中阿含經 卷第一Madhyama Āgama · Fascicle 1
「是故王城不為外敵破，唯除內自壞」〔T01 0422c12〕。這一卷五經皆說七：七法、七階、七事、七人、七輪。七法成就者「正趣漏盡」〔T01 0421a15〕；其所趣一，其所由七。
一、知人勝如
七法之末目獨長：信、往見、禮敬、問經、聽、持、觀義、如法行、自他饒益，九層各取其勝而更分，如「因牛有乳，因乳有酪」〔T01 0422a07〕以至酥精。知人勝如，辨人之勝與不如；所辨者，即此一路之上進。
二、階次
晝度樹「葉萎黃」〔T01 0422a21〕而天歡喜，以知其將開；聖弟子一思念出家，其後六階可期。七水喻人之別在信之得失、四諦之觀否、結之盡幾；出已而住而不觀者，猶在此岸。階次之義，在每一階皆知所將至。
三、防與養
七善法「除惡不善，修諸善法」〔T01 0423b23〕，四增上心「樂住無乏，安隱快樂，自致涅槃」〔T01 0423c26〕。七善法防外，四禪養內；內外具足，「不為魔王之所得便」〔T01 0423a12〕，所可慮者唯自壞。
四、寧
抱木積甚苦，抱女、受信施甚樂，而世尊言「寧」：「不令汝等學沙門失沙門道」〔T01 0425b01〕。苦樂之比不在一時，在「觀自義、觀彼義、觀兩義」〔T01 0425b10〕。說此法時，六十比丘漏盡，六十比丘還家；寧退而不偽，讀者自此卷可得。
“Therefore the royal city is not broken by an outside enemy, except only by its own ruin from within.” The five discourses of this fascicle all speak of seven: seven dharmas, seven stages, seven requisites, seven persons, seven rounds. One who accomplishes the seven dharmas is “rightly bound for the ending of outflows”; what he is bound for is one, and what he is bound by is seven.
I. Knowing the Superior and Inferior among Persons
The last of the seven dharmas runs long on its own: faith, going to see, paying respect, asking, listening, retaining, contemplating the meaning, practicing according to the Dharma, benefiting self and others—nine layers, each taking the superior and dividing again, as “from the cow comes milk, from milk comes curd,” up to the essence of butter. Knowing the superior and inferior among persons tells the superior from the inferior; and what is told is this one road of ascent.
II. Stages
When the pārijāta tree’s “leaves turn yellow” the gods rejoice, knowing it will bloom; once the noble disciple thinks of leaving home, the six stages that follow can be expected. The seven persons likened to water differ in gaining or losing faith, in looking or not looking at the four truths, in how many bonds are ended; one who has come out and stays but does not look is still on this bank. The meaning of stages is that at every stage one knows what is about to come.
III. Defense and Nourishment
The seven good dharmas “remove evil and unwholesome dharmas and cultivate good dharmas”; the four higher states of mind “dwell in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa.” The seven good dharmas defend against what is outside; the four dhyānas nourish what is within. With inside and outside complete, one “is not taken advantage of by King Māra,” and the only thing to fear is one’s own ruin.
IV. Rather
To embrace the woodpile is very painful, and to embrace a girl or to receive gifts of faith is very happy, yet the World-Honored One says “rather”: “so that you who train as ascetics do not lose the ascetic’s way.” The comparison of pain and happiness lies not in one moment but in “contemplating one’s own good, contemplating the other’s good, contemplating the good of both.” When this teaching was spoken, sixty bhikṣus ended their outflows and sixty returned home; rather retreat than be false—this too a reader may take from the fascicle.
東晉罽賓三藏瞿曇僧伽提婆譯《中阿含經》〈七法品·卷第一〉· 大正藏 T01n0026〔起 T01 0421a03〕。段／行首〔T01 …〕＝大正藏頁・欄・行錨；「（N）」＝底本經序（本卷5經）。
〔T01 0421a03〕中阿含經卷第一 東晉孝武及安帝世隆安元年十一月至二年六月了於東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受 〔T01 0421a08〕中阿含七法品第一〔有十經〕〔初一日誦〕〔有五品半合有六十四經〕 善法、晝度樹城、水、木積喻 善人往、世福日、車、漏盡七 〔T01 0421a12〕（一）中阿含七法品善法經第一 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡。云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如。「云何比丘為知法耶？謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義，是謂比丘為知法也。若有比丘不知法者，謂不知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，如是比丘為不知法。若有比丘善知法者，謂知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，是謂比丘善知法也。「云何比丘為知義耶？謂比丘知彼彼說義是彼義、是此義，是謂比丘為知義也。若有比丘不知義者，謂不知彼彼說義是彼義、是此義，如是比丘為不知義。若有比丘善知義者，謂知彼彼說義是彼義、是此義，是謂比丘善知義也。「云何比丘為知時耶？謂比丘知是時修下相，是時修高相，是時修捨相，是謂比丘為知時也。若有比丘不知時者，謂不知是時修下相，是時修高相，是時修捨相，如是比丘為不知時。若有比丘善知時者，謂知是時修下相，是時修高相，是時修捨相，是謂比丘善知時也。「云何比丘為知節耶？謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，是謂比丘為知節也。若有比丘不知節者，謂不知若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，如是比丘為不知節。若有比丘善知節者，謂知若飲若食，若去若住，若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，是謂比丘善知節也。「云何比丘為知己耶？謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘為知己也。若有比丘不知己者，謂不自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，如是比丘為不知己。若有比丘善知己者，謂自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘善知己也。「云何比丘為知眾耶？謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘為知眾也。若有比丘不知眾者，謂不知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默，如是比丘為不知眾。若有比丘善知眾者，謂知此剎利眾、此梵志眾、此居士眾、此沙門眾、我於彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘善知眾也。「云何比丘知人勝如？謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也。謂信人復有二種，有數往見比丘、有不數往見比丘；若數往見比丘者勝，不數往見比丘者為不如也。謂數往見比丘人復有二種，有禮敬比丘、有不禮敬比丘；若禮敬比丘者勝，不禮敬比丘者為不如也。謂禮敬比丘人復有二種，有問經、有不問經；若問經者勝，不問經者為不如也。謂問經人復有二種，有一心聽經、有不一心聽經；若一心聽經者勝，不一心聽經者為不如也。謂一心聽經人復有二種，有聞持法、有聞不持法；若聞持法者勝，聞不持法者為不如也。謂聞持法人復有二種，有聞法觀義、有聞法不觀義；若聞法觀義者勝，聞法不觀義者為不如也。謂聞法觀義人復有二種，有知法、知義、向法次法、隨順於法、如法行之；有不知法、不知義、不向法次法、不隨順法、不如法行。若知法、知義、向法次法、隨順於法、如法行者勝；不知法、不知義、不向法次法、不隨順法、不如法行者為不如也。謂知法、知義、向法次法、隨順於法、如法行人復有二種，有自饒益，亦饒益他，饒益多人，愍傷世間，為 〔T01 0422a01〕天、為人求義及饒益，求安隱快樂；有不自饒益，亦不饒益他，不饒益多人，不愍傷世間，不為天、不為人求義及饒益，求安隱快樂。