假立作用」—“based on conventional truth, functions are provisionally established”〔T30n1579 0826c05〕

The treatise has 「順喜」—“conducive to joy,” 「順憂」—“conducive to sorrow,” and 「順捨」—“conducive to equanimity”: 「由五種相，於能順喜所緣境界隨順而行」—“By five aspects, one courses along in accord with objects that are conducive to joy”〔T30n1579 0826c07〕; 「順憂、順捨所緣境界」—“objects that are conducive to sorrow and conducive to equanimity”〔T30n1579 0826c10〕

The treatise has 「恒住」—“constant abiding”: 「是故恒住無雜染住」—“therefore he constantly abides in an abiding free of defilement”〔T30n1579 0826c17〕

Not explained in the treatise

「能成就者極難得故」—“because one who can accomplish it is extremely rare”〔T30n1579 0826c20〕

The treatise has 「第一真實福田」—“the foremost true field of merit”: 「說名第一真實福田」—“he is called the foremost true field of merit”〔T30n1579 0826c21〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「新學苾芻」—“newly trained bhikṣus”: 「於佛善說法毘奈耶深心愛樂新學苾」—“newly trained bhi[kṣus], who with a deep mind love and delight in the well-taught Dharma and Vinaya of the Buddha”〔T30n1579 0816c03〕

Not explained in the treatise

The treatise has 「思惟不應行想」—“reflecting on the thought of what should not be approached”: 「一者、思惟不應行想，二者、思惟極不淨想」—“first, reflecting on the thought of what should not be approached; second, reflecting on the thought of utter impurity”〔T30n1579 0816c11〕

The treatise has 「極不淨想」—“the thought of utter impurity”: 「一者、思惟不應行想，二者、思惟極不淨想」—“first, reflecting on the thought of what should not be approached; second, reflecting on the thought of utter impurity”〔T30n1579 0816c11〕

Not explained in the treatise

The treatise has 「取受」—“taking and receiving”: 「手唯能作助取受緣」—“the hand can only act as a condition that helps in taking and receiving”〔T30n1579 0816c28〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「守護諸根，於其律」—“guards the faculties, and in their restraint…”: 「精勤加行守護諸根，於其律」—“with diligent effort one guards the faculties, and in their restraint…”〔T30n1579 0817a29〕

The treatise has 「尋思」—“thought”: 「相應尋思攝心令住」—“with the thought that accords with it, one restrains the mind and makes it abide”〔T30n1579 0817a04〕

Not explained in the treatise

The treatise has 「第七後有苦因」—“the seventh, the cause of the suffering of later existence”: 「修行梵行，彼於爾時，令其第七後有苦因」—“and cultivates pure conduct, then at that time he makes the seventh, the cause of the suffering of later existence”〔T30n1579 0817a15〕

Not explained in the treatise

The treatise has 「囹圄」—“a prison”: 「如彼三十三天宮中，有一囹圄」—“as in the palace of the gods of the Thirty-Three there is a prison”〔T30n1579 0817a19〕

Not explained in the treatise

Not explained in the treatise

「此後有願，當知於彼微細縛中，最極微」—“this wish for later existence, know, among those subtle bonds, is the subtlest of all”〔T30n1579 0817a18〕

Not explained in the treatise

The treatise has 「心牛」—“the ox of the mind”: 「放縱非理作意相應心牛，入境界田，損壞所」—“lets loose the ox of the mind that accords with improper attention, which enters the field of objects and ruins what…”〔T30n1579 0817b12〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

「如是不護根者，如癩病人入蘆荻叢」—“one who does not guard the faculties in this way is like a leper entering a thicket of reeds and rushes”〔T30n1579 0817c23〕

The treatise has 「蘆荻叢」—“a thicket of reeds and rushes” and 「菅茅」—“sedge and reeds”: 「如菅茅」—“like the sedge and reeds”〔T30n1579 0817c28〕

The treatise has 「邪想為先」—“with wrong perception first”: 「理妄執諸相、隨好邪想；邪想為先，於其住」—“…improperly grasps falsely at the signs and wrong perceptions of the particulars; with wrong perception first, in its abiding…”〔T30n1579 0818a13〕