若自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂者，此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙。譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，於彼中為極第一，為大、為上、為最、為勝、為尊、為妙，如是若人自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。此二人如上所說，如上分別，如上施設，此為第一，為大，為上、為最、為勝、為尊、為妙，是謂比丘知人勝如。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。善法經第一竟〔一千四百二十三字〕 〔T01 0422a18〕（二）中阿含七法品晝度樹經第二〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「若三十三天晝度樹葉萎黃，是時，三十三天悅樂歡喜，晝度樹葉不久當落。復次，三十三天晝度樹葉已落，是時，三十三天悅樂歡喜，晝度樹葉不久當還生。復次，三十三天晝度樹葉已還生，是時，三十三天悅樂歡喜，晝度樹不久當生網。復次，三十三天晝度樹已生網，是時，三十三天悅樂歡喜，晝度樹不久當生如鳥喙。復次，三十三天晝度樹已生如鳥喙，是時，三十三天悅樂歡喜，晝度樹不久當開如鉢。復次，三十三天晝度樹已開如鉢，是時，三十三天悅樂歡喜，晝度樹不久當盡敷開。若晝度樹已盡敷開，光所照、色所映、香所熏，周百由延，是時，三十三天於中夏四月，以天五欲功德具足而自娛樂，是謂三十三天於晝度樹下集會娛樂也。「如是義，聖弟子亦復爾，思念出家，是時聖弟子名為葉黃，猶三十三天晝度樹葉萎黃也。復次，聖弟子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是時聖弟子名為葉落，猶三十三天晝度樹葉落也。復次，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊，是時，聖弟子名葉還生，猶三十三天晝度樹葉還生也。復次，聖弟子覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊，是時，聖弟子名為生網，猶三十三天晝度樹生網也。復次，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊，是時，聖弟子名生如鳥喙，猶三十三天晝度樹如鳥喙也。復次，聖弟子樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊，是時，聖弟子名生如鉢，猶三十三天晝度樹如鉢也。「復次，聖弟子諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真，是時，聖弟子名盡敷開，猶三十三天晝度樹盡敷開也。彼為漏盡阿羅訶比丘，三十三天集在善法正殿，咨嗟稱歎：『某尊弟子於某村邑剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。』是謂漏盡阿羅訶共集會也，如三十三天晝度樹下共集會也。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。晝度樹經第二竟〔七百五十二字〕 〔T01 0422c09〕（三）中阿含七法品城喻經第三〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「如王邊城七事具足，四食豐饒，易不難得，是故王城不為外敵破，唯除內自壞。「云何王城七事具足？謂王邊城造立樓櫓，築地使堅，不可毀壞，為內安隱，制外怨敵，是謂王城一事具足。復次，如王邊城掘鑿池壍，極使深廣，修備可依，為內安隱，制外怨敵，是謂王城二事具足。復次，如王邊城周匝通道，開除平博，為內安隱，制外怨敵，是謂王城三事具足。復次，如王邊城集四種軍力，象軍、馬軍、車軍、步軍，為內安隱，制外怨敵，是謂王城四事具足。復次，如王邊城豫備軍器弓、矢、鉾、戟，為內安隱，制外怨敵，是謂王城五事具足。復次，如王邊城立守門大將，明略智辯，勇毅奇謀，善則聽入，不善則禁，為內安隱，制外怨敵，是謂王城六事具足。復次，如王邊城築立高墻，令極牢固，泥塗堊灑，為內安隱，制外怨敵，是謂王城七事具足也。「云何王城四食豐饒，易不難得？謂王邊城水草 〔T01 0423a01〕樵木，資有豫備，為內安隱，制外怨敵，是謂王城一食豐饒，易不難得。復次，如王邊城多收稻穀及儲畜麥，為內安隱，制外怨敵，是謂王城二食豐饒，易不難得。復次，如王邊城多積秥豆及大小豆，為內安隱，制外怨敵，是謂王城三食豐饒，易不難得。復次，如王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉，一切具足，為內安隱，制外怨敵，是謂王城四食豐饒，易不難得。如是王城七事具足，四食豐饒，易不難得，不為外敵破，唯除內自壞。「如是，若聖弟子亦得七善法，逮四增上心，易不難得。是故聖弟子不為魔王之所得便，亦不隨惡不善之法，不為染污所染，不復更受生也。「云何聖弟子得七善法？謂聖弟子得堅固信，深著如來，信根已立，終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法。復次，聖弟子常行慚耻，可慚知慚，惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法。復次，聖弟子常行羞愧，可愧知愧，惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法。復次，聖弟子常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法。復次，聖弟子廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行，如是諸法廣學多聞，翫習至千，意所惟觀，明見深達，是謂聖弟子得五善法。復次，聖弟子常行於念，成就正念，久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法。復次，聖弟子修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也。「云何聖弟子逮四增上心，易不難得？謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心，易不難得。復次，聖弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜樂，逮第二禪成就遊，是謂聖弟子逮第二增上心，易不難得。復次，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，逮第三禪成就遊，是謂聖弟子逮第三增上心，易不難得。復次，聖弟子樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，逮第四禪成就遊，是謂聖弟子逮第四增上心，易不難得。「如是，聖弟子得七善法，逮四增上心，易不難得。不為魔王之所得便，亦不隨惡不善之法，不為染污所染，不復更受生。如王邊城造立樓櫓，築地使堅，不可毀壞，為內安隱，制外怨敵。如是，聖弟子得堅固信，深著如來，信根已立，終不隨外沙門，梵志，若天、魔、梵及餘世間，是謂聖弟子得信樓櫓，除惡不善，修諸善法也。「如王邊城掘鑿池塹，極使深廣，修備可依，為內安隱，制外怨敵。如是，聖弟子常行慚耻，可慚知慚，惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得慚池塹，除惡不善，修諸善法也。「如王邊城周匝通道，開除平博，為內安隱，制外怨敵。如是，聖弟子常行羞愧，可愧知愧，惡不善法穢污煩惱，受諸惡報，造生死本，是謂聖弟子得愧平道，除惡不善，修諸善法也。「如王邊城集四種軍力，象軍、馬軍、車軍、步軍，為內安隱，制外怨敵。如是，聖弟子常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得精進軍力，除惡不善，修諸善法也。「如王邊城豫備軍器弓、矢、鉾、戟，為內安隱，制外怨敵。如是，聖弟子廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行。如是諸法廣學多聞，翫習至千，意所惟觀，明見深達，是謂聖弟子得多聞軍器，除惡不善，修諸善法也。「如王邊城立守門大將，明略智辯，勇毅奇謀，善則聽入，不善則禁，為內安隱，制外怨敵。如是，聖弟子常行於念，成就正念，久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得念守門大將，除惡不善，修諸善法也。「如王邊城築立高牆，令極牢固，泥塗堊灑，為內安隱，制外怨敵。如是，聖弟子修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得智慧牆，除惡不善，修諸善法也。「如王邊城水草樵木，資有豫備，為內安隱，制外怨敵。如是，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，樂住無乏，安隱快樂，自致涅槃也。「如王邊城多收稻穀及儲畜麥，為內安隱，制外怨敵。如是，聖弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜 〔T01 0424a01〕樂，逮第二禪成就遊，樂住無乏，安隱快樂，自致涅槃也。「如王邊城多積秥豆及大小豆，為內安隱，制外怨敵。如是，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，逮第三禪成就遊，樂住無乏，安隱快樂，自致涅槃也。「如王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉，一切充足，為內安隱，制外怨敵。如是，聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，逮第四禪成就遊，樂住無乏，安隱快樂，自致涅槃。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。城喻經第三竟〔一千九百二字〕 〔T01 0424a13〕（四）中阿含七法品水喻經第四〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「我當為汝說七水人。諦聽，諦聽！善思念之。」時，諸比丘受教而聽。佛言：「云何為七？或有一人常臥水中；或復有人出水還沒；或復有人出水而住；或復有人出水而住，住已而觀；或復有人出水而住，住已而觀，觀已而渡；或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸；或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人。如是，我當復為汝說七水喻人。諦聽，諦聽！善思念之。」時，諸比丘受教而聽。佛言：「云何為七？或有人常臥；或復有人出已還沒；或復有人出已而住；或復有人出已而住，住已而觀；或復有人出已而住，住已而觀，觀已而渡；或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸；或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志。此七水喻人，我略說也。如上所說，如上施設。汝知何義？何所分別？有何因緣？」時，諸比丘白世尊曰：「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」佛便告曰：「汝等諦聽！善思念之。我當為汝分別其義。」時，諸比丘受教而聽。佛言：「云何有人常臥？謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥。猶人沒溺，臥于水中，我說彼人亦復如是，是謂初水喻人，世間諦如有也。「云何有人出已還沒？謂人既出，得信善法，持戒、布施、多聞、智慧，修習善法，彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒。猶人溺水，既出還沒，我說彼人亦復如是，是謂第二水喻人，世間諦如有也。「云何有人出已而住？謂人既出，得信善法，持戒、布施、多聞、智慧，修習善法，彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住，猶人溺水，出已而住，我說彼人亦復如是，是謂第三水喻人，世間諦如有也。「云何有人出已而住，住已而觀？謂人既出，得信善法，持戒、布施、多聞、智慧，修習善法，彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真。彼如是知、如是見，三結便盡，謂身見、戒取、疑，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上、人間七往來已，便得苦際，是謂有人出已而住，住已而觀。猶人溺水，出已而住，住已而觀，我說彼人亦復如是，是謂第四水喻人，世間諦如有也。「云何有人出已而住，住已而觀，觀已而渡？謂人既出，得信善法，持戒、布施、多聞、智慧，修習善法。彼於後時信固不失，持戒，布施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真，如是知、如是見，三結便盡，謂身見、戒取、疑，三結已盡，婬、怒、癡薄，得一往來天上、人間，一往來已，便得苦際，是謂有人出已而住，住已而觀，觀已而渡。猶人溺水，出已而住，住已而觀，觀已而渡，我說彼人亦復如是，是謂第五水喻人，世間諦如有也。「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸？謂人既出，得信善法，持戒、布施、多聞、智慧，修習善法，彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真，如是知、如是見，五下分結盡，謂貪欲、瞋恚、身見、戒取、疑，五下分結盡已，生於彼間，便般涅槃，得不退法，不還此世，是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸。猶人溺水，出已而住，住已而觀，觀已而渡，渡已至彼岸，我說彼人亦復如是，是謂第六水喻人，世間諦如有也。「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志？謂人既出，得信善法，持戒、布施、多聞、智慧，修習善法，彼於 〔T01 0425a01〕後時信固不失，持戒、布施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真，如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真，是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志。猶人溺水，出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人。我說彼人亦復如是，是謂第七水喻人，世間諦如有也。我向所言，當為汝說七水人者，因此故說。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。水喻經第四竟〔千三百八十八字〕 〔T01 0425a15〕（五）中阿含七法品木積喻經第五〔初一日誦〕 我聞如是：一時，佛遊拘薩羅，在人間，與大比丘眾翼從而行。爾時，世尊則於中路，忽見一處有大木積，洞燃俱熾，世尊見已，便下道側，更就餘樹敷尼師檀，結加趺坐。世尊坐已，告諸比丘：「汝等見彼有大木積洞燃俱熾耶？」時，諸比丘答曰：「見也。世尊！」世尊復告諸比丘曰：「於汝意云何？謂大木積洞燃俱熾，若抱、若坐、若臥，謂剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明淨衣，華鬘、瓔珞嚴飾其身，若抱、若坐、若臥，何者為樂？」時，諸比丘白曰：「世尊！謂大木積洞燃俱熾，若抱、若坐、若臥，甚苦。世尊！謂剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明淨衣，華鬘、瓔珞嚴飾其身，若抱、若坐、若臥，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧抱木積洞燃俱熾，若坐、若臥，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門；若抱剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明淨衣，華鬘、瓔珞嚴飾其身，若坐、若臥者，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」世尊復告諸比丘曰：「於意云何？若有力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，若從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足，何者為樂？」時，諸比丘白曰：「世尊！若有力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，甚苦。世尊！若從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」世尊復告諸比丘曰：「於意云何？若有力士以瑩磨利刀截斷其髀，若從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎，何者為樂？」時，諸比丘白曰：「世尊！若有力士以瑩磨利刀截斷其髀，甚苦。世尊！若從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以瑩磨利刀截斷其髀，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。當作是學。」世尊復告諸比丘曰：「於 〔T01 0426a01〕意云何？若有力士以鐵銅鍱洞燃俱熾，纏絡其身，若從剎利、梵志、居士、工師受信施衣服，何者為樂？」時，諸比丘白曰：「世尊！若有力士以鐵銅鍱洞燃俱熾，纏絡其身，甚苦。世尊！若從剎利、梵志、居士、工師受信施衣服，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以鐵銅鍱洞燃俱熾，纏絡其身，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施衣服，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」世尊復告諸比丘曰：「於意云何？若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中，彼熱鐵丸燒脣，燒脣已燒舌，燒舌已燒齗，燒齗已燒咽，燒咽已燒心，燒心已燒腸胃，燒腸胃已下過，若從剎利、梵志、居士、工師受信施食無量眾味，何者為樂？」時，諸比丘白曰：「世尊！若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中，彼熱鐵丸燒脣，燒脣已燒舌，燒舌已燒齗，燒齗已燒咽，燒咽已燒心，燒心已燒腸胃，燒腸胃已下過，甚苦。世尊！若從剎利、梵志、居士、工師受信施食無量眾味，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中，彼熱鐵丸燒脣，燒脣已燒舌，燒舌已燒齗，燒齗已燒咽，燒咽已燒心，燒心已燒腸胃，燒腸胃已下過，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施食無量眾味，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」世尊復告諸比丘曰：「於意云何？若有力士以鐵銅床洞燃俱熾，強逼使人坐臥其上，若從剎利、梵志、居士、工師受其信施床㯓臥具，何者為樂？」時，諸比丘白曰：「世尊！若有力士以鐵銅床洞燃俱熾，強逼使人坐臥其上，甚苦。世尊！若從剎利、梵志、居士、工師受其信施床㯓臥具，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以鐵銅床洞燃俱熾，強逼使人坐臥其上，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受其信施床㯓臥具，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」世尊復告諸比丘曰：「於意云何？若有力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中，若從剎利、梵志、居士、工師受信施房舍，泥治堊灑，戶牢密，爐火熅暖，何者為樂？」時，諸比丘白曰：「世尊！若有力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中，甚苦。世尊！若從剎利、梵志、居士、工師受信施房舍，泥治堊灑，戶牢密，爐火熅暖，甚樂。世尊！」世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施房舍，泥治堊灑，戶牢密，爐火熅暖，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善 〔T01 0427a01〕處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」說此法時，六十比丘漏盡結解，六十比丘捨戒還家。所以者何？世尊教誡甚深、甚難，學道亦復甚深、甚難。佛說如是。彼諸比丘聞佛所說，歡喜奉行。木積喻經第五竟〔二千六百四十四字〕 中阿含經卷第一〔八千一百九字〕〔初一日誦〕
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.
東晉瞿曇僧伽提婆譯《中阿含經》卷第一，屬七法品，為七法品首卷。本卷收經五部，自第一善法經至第五木積喻經，皆世尊告諸比丘之所說。善法經說比丘成就七法——知法、知義、知時、知節、知己、知眾、知人勝如——便於賢聖得歡喜樂，正趣漏盡；知人勝如一目，以二種人層層分別，至自饒益亦饒益他者為極第一，並以牛乳、酪、酥至酥精為喻。晝度樹經以三十三天晝度樹之葉黃、葉落、葉還生、生網、生如鳥喙、開如鉢、盡敷開七階，喻聖弟子自思念出家、剃髮學道、四禪次第，以至諸漏已盡，三十三天集會稱歎。城喻經以王邊城七事具足、四食豐饒，喻聖弟子得七善法、逮四增上心，不為魔王之所得便。水喻經先說七水人，復說七水喻人，諸比丘請問其義，世尊為之分別：自常臥之人，經出已還沒、出已而住，至須陀洹、一往來、五下分結盡，以至諸漏心解脫之住岸梵志。木積喻經，世尊遊拘薩羅，於中路見大木積洞燃俱熾，與諸比丘七度問答，首度以極苦之事與抱女之樂相對，其後六度以極苦之事與受人信施之樂相對，誡以不令學沙門失沙門道；說此法時，六十比丘漏盡結解，六十比丘捨戒還家。品首攝頌一首，列品中十經之名。