The treatise has 「蟲獸相似六根」—“the six faculties, which resemble creatures and beasts”: 「用神力相應聞慧，攝持蟲獸相似六根」—“with wisdom from hearing that accords with spiritual power, one restrains and holds the six faculties, which resemble creatures and beasts”〔T30n1579 0818a23〕

Not explained in the treatise

The treatise has 「循身正念」—“right mindfulness following the body”: 「勤修循身正念」—“diligently cultivates right mindfulness following the body”〔T30n1579 0818b03〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「空室」—“empty room”: 「由善淨無我真智，如入空室，現觀內外六」—“by the well-purified true knowledge of not self, as though entering an empty room, one directly realizes that the internal and external six…”〔T30n1579 0818b16〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「筏」—“raft” (another form): 「隨法行為所依筏」—“practice in accordance with the Dharma is the raft relied on”〔T30n1579 0818b24〕

The treatise has 「聖道法」—“the dharmas of the noble path”: 「如草木枝條莖葉正法門慧，積集聖道法」—“like grass and wood, branches, stalks, and leaves, the wisdom of the doors of the true Dharma gathers the dharmas of the noble path”〔T30n1579 0818b23〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「行時及於住」—“when going and when dwelling”: 「又於行時及於住」—“further, when going and when dwel[ling]…”〔T30n1579 0818c03〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「若王、若餘因事呼逼」—“if a king or another, on some matter, calls and presses him”: 「思。又無無畏，若王、若餘因事呼逼」—“…thought. Further, he is without fearlessness, if a king or another, on some matter, calls and presses him”〔T30n1579 0818c06〕

The treatise has 「還退捨正所修學」—“turns back and abandons the training he was rightly pursuing”: 「已，復還退捨正所修學」—“…having done so, he turns back again and abandons the training he was rightly pursuing”〔T30n1579 0818b29〕

Not explained in the treatise

The treatise has 「順漏法」—“the things conducive to outflows”: 「所緣境，名順漏法」—“…the objects taken, called the things conducive to outflows”〔T30n1579 0818c19〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「退捨正所修」—“turn back and abandon what one was rightly cultivating”: 「能令退捨正所修」—“can make one turn back and abandon what one was rightly cultivating”〔T30n1579 0819a19〕

The treatise has 「共相雜住」—“dwelling mixed together” and 「邪願」—“a wrong wish”: 「家及出家眾共相雜住」—“…lay people and those gone forth, dwelling mixed together with them”〔T30n1579 0819a15〕; 「發起邪願行於梵行」—“gives rise to a wrong wish and practices pure conduct”〔T30n1579 0819a17〕

The treatise has 「公然犯戒」—“openly breaks the precepts”: 「公然犯戒」—“openly breaks the precepts”〔T30n1579 0819a24〕

The treatise has 「螺音狗行」—“the sound of a conch, the conduct of a dog”: 「羅，廣說乃至螺音狗行」—“…, taught at length up to: the sound of a conch, the conduct of a dog”〔T30n1579 0819a23〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「言說」—“expressions”: 「文字一義言說，便懷猶豫，不生歡喜」—“…words and expressions of one meaning, then harbour doubt and are not glad”〔T30n1579 0819a27〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「循身念」—“mindfulness following the body”: 「修循身念，勝奢摩他、毘鉢舍那之所攝受」—“cultivates mindfulness following the body, upheld by excellent śamatha and vipaśyanā”〔T30n1579 0819b13〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise has 「魔」—“Māra”: 「舍宅，魔便於彼積集可愛境界炬火而焚」—“…a house, and Māra then heaps up there the torch-fire of lovely objects and burns it”〔T30n1579 0819b27〕

The treatise has 「得其便」—“gets his chance”: 「羅而得其便」—“…and gets his chance”〔T30n1579 0819b24〕

The treatise has 「順流」—“going with the stream” and 「非順流」—“not going with the stream”: 「與此相違所有白品，當知是名非順流」—“all the white class opposed to this, know, is called not going with the stream”〔T30n1579 0819c05〕