〔0·題署〕（0421a03）經名是「中阿含經」〔T01 0421a03〕，這是「卷第一」〔T01 0421a03〕。譯記作「東晉孝武及安帝世隆安元年十一月至二年六月了於東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受」〔T01 0421a05〕——東晉孝武帝及安帝之世，自隆安元年十一月至二年六月，在東亭寺譯畢；由罽賓來的三藏法師瞿曇僧伽提婆翻譯，道祖筆受。其次是品題「中阿含七法品第一〔有十經〕〔初一日誦〕」〔T01 0421a08〕——中阿含的七法品，為第一品，自標有十經，屬初一日誦；其下又以夾注自標「〔有五品半合有六十四經〕」〔T01 0421a09〕。本卷為七法品首卷，收其前五經；無偈。五經之後，以「中阿含經卷第一〔八千一百九字〕〔初一日誦〕」〔T01 0427a08〕作結——卷末自標本卷八千一百九字，屬初一日誦。
〔攝頌·經1–10〕（0421a10）品題之後，有攝頌一首二行，列出本品十經之名：「善法、晝度樹城、水、木積喻」〔T01 0421a10〕，「善人往、世福日、車、漏盡七」〔T01 0421a11〕。前一行依次即本卷五經之名——善法經、晝度樹經、城喻經、水喻經、木積喻經；底本「晝度樹城」連書，照錄不拆。後一行所列，為本品其餘五經之名。本卷收其前五經。
〔1·世尊告諸比丘〕（0421a14）我是這樣聽說的：有一個時候，佛遊化於舍衛國，住在勝林給孤獨園。那時，世尊告訴諸比丘：『如果有比丘成就七法，就能在賢聖之中得到歡喜快樂，正向漏盡。是哪七法？就是比丘知法、知義、知時、知節、知己、知眾、知人勝如。
『什麼是比丘知法？就是比丘知道正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法，以及所說之義，這叫做比丘知法。如果有比丘不知法，就是不知道正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法，以及所說之義，這樣的比丘就是不知法。如果有比丘善知法，就是知道正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法，以及所說之義，這叫做比丘善知法。
『什麼是比丘知義？就是比丘知道種種所說之義：這是那一義、這是這一義，這叫做比丘知義。如果有比丘不知義，就是不知道種種所說之義：這是那一義、這是這一義，這樣的比丘就是不知義。如果有比丘善知義，就是知道種種所說之義：這是那一義、這是這一義，這叫做比丘善知義。
『什麼是比丘知時？就是比丘知道：這是修下相的時候，這是修高相的時候，這是修捨相的時候，這叫做比丘知時。如果有比丘不知時，就是不知道這是修下相的時候，這是修高相的時候，這是修捨相的時候，這樣的比丘就是不知時。如果有比丘善知時，就是知道這是修下相的時候，這是修高相的時候，這是修捨相的時候，這叫做比丘善知時。
『什麼是比丘知節？就是比丘知道節度：或飲或食、或去或住、或坐或臥、或語或默、或大小便，捐除睡眠，修行正智，這叫做比丘知節。如果有比丘不知節，就是於或飲或食、或去或住、或坐或臥、或語或默、或大小便，捐除睡眠，修行正智，都不知其節度，這樣的比丘就是不知節。如果有比丘善知節，就是於或飲或食、或去或住、或坐或臥、或語或默、或大小便，捐除睡眠，修行正智，都知其節度，這叫做比丘善知節。
『什麼是比丘知己？就是比丘自己知道：我有這麼多的信、戒、聞、施、慧、辯、阿含，以及所得，這叫做比丘知己。如果有比丘不知己，就是自己不知道我有這麼多的信、戒、聞、施、慧、辯、阿含，以及所得，這樣的比丘就是不知己。如果有比丘善知己，就是自己知道我有這麼多的信、戒、聞、施、慧、辯、阿含，以及所得，這叫做比丘善知己。
『什麼是比丘知眾？就是比丘知道：這是剎利眾、這是梵志眾、這是居士眾、這是沙門眾；我在那些眾中，應當這樣去、這樣住、這樣坐、這樣說話、這樣靜默，這叫做比丘知眾。如果有比丘不知眾，就是不知道這是剎利眾、這是梵志眾、這是居士眾、這是沙門眾，我在那些眾中應當這樣去、這樣住、這樣坐、這樣說話、這樣靜默，這樣的比丘就是不知眾。如果有比丘善知眾，就是知道這是剎利眾、這是梵志眾、這是居士眾、這是沙門眾，我在那些眾中應當這樣去、這樣住、這樣坐、這樣說話、這樣靜默，這叫做比丘善知眾。
『什麼是比丘知人勝如？就是比丘知道有兩種人：有信的、有不信的；有信的勝，不信的不如。有信的人又有兩種：有常常去見比丘的、有不常常去見比丘的；常去見比丘的勝，不常去見比丘的不如。常去見比丘的人又有兩種：有禮敬比丘的、有不禮敬比丘的；禮敬比丘的勝，不禮敬比丘的不如。禮敬比丘的人又有兩種：有問經的、有不問經的；問經的勝，不問經的不如。問經的人又有兩種：有一心聽經的、有不一心聽經的；一心聽經的勝，不一心聽經的不如。一心聽經的人又有兩種：有聽聞而持法的、有聽聞而不持法的；聞而持法的勝，聞而不持法的不如。聞而持法的人又有兩種：有聞法而觀義的、有聞法而不觀義的；聞法觀義的勝，聞法不觀義的不如。聞法觀義的人又有兩種：有知法、知義、向法次法、隨順於法、如法而行的；有不知法、不知義、不向法次法、不隨順法、不如法而行的。知法、知義、向法次法、隨順於法、如法而行的勝；不知法、不知義、不向法次法、不隨順法、不如法而行的不如。知法、知義、向法次法、隨順於法、如法而行的人又有兩種：有自己饒益，也饒益他人，饒益多人，愍傷世間，為天、為人求義與饒益，求安隱快樂的；有不自己饒益，也不饒益他人，不饒益多人，不愍傷世間，不為天、不為人求義與饒益，求安隱快樂的。
『如果自己饒益，也饒益他人，饒益多人，愍傷世間，為天、為人求義與饒益，求安隱快樂，這人在那些人之中是極第一，是大、是上、是最、是勝、是尊、是妙。譬如由牛而有乳，由乳而有酪，由酪而有生酥，由生酥而有熟酥，由熟酥而有酥精；酥精在那些之中是極第一，是大、是上、是最、是勝、是尊、是妙。同樣，若有人自己饒益，也饒益他人，饒益多人，愍傷世間，為天、為人求義與饒益，求安隱快樂，在這兩種人之中，如上所說，如上分別，如上施設，這人是第一，是大、是上、是最、是勝、是尊、是妙。這叫做比丘知人勝如。』佛這樣說了。那些比丘聽了佛所說，歡喜奉行。底本於經末自標「善法經第一竟〔一千四百二十三字〕」〔T01 0422a17〕。
〔2·世尊告諸比丘〕（0422a20）我是這樣聽說的：有一個時候，佛遊化於舍衛國，住在勝林給孤獨園。那時，世尊告訴諸比丘：『如果三十三天的晝度樹葉子萎黃了，這時，三十三天悅樂歡喜：晝度樹的葉子不久就要落了。其次，三十三天的晝度樹葉子已經落了，這時，三十三天悅樂歡喜：晝度樹的葉子不久就要再生。其次，三十三天的晝度樹葉子已經再生，這時，三十三天悅樂歡喜：晝度樹不久就要生網。其次，三十三天的晝度樹已經生網，這時，三十三天悅樂歡喜：晝度樹不久就要生出如鳥喙之形。其次，三十三天的晝度樹已經生出如鳥喙之形，這時，三十三天悅樂歡喜：晝度樹不久就要開如鉢。其次，三十三天的晝度樹已經開如鉢，這時，三十三天悅樂歡喜：晝度樹不久就要完全敷開。如果晝度樹已經完全敷開，它的光所照耀、色所映現、香所熏染，周遍一百由延；這時，三十三天在中夏的四個月中，以天上的五欲功德具足而自娛樂。這叫做三十三天在晝度樹下集會娛樂。
『這樣的道理，聖弟子也是如此。聖弟子思念出家，這時聖弟子名為葉黃，猶如三十三天的晝度樹葉子萎黃。其次，聖弟子剃除鬚髮，穿上袈裟衣，以至信捨家、無家、學道，這時聖弟子名為葉落，猶如三十三天的晝度樹葉子落下。其次，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊，這時聖弟子名為葉還生，猶如三十三天的晝度樹葉子再生。其次，聖弟子覺、觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊，這時聖弟子名為生網，猶如三十三天的晝度樹生網。其次，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，就是聖者所說、聖者所捨、念、樂住、空，得第三禪成就遊，這時聖弟子名為生如鳥喙，猶如三十三天的晝度樹如鳥喙。其次，聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊，這時聖弟子名為生如鉢，猶如三十三天的晝度樹如鉢。
『其次，聖弟子諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊：生已盡，梵行已立，所作已辦，不更受有，如真實而知。這時聖弟子名為盡敷開，猶如三十三天的晝度樹完全敷開。他是漏盡的阿羅訶比丘，三十三天聚集在善法正殿，咨嗟稱歎：『某尊的弟子，在某村邑剃除鬚髮，穿上袈裟衣，以至信捨家、無家、學道，諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊：生已盡，梵行已立，所作已辦，不更受有，如真實而知。』這叫做漏盡阿羅訶共集會，如同三十三天在晝度樹下共集會。』佛這樣說了。那些比丘聽了佛所說，歡喜奉行。底本於經末自標「晝度樹經第二竟〔七百五十二字〕」〔T01 0422c08〕。
〔3·世尊告諸比丘〕（0422c11）我是這樣聽說的：有一個時候，佛遊化於舍衛國，住在勝林給孤獨園。那時，世尊告訴諸比丘：『譬如國王的邊城，七事具足，四食豐饒，容易得到而不難得，所以這王城不會被外敵攻破，除非從內部自行敗壞。
『什麼是王城七事具足？就是王的邊城建造樓櫓，築地使它堅固，不可毀壞，為了內部安隱，制禦外面的怨敵，這叫做王城一事具足。其次，王的邊城掘鑿池壍，使它極為深廣，修備完善而可依恃，為了內部安隱，制禦外面的怨敵，這叫做王城二事具足。其次，王的邊城四周開通道路，開除得平坦寬廣，為了內部安隱，制禦外面的怨敵，這叫做王城三事具足。其次，王的邊城集合四種軍力：象軍、馬軍、車軍、步軍，為了內部安隱，制禦外面的怨敵，這叫做王城四事具足。其次，王的邊城預備軍器：弓、矢、鉾、戟，為了內部安隱，制禦外面的怨敵，這叫做王城五事具足。其次，王的邊城設立守門大將，明略智辯，勇毅奇謀，善者聽他進入，不善者禁止，為了內部安隱，制禦外面的怨敵，這叫做王城六事具足。其次，王的邊城築立高墻，使它極為牢固，以泥塗抹，以堊粉灑，為了內部安隱，制禦外面的怨敵，這叫做王城七事具足。
『什麼是王城四食豐饒，容易得到而不難得？就是王的邊城水、草、樵、木，資用預先備有，為了內部安隱，制禦外面的怨敵，這叫做王城一食豐饒，容易得到而不難得。其次，王的邊城多收稻穀，又儲蓄麥，為了內部安隱，制禦外面的怨敵，這叫做王城二食豐饒，容易得到而不難得。其次，王的邊城多積秥豆以及大小豆，為了內部安隱，制禦外面的怨敵，這叫做王城三食豐饒，容易得到而不難得。其次，王的邊城畜有酥油、蜜以及甘蔗、餹、魚、鹽、脯肉，一切具足，為了內部安隱，制禦外面的怨敵，這叫做王城四食豐饒，容易得到而不難得。像這樣，王城七事具足，四食豐饒，容易得到而不難得，就不會被外敵攻破，除非從內部自行敗壞。
『同樣，如果聖弟子也得七善法，逮得四增上心，容易得到而不難得，所以聖弟子不被魔王所得便，也不隨順惡不善之法，不被染污所染，不再更受生。
『什麼是聖弟子得七善法？就是聖弟子得堅固的信，深著如來，信根已立，終不隨從其他沙門、梵志，或天、魔、梵，以及其餘世間，這叫做聖弟子得一善法。其次，聖弟子常行慚恥，應當慚的知道慚：惡不善法、穢汙煩惱，受種種惡報，造生死之本，這叫做聖弟子得二善法。其次，聖弟子常行羞愧，應當愧的知道愧：惡不善法、穢汙煩惱，受種種惡報，造生死之本，這叫做聖弟子得三善法。其次，聖弟子常行精進，斷惡不善，修諸善法，恒常自己起意，專一堅固，為諸善之本，不捨方便，這叫做聖弟子得四善法。其次，聖弟子廣學多聞，守持不忘，積聚博聞；所謂法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行；這樣的諸法，廣學多聞，翫習至千遍，意中所惟觀，明見深達，這叫做聖弟子得五善法。其次，聖弟子常行於念，成就正念，久所曾習、久所曾聞，恒常憶持不忘，這叫做聖弟子得六善法。其次，聖弟子修行智慧，觀興衰之法，得這樣的智，聖慧明達，分別曉了，以正盡苦，這叫做聖弟子得七善法。
『什麼是聖弟子逮得四增上心，容易得到而不難得？就是聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，這叫做聖弟子逮初增上心，容易得到而不難得。其次，聖弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜樂，逮第二禪成就遊，這叫做聖弟子逮第二增上心，容易得到而不難得。其次，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，就是聖者所說、聖者所捨、念、樂住、空，逮第三禪成就遊，這叫做聖弟子逮第三增上心，容易得到而不難得。其次，聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，逮第四禪成就遊，這叫做聖弟子逮第四增上心，容易得到而不難得。
『像這樣，聖弟子得七善法，逮四增上心，容易得到而不難得，不被魔王所得便，也不隨順惡不善之法，不被染污所染，不再更受生。
『如同王的邊城建造樓櫓，築地使堅，不可毀壞，為了內部安隱，制禦外面的怨敵；同樣，聖弟子得堅固的信，深著如來，信根已立，終不隨從其他沙門、梵志，或天、魔、梵，以及其餘世間，這叫做聖弟子得信樓櫓，除惡不善，修諸善法。如同王的邊城掘鑿池塹，極使深廣，修備可依，為了內部安隱，制禦外面的怨敵；同樣，聖弟子常行慚恥，應當慚的知道慚：惡不善法、穢汙煩惱，受種種惡報，造生死之本，這叫做聖弟子得慚池塹，除惡不善，修諸善法。如同王的邊城四周開通道路，開除平博，為了內部安隱，制禦外面的怨敵；同樣，聖弟子常行羞愧，應當愧的知道愧：惡不善法、穢污煩惱，受種種惡報，造生死之本，這叫做聖弟子得愧平道，除惡不善，修諸善法。如同王的邊城集合四種軍力：象軍、馬軍、車軍、步軍，為了內部安隱，制禦外面的怨敵；同樣，聖弟子常行精進，斷惡不善，修諸善法，恒常自己起意，專一堅固，為諸善之本，不捨方便，這叫做聖弟子得精進軍力，除惡不善，修諸善法。
『如同王的邊城預備軍器：弓、矢、鉾、戟，為了內部安隱，制禦外面的怨敵；同樣，聖弟子廣學多聞，守持不忘，積聚博聞；所謂法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行；這樣的諸法，廣學多聞，翫習至千遍，意中所惟觀，明見深達，這叫做聖弟子得多聞軍器，除惡不善，修諸善法。如同王的邊城設立守門大將，明略智辯，勇毅奇謀，善者聽他進入，不善者禁止，為了內部安隱，制禦外面的怨敵；同樣，聖弟子常行於念，成就正念，久所曾習、久所曾聞，恒常憶持不忘，這叫做聖弟子得念守門大將，除惡不善，修諸善法。如同王的邊城築立高牆，使它極為牢固，以泥塗抹，以堊粉灑，為了內部安隱，制禦外面的怨敵；同樣，聖弟子修行智慧，觀興衰之法，得這樣的智，聖慧明達，分別曉了，以正盡苦，這叫做聖弟子得智慧牆，除惡不善，修諸善法。
『如同王的邊城水、草、樵、木，資用預先備有，為了內部安隱，制禦外面的怨敵；同樣，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，樂住無乏，安隱快樂，自致涅槃。如同王的邊城多收稻穀，又儲蓄麥，為了內部安隱，制禦外面的怨敵；同樣，聖弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜樂，逮第二禪成就遊，樂住無乏，安隱快樂，自致涅槃。如同王的邊城多積秥豆以及大小豆，為了內部安隱，制禦外面的怨敵；同樣，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，就是聖者所說、聖者所捨、念、樂住、空，逮第三禪成就遊，樂住無乏，安隱快樂，自致涅槃。如同王的邊城畜有酥油、蜜以及甘蔗、餹、魚、鹽、脯肉，一切充足，為了內部安隱，制禦外面的怨敵；同樣，聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，逮第四禪成就遊，樂住無乏，安隱快樂，自致涅槃。』佛這樣說了。那些比丘聽了佛所說，歡喜奉行。底本於經末自標「城喻經第三竟〔一千九百二字〕」〔T01 0424a12〕。
〔4·世尊告諸比丘〕（0424a15）我是這樣聽說的：有一個時候，佛遊化於舍衛國，住在勝林給孤獨園。那時，世尊告訴諸比丘：『我當為你們說七水人。諦聽，諦聽！好好思念。』那時，諸比丘受教而聽。佛說：『是哪七種？或有一人常臥在水中；或又有人出水而又沉沒；或又有人出水而住；或又有人出水而住，住後而觀；或又有人出水而住，住後而觀，觀後而渡；或又有人出水而住，住後而觀，觀後而渡，渡後到達彼岸；或又有人出水而住，住後而觀，觀後而渡，渡後到達彼岸，到達彼岸之後，叫做住岸人。
『同樣，我當再為你們說七水喻人。諦聽，諦聽！好好思念。』那時，諸比丘受教而聽。佛說：『是哪七種？或有人常臥；或又有人出後而又沉沒；或又有人出後而住；或又有人出後而住，住後而觀；或又有人出後而住，住後而觀，觀後而渡；或又有人出後而住，住後而觀，觀後而渡，渡後到達彼岸；或又有人出後而住，住後而觀，觀後而渡，渡後到達彼岸，到達彼岸之後，叫做住岸梵志。這七水喻人，我是略說的，如上所說，如上施設。你們知道是什麼義嗎？如何分別？有什麼因緣？』
那時，諸比丘對世尊說：『世尊是法之本，世尊是法之主，法由世尊而有，唯願為我們解說；我們聽了，就能廣知其義。』佛便告訴他們：『你們諦聽！好好思念。我當為你們分別其義。』那時，諸比丘受教而聽。
佛說：『什麼是有人常臥？就是有人被不善法所覆蓋，被染汙所染，受惡法之報，造生死之本，這叫做有人常臥。猶如人沉溺，臥在水中，我說那人也是這樣。這叫做初水喻人，世間確實有這樣的人。
『什麼是有人出後而又沉沒？就是人已經出來，得信善法，持戒、布施、多聞、智慧，修習善法；他在後來失去信而不堅固，失去持戒、布施、多聞、智慧而不堅固，這叫做有人出後而又沉沒。猶如人溺水，已經出來而又沉沒，我說那人也是這樣。這叫做第二水喻人，世間確實有這樣的人。
『什麼是有人出後而住？就是人已經出來，得信善法，持戒、布施、多聞、智慧，修習善法；他在後來信堅固而不失，持戒、布施、多聞、智慧堅固而不失，這叫做有人出後而住。猶如人溺水，出來之後而住，我說那人也是這樣。這叫做第三水喻人，世間確實有這樣的人。
『什麼是有人出後而住，住後而觀？就是人已經出來，得信善法，持戒、布施、多聞、智慧，修習善法；他在後來信堅固而不失，持戒、布施、多聞、智慧堅固而不失，住在善法之中，如真實而知苦，如真實而知苦習、知苦滅、知苦滅道。他這樣知、這樣見，三結便盡，就是身見、戒取、疑；三結已盡，得須陀洹，不墮惡法，必定趣向正覺，最多受七有，在天上、人間七次往來之後，便得苦的邊際，這叫做有人出後而住，住後而觀。猶如人溺水，出來之後而住，住後而觀，我說那人也是這樣。這叫做第四水喻人，世間確實有這樣的人。
『什麼是有人出後而住，住後而觀，觀後而渡？就是人已經出來，得信善法，持戒、布施、多聞、智慧，修習善法；他在後來信堅固而不失，持戒、布施、多聞、智慧堅固而不失，住在善法之中，如真實而知苦，如真實而知苦習、知苦滅、知苦滅道；這樣知、這樣見，三結便盡，就是身見、戒取、疑；三結已盡，婬、怒、癡薄，得一往來天上、人間，一次往來之後，便得苦的邊際，這叫做有人出後而住，住後而觀，觀後而渡。猶如人溺水，出來之後而住，住後而觀，觀後而渡，我說那人也是這樣。這叫做第五水喻人，世間確實有這樣的人。
『什麼是有人出後而住，住後而觀，觀後而渡，渡後到達彼岸？就是人已經出來，得信善法，持戒、布施、多聞、智慧，修習善法；他在後來信堅固而不失，持戒、布施、多聞、智慧堅固而不失，住在善法之中，如真實而知苦，如真實而知苦習、知苦滅、知苦滅道；這樣知、這樣見，五下分結盡，就是貪欲、瞋恚、身見、戒取、疑；五下分結盡後，生於彼間，便般涅槃，得不退之法，不還此世，這叫做有人出後而住，住後而觀，觀後而渡，渡後到達彼岸。猶如人溺水，出來之後而住，住後而觀，觀後而渡，渡後到達彼岸，我說那人也是這樣。這叫做第六水喻人，世間確實有這樣的人。
『什麼是有人出後而住，住後而觀，觀後而渡，渡後到達彼岸，到達彼岸之後叫做住岸梵志？就是人已經出來，得信善法，持戒、布施、多聞、智慧，修習善法；他在後來信堅固而不失，持戒、布施、多聞、智慧堅固而不失，住在善法之中，如真實而知苦，如真實而知苦習、知苦滅、知苦滅道；這樣知、這樣見，欲漏心解脫，有漏、無明漏心解脫；解脫之後，便知解脫：生已盡，梵行已立，所作已辦，不更受有，如真實而知，這叫做有人出後而住，住後而觀，觀後而渡，渡後到達彼岸，到達彼岸之後，叫做住岸梵志。猶如人溺水，出來之後而住，住後而觀，觀後而渡，渡後到達彼岸，到達彼岸之後，叫做住岸人，我說那人也是這樣。這叫做第七水喻人，世間確實有這樣的人。
『我先前所說當為你們說七水人，就是因此而說的。』佛這樣說了。那些比丘聽了佛所說，歡喜奉行。底本於經末自標「水喻經第四竟〔千三百八十八字〕」〔T01 0425a14〕。
〔5·世尊則於中路〕（0425a17）我是這樣聽說的：有一個時候，佛遊化於拘薩羅，在人間，與大比丘眾一同隨從而行。那時，世尊在中路，忽然看見一處有大木積，洞燃俱熾；世尊見了，便走下道旁，另到一棵樹下敷尼師檀，結加趺坐。世尊坐定之後，告訴諸比丘：『你們看見那有大木積洞燃俱熾嗎？』那時，諸比丘回答：『看見了，世尊！』
世尊又告訴諸比丘：『你們意下如何？抱著洞燃俱熾的大木積，或坐、或臥；與抱著剎利女，或梵志、居士、工師之女，正當盛年，沐浴香薰，穿著明淨的衣服，以華鬘、瓔珞莊嚴其身，或坐、或臥：哪一種是樂？』那時，諸比丘說：『世尊！抱著洞燃俱熾的大木積，或坐、或臥，是甚苦。世尊！抱著剎利女，或梵志、居士、工師之女，正當盛年，沐浴香薰，穿著明淨的衣服，以華鬘、瓔珞莊嚴其身，或坐、或臥，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可抱著洞燃俱熾的木積，或坐、或臥；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，抱著剎利女，或梵志、居士、工師之女，正當盛年，沐浴香薰，穿著明淨的衣服，以華鬘、瓔珞莊嚴其身，或坐、或臥，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：『我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。』應當這樣學。』
世尊又告訴諸比丘：『你們意下如何？若有力士用緊索毛繩絞勒他的𨄔，斷皮，斷皮之後斷肉，斷肉之後斷筋，斷筋之後斷骨，斷骨之後直到骨髓而止；與從剎利、梵志、居士、工師接受他們的信施，按摩身體、支節、手足：哪一種是樂？』那時，諸比丘說：『世尊！若有力士用緊索毛繩絞勒他的𨄔，斷皮，斷皮之後斷肉，斷肉之後斷筋，斷筋之後斷骨，斷骨之後直到骨髓而止，是甚苦。世尊！從剎利、梵志、居士、工師接受他們的信施，按摩身體、支節、手足，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可讓力士用緊索毛繩絞勒他的𨄔，斷皮，斷皮之後斷肉，斷肉之後斷筋，斷筋之後斷骨，斷骨之後直到骨髓而止；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，從剎利、梵志、居士、工師接受他們的信施，按摩身體、支節、手足，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：『我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。』應當這樣學。』