Not explained in the treatise

The treatise has 「貪愛河」—“the river of greedy craving”: 「見諸愚夫墮貪愛河，順流漂溺」—“sees the fools fallen into the river of greedy craving, swept along and drowning with the current”〔T30n1579 0819c16〕

The treatise has 「八聖支道」—“the path of eight noble factors”: 「至最後八聖支道」—“…to the last, the path of eight noble factors”〔T30n1579 0820b02〕

Not explained in the treatise

The treatise has 「菩薩」—“bodhisattva”: 「當知總攝後有菩薩諸正行」—“know that it gathers in all the right practices of the bodhisattva in his last existence”〔T30n1579 0819c07〕

「諦察法忍性現前」—“the nature of the acceptance that examines the Dharma closely becomes present”〔T30n1579 0819c09〕

Not explained in the treatise

Not explained in the treatise

The treatise has 「靜慮、解脫、等持、等至」—“meditations, liberations, concentrations, and attainments”: 「世間靜慮、解脫、等持、等至」—“the worldly meditations, liberations, concentrations, and attainments”〔T30n1579 0820b15〕

The treatise has 「四種現法樂住」—“the four kinds of dwelling happily in the Dharma seen”: 「證得四種現法樂住」—“realizes the four kinds of dwelling happily in the Dharma seen”〔T30n1579 0820b14〕

Not explained in the treatise

Not explained in the treatise

The treatise reads 「隨觀愛味」—“contemplate delight accordingly” and 「深生顧戀」—“deeply give rise to longing”: 「漏處所，依現在世隨觀愛味，依過去世深」—“places of the outflows, in the present life contemplate delight accordingly, in the past life deeply”〔T30n1579 0828c15〕; 「生顧戀，依未來世專心繫著。如是住已，先」—“give rise to longing, in the future life are single-mindedly bound and attached; having dwelt thus, the former”〔T30n1579 0828c16〕

The treatise reads 「後有苦樹」—“the tree of suffering of later existence” and 「以貪愛水而恒溉灌」—“constantly waters it with the water of craving”: 「復次，安立九相後有苦樹，能生當有。謂」—“Further, the tree of suffering of later existence is established in nine aspects, able to produce future existence. Namely”〔T30n1579 0828c12〕; 「加滋茂，以貪愛水而恒溉灌，令如前說能」—“adds to its growth, constantly waters it with the water of craving, so that, as said before, it can”〔T30n1579 0828c19〕

「於能順煩惱諸行，無倒隨觀生滅法性；於」—“toward the formations that accord with the afflictions, contemplates without inversion the nature of things that arise and cease; toward”〔T30n1579 0828c22〕; 「斷、無欲及以滅界，無倒隨觀是寂靜性；損減」—“the elements of abandoning, of desirelessness, and of cessation, contemplates without inversion that this is the nature of peace; diminishing”〔T30n1579 0828c23〕

「應生行識乃至諸受，皆不得生，成不生法。」—“the formations and consciousness, and so on up to the feelings, that would arise, all cannot arise, and become things that do not arise.”〔T30n1579 0828b19〕

The treatise reads 「住於名色」—“abides in name and form”: 「切種子識，於當來世正續生時，住於名色。」—“-ness holding all seeds, at the time of rebirth in the age to come, abides in name and form.”〔T30n1579 0829a06〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

「知此中，順集諦法，猶如燈炷；即此集諦，如」—“know that here, the things that accord with the truth of arising are like the wick of a lamp; this truth of arising itself is like”〔T30n1579 0829a25〕; 「膏油等；苦諦類燈；諸非聰慧補特伽羅，譬」—“the oil and the rest; the truth of suffering is like the lamp; persons who are not wise are like”〔T30n1579 0829a26〕

「如積集乾薪、乾草及乾牛糞。由是因緣，令」—“like heaping up dry firewood, dry grass, and dry cow dung. By these causes and conditions, it makes”〔T30n1579 0829b05〕; 「苦火聚長時熾然，無有斷絕。」—“the mass of the fire of suffering blaze for a long time, without a break.”〔T30n1579 0829b06〕