世尊又告訴諸比丘：『你們意下如何？若有力士用瑩磨的利刀截斷他的髀；與從剎利、梵志、居士、工師接受信施、禮拜，恭敬迎送：哪一種是樂？』那時，諸比丘說：『世尊！若有力士用瑩磨的利刀截斷他的髀，是甚苦。世尊！從剎利、梵志、居士、工師接受信施、禮拜，恭敬迎送，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可讓力士用瑩磨的利刀截斷他的髀；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，從剎利、梵志、居士、工師接受信施、禮拜，恭敬迎送，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。應當這樣學。』
世尊又告訴諸比丘：『你們意下如何？若有力士用洞燃俱熾的鐵銅鍱纏絡他的身體；與從剎利、梵志、居士、工師接受信施的衣服：哪一種是樂？』那時，諸比丘說：『世尊！若有力士用洞燃俱熾的鐵銅鍱纏絡他的身體，是甚苦。世尊！從剎利、梵志、居士、工師接受信施的衣服，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可讓力士用洞燃俱熾的鐵銅鍱纏絡他的身體；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，從剎利、梵志、居士、工師接受信施的衣服，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：『我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。』應當這樣學。』
世尊又告訴諸比丘：『你們意下如何？若有力士用熱鐵鉗鉗開他的口，便把洞燃俱熾的鐵丸放進他的口中，那熱鐵丸燒脣，燒脣之後燒舌，燒舌之後燒齗，燒齗之後燒咽，燒咽之後燒心，燒心之後燒腸胃，燒腸胃之後從下穿過；與從剎利、梵志、居士、工師接受信施的飲食，無量眾味：哪一種是樂？』那時，諸比丘說：『世尊！若有力士用熱鐵鉗鉗開他的口，便把洞燃俱熾的鐵丸放進他的口中，那熱鐵丸燒脣，燒脣之後燒舌，燒舌之後燒齗，燒齗之後燒咽，燒咽之後燒心，燒心之後燒腸胃，燒腸胃之後從下穿過，是甚苦。世尊！從剎利、梵志、居士、工師接受信施的飲食，無量眾味，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可讓力士用熱鐵鉗鉗開他的口，便把洞燃俱熾的鐵丸放進他的口中，那熱鐵丸燒脣，燒脣之後燒舌，燒舌之後燒齗，燒齗之後燒咽，燒咽之後燒心，燒心之後燒腸胃，燒腸胃之後從下穿過；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，從剎利、梵志、居士、工師接受信施的飲食，無量眾味，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：『我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。』應當這樣學。』
世尊又告訴諸比丘：『你們意下如何？若有力士用洞燃俱熾的鐵銅床，強逼人坐臥其上；與從剎利、梵志、居士、工師接受他們信施的床㯓、臥具：哪一種是樂？』那時，諸比丘說：『世尊！若有力士用洞燃俱熾的鐵銅床，強逼人坐臥其上，是甚苦。世尊！從剎利、梵志、居士、工師接受他們信施的床㯓、臥具，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可讓力士用洞燃俱熾的鐵銅床，強逼人坐臥其上；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，從剎利、梵志、居士、工師接受他們信施的床㯓、臥具，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：『我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。』應當這樣學。』
世尊又告訴諸比丘：『你們意下如何？若有力士用洞燃俱熾的大鐵銅釜，把人撮舉起來，倒放在釜中；與從剎利、梵志、居士、工師接受信施的房舍，泥治堊灑，戶牢密，爐火熅暖：哪一種是樂？』那時，諸比丘說：『世尊！若有力士用洞燃俱熾的大鐵銅釜，把人撮舉起來，倒放在釜中，是甚苦。世尊！從剎利、梵志、居士、工師接受信施的房舍，泥治堊灑，戶牢密，爐火熅暖，是甚樂。世尊！』
世尊告訴他們：『我為你們說，不使你們學沙門而失沙門之道。你們想要成就無上梵行，寧可讓力士用洞燃俱熾的大鐵銅釜，把人撮舉起來，倒放在釜中；他雖因此受苦或死，卻不會因此身壞命終，趣至惡處，生在地獄之中。如果愚癡的人犯戒不精進，生惡不善之法，非梵行而自稱梵行，非沙門而自稱沙門，從剎利、梵志、居士、工師接受信施的房舍，泥治堊灑，戶牢密，爐火熅暖，那愚癡的人因此長夜不善不義，受惡法之報，身壞命終，趣至惡處，生在地獄之中。所以你們應當觀自義、觀彼義、觀兩義，應當這樣念：『我出家而學，不虛不空，有果有報，有極安樂，生於諸善處而得長壽；受人信施的衣被、飲食、床褥、湯藥，使諸施主得大福祐，得大果報，得大光明。』應當這樣學。』
說這法的時候，六十位比丘漏盡結解，六十位比丘捨戒還家。為什麼呢？世尊的教誡甚深、甚難，學道也同樣甚深、甚難。佛這樣說了。那些比丘聽了佛所說，歡喜奉行。底本於經末自標「木積喻經第五竟〔二千六百四十四字〕」〔T01 0427a07〕。
Fascicle 1 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Sevens and is the first fascicle of the Chapter on Sevens. This fascicle holds five discourses, from the first, the Discourse on Good Dharmas, to the fifth, the Discourse on the Simile of the Woodpile, all of them spoken by the World-Honored One to the bhikṣus. The Discourse on Good Dharmas says that a bhikṣu who accomplishes seven dharmas—knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing oneself, knowing the assembly, and knowing the superior and inferior among persons—attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows; the one item of knowing the superior and inferior among persons is distinguished layer upon layer by two kinds of persons, up to the one who benefits himself and benefits others as the very first, with the simile of the cow’s milk, curd, and butter, up to the essence of butter. The Discourse on the Pārijāta Tree takes the seven stages of the pārijāta tree of the gods of the Thirty-Three—the leaves yellowing, the leaves fallen, the leaves growing again, the web forming, the forming like a bird’s beak, the opening like a bowl, and the full bloom—as a simile for the noble disciple, from thinking of leaving home, shaving the head and training in the way, and the four dhyānas in order, up to the ending of all outflows, when the gods of the Thirty-Three gather and praise him in acclamation. The Discourse on the Simile of the City takes a king’s border city, with its seven requisites complete and its four provisions plentiful, as a simile for the noble disciple who obtains the seven good dharmas and reaches the four higher states of mind, and is not taken advantage of by King Māra. The Discourse on the Simile of Water first speaks of the seven persons in water, and then of the seven persons likened to water; the bhikṣus ask its meaning, and the World-Honored One distinguishes it for them: from the person who always lies submerged, through the one who comes out and sinks again and the one who comes out and stays, to the stream-enterer, the one of one more coming, the one whose five lower bonds are ended, and up to the brāhmaṇa standing on the bank, whose mind is liberated from the outflows. In the Discourse on the Simile of the Woodpile, the World-Honored One is wandering in Kośala; on the road he sees a great woodpile blazing through and through, and questions and answers the bhikṣus seven times: the first time setting a thing of extreme pain against the happiness of embracing a girl, and the six times after setting a thing of extreme pain against the happiness of receiving people’s gifts of faith, warning them not to let those who train as ascetics lose the ascetic’s way; when this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home. At the head of the chapter there is one summary verse, listing the names of the ten discourses of the chapter.