「有苦、集，觀現在苦乃至作意相應心識，而復」—“there are suffering and arising; he contemplated present suffering up to the mind and consciousness associated with attention, and then”〔T30n1579 0829b17〕; 「轉還。又為漸次觀彼後際集諦依處，後際苦」—“turned back. Further, in order to contemplate step by step the basis of the truth of arising of the later limit, the suffering of the later limit”〔T30n1579 0829b18〕

The treatise reads 「先舊正道」—“the former, old right path” and 「古昔諸仙同所遊履」—“trodden alike by the sages of old”: 「者令現在前。作是思惟：我今證得先舊正」—“he made present. He reflected thus: I have now realized the former, old right”〔T30n1579 0829b27〕; 「道，古昔諸仙同所遊履。如是但以世間作」—“path, trodden alike by the sages of old. Thus only with worldly”〔T30n1579 0829b28〕

Not explained in the treatise

Not explained in the treatise

「法皆非自作，亦非他作，非自他作，非無因」—“things are all not made by oneself, nor made by another, not made by self and another, not without cause”〔T30n1579 0829c13〕

The treatise reads 「束蘆」—“a bundle of reeds”: 「法前際苦、集，名色緣識，識緣名色，譬如束」—“the suffering and arising of the former limit of things; name and form condition consciousness, consciousness conditions name and form, like a bundle”〔T30n1579 0829c11〕; 「蘆展轉相依而得住立。於其中間，諸緣生」—“of reeds leaning on one another and so standing. In between, the dependently arisen”〔T30n1579 0829c12〕

「為聰慧；具教智故，名為明了；具證智故，」—“is wise; because he has the knowledge of the teaching, he is called clear; because he has the knowledge of realization,”〔T30n1579 0829c24〕; 「名善調伏；不由他緣，自覺法故，名無所」—“is called well tamed; because he awakens to the Dharma himself, not through another as condition, he is called without”〔T30n1579 0829c25〕

「生智為所依止，證有餘依涅槃界故，名身」—“the knowledge of [non-]arising as support, because he realizes the element of nirvāṇa with remainder of support, he is called [one who] in his own person”〔T30n1579 0829c27〕; 「證得妙甘露界具足安住。」—“realizes the wondrous element of the deathless and dwells in it complete.”〔T30n1579 0829c28〕

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise reads 「四大種身」—“the body of the four great elements”: 「復次，有諸愚夫外道種類，雖能觀見四大種」—“Further, there are fools of the kinds of other sects who, though they can contemplate and see that the body of the four great”〔T30n1579 0829c29〕; 「是慧眼所見境故。四大種身有增、有減、有」—“because it is an object seen by the eye of wisdom. The body of the four great elements increases, decreases, is”〔T30n1579 0830a16〕

The treatise reads 「執取為我」—“grasps it as a self”: 「其識執取為我，雜染而住。復於後時壽盡、」—“grasps that consciousness as a self, and dwells defiled. Further, at a later time, when life is exhausted,”〔T30n1579 0830a06〕

The treatise reads 「其相轉變」—“its mark changes”: 「相麁顯可得，剎那剎那所緣易脫，其相轉變，」—“its mark is coarse, plain, and graspable; moment by moment its object easily slips away, its mark changes,”〔T30n1579 0830a12〕

Not explained in the treatise

The treatise reads 「觸所生起諸受」—“the feelings arising from contact”: 「分別墮自相續觸所生起諸受分位差別」—“analyses the differences in the phases of the feelings arising from contact that fall within one’s own continuum”〔T30n1579 0830a20〕

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Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

Not explained in the treatise

The treatise reads 「可樂妙色」—“delightful, wondrous forms”: 「即此愛，依止可樂妙色境界以為依處，方」—“this very craving, relying on delightful, wondrous objects of form as its basis, then”〔T30n1579 0830b08〕