〔0 · Title〕（0421a03）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 1”. The translator’s attribution reads “translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin, in the reigns of Emperors Xiaowu and An, from the eleventh month of the first year of Long’an to the sixth month of the second year, completed at Dongting Monastery, taken down by Daozu”—in the reigns of Emperor Xiaowu and Emperor An of the Eastern Jin, from the eleventh month of the first year of Long’an to the sixth month of the second year, the translation was completed at Dongting Monastery; it was translated by Gautama Saṅghadeva, the Tripiṭaka master who came from Kaśmīra, and Daozu took it down in writing. Next comes the chapter title, “Chapter on Sevens of the Madhyama Āgama, the First [ten discourses] [first-day recitation]”—the Chapter on Sevens of the Madhyama Āgama, the first chapter, marking itself as having ten discourses and belonging to the first-day recitation; below it, an interlinear note further marks “[five and a half chapters, sixty-four discourses in all]”. This fascicle is the first fascicle of the Chapter on Sevens and holds its first five discourses; it has no verses. After the five discourses it closes with “Madhyama Āgama, Fascicle 1 [eight thousand one hundred and nine characters] [first-day recitation]”—the end of the fascicle marks this fascicle as eight thousand one hundred and nine characters, belonging to the first-day recitation.
〔Summary verse · Discourses 1–10〕（0421a10）After the chapter title there is one summary verse of two lines, listing the names of the ten discourses of this chapter: “Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”, “Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven”. The first line gives in order the names of the five discourses of this fascicle—the Discourse on Good Dharmas, the Discourse on the Pārijāta Tree, the Discourse on the Simile of the City, the Discourse on the Simile of Water, and the Discourse on the Simile of the Woodpile; the base text writes the pārijāta tree and the city together without a break, and this is recorded as it stands, not split. What the second line lists are the names of the remaining five discourses of this chapter. This fascicle holds its first five discourses.
〔1 · The World-Honored One Addressed the Bhikṣus〕（0421a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One addressed the bhikṣus: “If a bhikṣu accomplishes seven dharmas, he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows. What are the seven dharmas? A bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superior and inferior among persons.
“How does a bhikṣu know the Dharma? A bhikṣu knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning; this is called a bhikṣu knowing the Dharma. If a bhikṣu does not know the Dharma, he does not know the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning; such a bhikṣu does not know the Dharma. If a bhikṣu knows the Dharma well, he knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning; this is called a bhikṣu knowing the Dharma well.
“How does a bhikṣu know the meaning? A bhikṣu knows of each saying its meaning: this is that meaning, this is this meaning; this is called a bhikṣu knowing the meaning. If a bhikṣu does not know the meaning, he does not know of each saying its meaning: this is that meaning, this is this meaning; such a bhikṣu does not know the meaning. If a bhikṣu knows the meaning well, he knows of each saying its meaning: this is that meaning, this is this meaning; this is called a bhikṣu knowing the meaning well.
“How does a bhikṣu know the time? A bhikṣu knows: when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity; this is called a bhikṣu knowing the time. If a bhikṣu does not know the time, he does not know that when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity; such a bhikṣu does not know the time. If a bhikṣu knows the time well, he knows that when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity; this is called a bhikṣu knowing the time well.
“How does a bhikṣu know moderation? A bhikṣu knows moderation: in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, to dispel sleep and cultivate right knowledge; this is called a bhikṣu knowing moderation. If a bhikṣu does not know moderation, then in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, in dispelling sleep and cultivating right knowledge, he does not know the measure of any of them; such a bhikṣu does not know moderation. If a bhikṣu knows moderation well, then in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, in dispelling sleep and cultivating right knowledge, he knows the measure of each of them; this is called a bhikṣu knowing moderation well.
“How does a bhikṣu know himself? A bhikṣu knows of himself: I have this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment; this is called a bhikṣu knowing himself. If a bhikṣu does not know himself, he does not know of himself that he has this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment; such a bhikṣu does not know himself. If a bhikṣu knows himself well, he knows of himself that he has this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment; this is called a bhikṣu knowing himself well.
“How does a bhikṣu know the assembly? A bhikṣu knows: this is the assembly of kṣatriyas, this is the assembly of brāhmaṇas, this is the assembly of householders, this is the assembly of ascetics; in that assembly I should go thus, stay thus, sit thus, speak thus, keep silent thus; this is called a bhikṣu knowing the assembly. If a bhikṣu does not know the assembly, he does not know that this is the assembly of kṣatriyas, this is the assembly of brāhmaṇas, this is the assembly of householders, this is the assembly of ascetics, and that in that assembly he should go thus, stay thus, sit thus, speak thus, keep silent thus; such a bhikṣu does not know the assembly. If a bhikṣu knows the assembly well, he knows that this is the assembly of kṣatriyas, this is the assembly of brāhmaṇas, this is the assembly of householders, this is the assembly of ascetics, and that in that assembly he should go thus, stay thus, sit thus, speak thus, keep silent thus; this is called a bhikṣu knowing the assembly well.
“How does a bhikṣu know the superior and inferior among persons? A bhikṣu knows that there are two kinds of persons, those with faith and those without; one with faith is superior, one without faith is inferior. Persons with faith are again of two kinds: those who often go to see the bhikṣus, and those who do not often go to see the bhikṣus; one who often goes to see the bhikṣus is superior, one who does not often go to see the bhikṣus is inferior. Persons who often go to see the bhikṣus are again of two kinds: those who pay respect to the bhikṣus, and those who do not pay respect to the bhikṣus; one who pays respect to the bhikṣus is superior, one who does not pay respect to the bhikṣus is inferior. Persons who pay respect to the bhikṣus are again of two kinds: those who ask about the discourses, and those who do not ask about the discourses; one who asks about the discourses is superior, one who does not ask about the discourses is inferior. Persons who ask about the discourses are again of two kinds: those who listen to the discourses single-mindedly, and those who do not listen to the discourses single-mindedly; one who listens single-mindedly is superior, one who does not listen single-mindedly is inferior. Persons who listen to the discourses single-mindedly are again of two kinds: those who hear and retain the Dharma, and those who hear and do not retain the Dharma; one who hears and retains the Dharma is superior, one who hears and does not retain the Dharma is inferior. Persons who hear and retain the Dharma are again of two kinds: those who hear the Dharma and contemplate its meaning, and those who hear the Dharma and do not contemplate its meaning; one who hears the Dharma and contemplates its meaning is superior, one who hears the Dharma and does not contemplate its meaning is inferior. Persons who hear the Dharma and contemplate its meaning are again of two kinds: those who know the Dharma, know the meaning, go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma; and those who do not know the Dharma, do not know the meaning, do not go toward the Dharma and what accords with it, do not follow the Dharma, and do not practice according to the Dharma. One who knows the Dharma, knows the meaning, goes toward the Dharma and what accords with it, follows the Dharma, and practices according to the Dharma is superior; one who does not know the Dharma, does not know the meaning, does not go toward the Dharma and what accords with it, does not follow the Dharma, and does not practice according to the Dharma is inferior. Persons who know the Dharma, know the meaning, go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma are again of two kinds: those who benefit themselves and benefit others, benefit the many, pity the world, and seek the good and benefit of gods and humans, seeking peace and happiness; and those who do not benefit themselves, do not benefit others, do not benefit the many, do not pity the world, and do not seek the good and benefit of gods and humans, seeking peace and happiness.
“If one benefits himself and benefits others, benefits the many, pities the world, and seeks the good and benefit of gods and humans, seeking peace and happiness, this person among those persons is the very first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful. It is like this: from the cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ripened butter, from ripened butter comes the essence of butter, and the essence of butter is the very first among them, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful. So too, if a person benefits himself and benefits others, benefits the many, pities the world, and seeks the good and benefit of gods and humans, seeking peace and happiness, then among these two kinds of persons, as told above, as distinguished above, as set forth above, this person is the first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful. This is called a bhikṣu knowing the superior and inferior among persons.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Good Dharmas, the first, ends [one thousand four hundred and twenty-three characters]”.
〔2 · The World-Honored One Addressed the Bhikṣus〕（0422a20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One addressed the bhikṣus: “When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow, at that time the gods of the Thirty-Three are glad and rejoice: the leaves of the pārijāta tree will soon fall. Next, when the leaves of the pārijāta tree of the gods of the Thirty-Three have fallen, at that time the gods of the Thirty-Three are glad and rejoice: the leaves of the pārijāta tree will soon grow again. Next, when the leaves of the pārijāta tree of the gods of the Thirty-Three have grown again, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon form its web. Next, when the pārijāta tree of the gods of the Thirty-Three has formed its web, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon put forth what is like a bird’s beak. Next, when the pārijāta tree of the gods of the Thirty-Three has put forth what is like a bird’s beak, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon open like a bowl. Next, when the pārijāta tree of the gods of the Thirty-Three has opened like a bowl, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon be fully in bloom. When the pārijāta tree is fully in bloom, the reach of its light, the glow of its color, and the spread of its fragrance extend all around for a hundred yojanas; at that time the gods of the Thirty-Three, in the four months of midsummer, amuse themselves fully endowed with the five strands of sense pleasure of the gods. This is called the gods of the Thirty-Three gathering and amusing themselves beneath the pārijāta tree.
“Of such a meaning, the noble disciple is likewise so. When the noble disciple thinks of leaving home, the noble disciple is then called leaves yellowing, as when the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow. Next, when the noble disciple shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way, the noble disciple is then called leaves fallen, as when the leaves of the pārijāta tree of the gods of the Thirty-Three fall. Next, when the noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, attains and dwells in the first dhyāna, the noble disciple is then called leaves growing again, as when the leaves of the pārijāta tree of the gods of the Thirty-Three grow again. Next, when the noble disciple, initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, attains and dwells in the second dhyāna, the noble disciple is then called the web forming, as when the pārijāta tree of the gods of the Thirty-Three forms its web. Next, when the noble disciple, secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, attains and dwells in the third dhyāna, the noble disciple is then called like a bird’s beak, as the pārijāta tree of the gods of the Thirty-Three is like a bird’s beak. Next, when the noble disciple, happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, attains and dwells in the fourth dhyāna, the noble disciple is then called like a bowl, as the pārijāta tree of the gods of the Thirty-Three is like a bowl.