Not explained in the treatise

The treatise shares the words 「如病、如癰」—“as a sickness, as a boil,” said of the conditioned: 「動轉羸頓，如病、如癰，乃至廣說。」—“moving and turning, frail and worn, as a sickness, as a boil, and so on, taught at length.”〔T30n1579 0834c26〕

Not explained in the treatise

「三際能正思量，正能盡苦。云何三相？一、苦依」—“three limits can rightly reflect, and can rightly end suffering. What are the three marks? First, the basis of suffering”〔T30n1579 0830a27〕

The treatise reads 「法隨法行」—“practising the Dharma in accordance with the Dharma”: 「如實了知能趣彼滅正行；四者、修行法隨」—“fully knows as it really is the right practice that leads to that cessation; fourth, practising the Dharma in accordance”〔T30n1579 0830b23〕

The treatise reads 「福及非福、不動新業」—“the meritorious, the non-meritorious, and the unmoving new actions”: 「法中無明為緣，福及非福、不動新業因法有」—“in things, with ignorance as condition, the meritorious, the non-meritorious, and the unmoving new actions, things of cause, exist”〔T30n1579 0830c01〕

The treatise reads 「身邊際受」—“the feeling that has the body as its limit”: 「受所有身邊際受，乃至廣說。未捨命來，常」—“feeling of all feelings that have the body as their limit, and so on, taught at length. Until he gives up his life, always”〔T30n1579 0830c10〕

The treatise reads 「陶師」—“a potter” and 「熟烝熱瓮」—“a fired, steaming-hot jar”: 「聖道、道果涅槃。彼於爾時，譬如陶師，舉」—“the noble path, and nirvāṇa, the fruit of the path. At that time he is like a potter who lifts”〔T30n1579 0830c06〕; 「煩惱火隨眠烝熱，隨有識身熟烝熱瓮，置」—“the latent tendencies of the fire of the afflictions, steaming hot, the body with consciousness, like a fired, steaming-hot jar, and sets it”〔T30n1579 0830c07〕

The treatise reads 「渡疑」—“crossed beyond doubt”: 「者，彼告他言：我已渡疑，永斷三結。我於」—“he tells others: I have crossed beyond doubt and forever cut off the three fetters. I, toward”〔T30n1579 0830c19〕; 「所證有學解脫，已離猶豫，已拔毒箭，已能」—“the liberation of one in training that I have realized, have left hesitation behind, have drawn out the poisoned arrow, can already”〔T30n1579 0830c20〕

The treatise reads 「毒箭」—“the poisoned arrow”: 「所證有學解脫，已離猶豫，已拔毒箭，已能」—“the liberation of one in training that I have realized, have left hesitation behind, have drawn out the poisoned arrow, can already”〔T30n1579 0830c20〕

The treatise reads 「甚深出離世間、空性相應緣性緣起」—“profound, leaving the world behind, connected with emptiness, conditionality, dependent arising”: 「甚深出離世間、空性相應緣性緣起順逆等」—“profound, leaving the world behind, connected with emptiness, conditionality, dependent arising in forward and reverse order, and the rest”〔T30n1579 0830c25〕

The treatise reads 「於未得生已得想」—“not having attained, gives rise to the notion of having attained”: 「雜亂。由是因緣，彼於未得生已得想，於」—“confused. By these causes and conditions, he, not having attained, gives rise to the notion of having attained; toward”〔T30n1579 0831a03〕

「竟涅槃，三相相應有為、無為體性差別。有為」—“-mate nirvāṇa, and the difference in nature between the conditioned and the unconditioned, connected with three marks. The conditioned”〔T30n1579 0831a21〕; 「無常，無為常住；諸行皆苦，涅槃寂靜。一切有」—“is impermanent, the unconditioned abides forever; all formations are suffering, nirvāṇa is peace. All”〔T30n1579 0831a22〕

Not explained in the treatise

The treatise reads 「智者」—“the wise one”: 「色所攝所緣境界，領納三受。然其智者於」—“and form outside, reckoned as sentient and non-sentient, the objects they take, they receive the three feelings. Yet the wise one, toward”〔T30n1579 0832c03〕

The treatise reads 「思所祈願」—“what is prayed for and wished by volition” and 「由誓願故」—“because of the vow”: 「所祈願、思所建立，由誓願故，即以聞思」—“what is prayed for and wished, what is set up by volition; because of the vow, then with hearing and reflection”〔T30n1579 0832c24〕

「世間集及世間滅，由聞思慧，說名善見，亦」—“the arising of the world and the cessation of the world, by the wisdom of hearing and reflection, are said to be well seen, also”〔T30n1579 0833a03〕

The treatise reads 「出離慧」—“the wisdom of going forth”: 「切煩惱及諸苦故，名出離慧。最極究竟能通」—“all afflictions and all sufferings, it is called the wisdom of going forth. Utterly and ultimately it can penetrate”〔T30n1579 0833a12〕

「復次，由二因緣，於諸緣起及緣生法，建立」—“Further, by two causes and conditions, with regard to the forms of dependent arising and dependently arisen things, is established”〔T30n1579 0833a18〕

「由現在世，名為法住；由過去世，名為法定；」—“by the present life, it is called the abiding of the Dharma; by the past life, it is called the fixity of the Dharma;”〔T30n1579 0833a23〕; 「身，為令解了，隨順建立法住法界種性依」—“in order to bring understanding, accordingly establishes the abiding of the Dharma, the realm of the Dharma, the lineage, the support”〔T30n1579 0833b08〕

The treatise reads 「法如性」—“the thusness of the Dharma”: 「由未來世，名法如性。非無因性，故名如」—“by the future life, it is called the thusness of the Dharma. Because its nature is not without cause, it is called thus-”〔T30n1579 0833a24〕

The treatise reads 「諦性」—“the nature of being examined,” 「真性」—“the nature of truth,” and 「非顛倒性」—“the nature that is not inverted”: 「性，故名諦性。所知實性，故名真性；由如實」—“nature, it is called the nature of being examined. Because it is the real nature of what is known, it is called the nature of truth; because it is the”〔T30n1579 0833a26〕; 「智依處性故，名無倒性，非顛倒性。由彼」—“nature of the basis of knowledge as it really is, it is called the nature without inversion, the nature that is not inverted. By that”〔T30n1579 0833a27〕

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Not explained in the treatise

Not explained in the treatise

The treatise reads 「大空」—“great emptiness”: 「名為大空。謂若有離世俗言說，妄見為依，」—“is called great emptiness. Namely, if, apart from conventional verbal expression, taking false views as support,”〔T30n1579 0833b20〕

「見，立如是論：命即是身，乃至廣說。如是亦」—“view, sets up such a doctrine: the life principle is the body, and so on, taught at length. Thus also”〔T30n1579 0833b26〕

The treatise reads 「總標舉」—“a general statement” and 「別分別」—“specific analysis”: 「相。謂總標舉，或別分別。云何為二？一、如所」—“aspects. Namely, by a general statement, or by specific analysis. What are the two? First, as”〔T30n1579 0833c07〕

「明是前際無智。乃至廣說差別體相。廣分」—“-rance is the lack of knowledge of the former limit. And so on, the distinct natures and marks taught at length. Analysed at”〔T30n1579 0833c13〕

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Not explained in the treatise

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The treatise reads 「非生、非作」—“not produced and not made”: 「詞，方便開示非生、非作。當知此中，無始時」—“and skilfully discloses that it is not produced and not made. Know that here, from beginningless time”〔T30n1579 0833b06〕

The treatise reads 「此作此受、餘作餘受」—“this one makes and this one experiences, another makes and another experiences”: 「復次，由二因緣，此作此受、餘作餘受不應」—“Further, by two causes and conditions, that this one makes and this one experiences, that another makes and another experiences, should not”〔T30n1579 0833b10〕

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Not explained in the treatise

The treatise reads 「見圓滿」—“the perfection of view”: 「中獲得正見，名見圓滿。於此正法及毘奈」—“obtains right view, this is called the perfection of view. In this true Dharma and Vina-”〔T30n1579 0834b15〕