“Next, when the noble disciple’s outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is. At that time the noble disciple is called fully in bloom, as when the pārijāta tree of the gods of the Thirty-Three is fully in bloom. He is an arhat bhikṣu whose outflows are ended, and the gods of the Thirty-Three gather in the Hall of Good Dharma and praise in acclamation: ‘Such a venerable disciple of such a village has shaved off hair and beard, put on the dyed robe, and with faith left home, gone forth from home, and trained in the way; his outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is.’ This is called the gathering of the arhats whose outflows are ended, as the gods of the Thirty-Three gather together beneath the pārijāta tree.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Pārijāta Tree, the second, ends [seven hundred and fifty-two characters]”.
〔3 · The World-Honored One Addressed the Bhikṣus〕（0422c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One addressed the bhikṣus: “As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get, is therefore not broken by an outside enemy, except only by its own ruin from within.
“What are the seven requisites of the royal city complete? The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed, for peace within and to hold off enemies without; this is called the royal city’s first requisite complete. Next, the king’s border city digs a moat, made very deep and wide, well kept and dependable, for peace within and to hold off enemies without; this is called the royal city’s second requisite complete. Next, the king’s border city opens the roads around it on every side, cleared level and broad, for peace within and to hold off enemies without; this is called the royal city’s third requisite complete. Next, the king’s border city assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops—for peace within and to hold off enemies without; this is called the royal city’s fourth requisite complete. Next, the king’s border city makes ready its weapons—bows, arrows, spears, and halberds—for peace within and to hold off enemies without; this is called the royal city’s fifth requisite complete. Next, the king’s border city sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans, who lets the good enter and keeps out the not good, for peace within and to hold off enemies without; this is called the royal city’s sixth requisite complete. Next, the king’s border city builds the high wall, made very firm, plastered with mud and sprinkled with lime, for peace within and to hold off enemies without; this is called the royal city’s seventh requisite complete.
“What are the four provisions of the royal city plentiful, easily obtained and not hard to get? The king’s border city has water, grass, firewood, and timber, its supplies prepared in advance, for peace within and to hold off enemies without; this is called the royal city’s first provision plentiful, easily obtained and not hard to get. Next, the king’s border city gathers much rice and grain and also stores barley, for peace within and to hold off enemies without; this is called the royal city’s second provision plentiful, easily obtained and not hard to get. Next, the king’s border city lays up many beans, with beans large and small, for peace within and to hold off enemies without; this is called the royal city’s third provision plentiful, easily obtained and not hard to get. Next, the king’s border city keeps butter, oil, honey, and sugarcane, sugar, fish, salt, and dried meat, all of it complete, for peace within and to hold off enemies without; this is called the royal city’s fourth provision plentiful, easily obtained and not hard to get. In this way, the royal city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get, is not broken by an outside enemy, except only by its own ruin from within.
“So too, if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty, then the noble disciple is not taken advantage of by King Māra, does not follow evil and unwholesome dharmas, is not stained by defilement, and does not take birth again.
“How does the noble disciple obtain the seven good dharmas? The noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established, never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the first good dharma. Next, the noble disciple always practices shame; what is to be ashamed of, he knows shame at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the second good dharma. Next, the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the third good dharma. Next, the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas, constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the fourth good dharma. Next, the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning; the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life; such dharmas he learns widely and hears much, goes over them up to a thousand times, contemplates them in his mind, and sees them clearly and penetrates them deeply; this is called the noble disciple obtaining the fifth good dharma. Next, the noble disciple always practices mindfulness and accomplishes right mindfulness; what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining the sixth good dharma. Next, the noble disciple cultivates wisdom, contemplating the dharma of rise and decline, gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the seventh good dharma.
“How does the noble disciple reach the four higher states of mind, easily obtained and not hard to get? The noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna; this is called the noble disciple reaching the first higher state of mind, easily obtained and not hard to get. Next, the noble disciple, initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, reaches and dwells in the second dhyāna; this is called the noble disciple reaching the second higher state of mind, easily obtained and not hard to get. Next, the noble disciple, secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, reaches and dwells in the third dhyāna; this is called the noble disciple reaching the third higher state of mind, easily obtained and not hard to get. Next, the noble disciple, happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, reaches and dwells in the fourth dhyāna; this is called the noble disciple reaching the fourth higher state of mind, easily obtained and not hard to get.
“In this way, the noble disciple who obtains the seven good dharmas and reaches the four higher states of mind, easily obtained and not hard to get, is not taken advantage of by King Māra, does not follow evil and unwholesome dharmas, is not stained by defilement, and does not take birth again.
“As the king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed, for peace within and to hold off enemies without, so too the noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established, never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the watchtower of faith, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city digs a moat, made very deep and wide, well kept and dependable, for peace within and to hold off enemies without, so too the noble disciple always practices shame; what is to be ashamed of, he knows shame at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the moat of shame, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city opens the roads around it on every side, cleared level and broad, for peace within and to hold off enemies without, so too the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the level road of scruple, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops—for peace within and to hold off enemies without, so too the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas, constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the troops of effort, removing evil and unwholesome dharmas and cultivating good dharmas.
“As the king’s border city makes ready its weapons—bows, arrows, spears, and halberds—for peace within and to hold off enemies without, so too the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning; the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life; such dharmas he learns widely and hears much, goes over them up to a thousand times, contemplates them in his mind, and sees them clearly and penetrates them deeply; this is called the noble disciple obtaining the weapons of learning, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans, who lets the good enter and keeps out the not good, for peace within and to hold off enemies without, so too the noble disciple always practices mindfulness and accomplishes right mindfulness; what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining mindfulness as the great general at the gate, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city builds the high wall, made very firm, plastered with mud and sprinkled with lime, for peace within and to hold off enemies without, so too the noble disciple cultivates wisdom, contemplating the dharma of rise and decline, gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the wall of wisdom, removing evil and unwholesome dharmas and cultivating good dharmas.
“As the king’s border city has water, grass, firewood, and timber, its supplies prepared in advance, for peace within and to hold off enemies without, so too the noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa. As the king’s border city gathers much rice and grain and also stores barley, for peace within and to hold off enemies without, so too the noble disciple, initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, reaches and dwells in the second dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa. As the king’s border city lays up many beans, with beans large and small, for peace within and to hold off enemies without, so too the noble disciple, secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, reaches and dwells in the third dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa. As the king’s border city keeps butter, oil, honey, and sugarcane, sugar, fish, salt, and dried meat, all of it in full supply, for peace within and to hold off enemies without, so too the noble disciple, happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, reaches and dwells in the fourth dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Simile of the City, the third, ends [one thousand nine hundred and two characters]”.
〔4 · The World-Honored One Addressed the Bhikṣus〕（0424a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One addressed the bhikṣus: “I shall tell you of the seven persons in water. Listen closely, listen closely! Attend to it well.” Then the bhikṣus received the instruction and listened. The Buddha said: “What are the seven? There is one person who always lies submerged in the water; there is again a person who comes out of the water and sinks again; there is again a person who comes out of the water and stays; there is again a person who comes out of the water and stays, and having stayed, looks; there is again a person who comes out of the water and stays, having stayed, looks, and having looked, crosses; there is again a person who comes out of the water and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank; there is again a person who comes out of the water and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the person standing on the bank.
“So too, I shall further tell you of the seven persons likened to water. Listen closely, listen closely! Attend to it well.” Then the bhikṣus received the instruction and listened. The Buddha said: “What are the seven? There is a person who always lies submerged; there is again a person who comes out and sinks again; there is again a person who comes out and stays; there is again a person who comes out and stays, and having stayed, looks; there is again a person who comes out and stays, having stayed, looks, and having looked, crosses; there is again a person who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank; there is again a person who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank. These seven persons likened to water I have told in brief, as told above, as set forth above. Do you know what their meaning is? How are they to be distinguished? What are their causes and conditions?”
Then the bhikṣus said to the World-Honored One: “The World-Honored One is the root of the Dharma, the World-Honored One is the master of the Dharma, the Dharma comes from the World-Honored One; may he please speak it; having heard it, we shall know its meaning widely.” The Buddha then said to them: “Listen closely! Attend to it well. I shall distinguish its meaning for you.” Then the bhikṣus received the instruction and listened.
The Buddha said: “How is a person one who always lies submerged? A person is covered over by unwholesome dharmas, stained by defilement, receiving the fruit of evil dharmas, making the root of birth and death; this is called a person who always lies submerged. As a person who has sunk lies submerged in the water, so too, I say, is that person. This is called the first person likened to water; in the truth of the world it is so—such a person is found in the world.
“How is a person one who comes out and sinks again? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward he loses his faith and it is not firm, and loses his keeping of the precepts, giving, learning, and wisdom, and they are not firm; this is called a person who comes out and sinks again. As a person who has fallen into the water comes out and sinks again, so too, I say, is that person. This is called the second person likened to water; in the truth of the world it is so—such a person is found in the world.
“How is a person one who comes out and stays? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; this is called a person who comes out and stays. As a person who has fallen into the water comes out and stays, so too, I say, is that person. This is called the third person likened to water; in the truth of the world it is so—such a person is found in the world.
“How is a person one who comes out and stays, and having stayed, looks? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are. Knowing thus and seeing thus, the three bonds are then ended—the view of the body, clinging to precepts, and doubt; the three bonds ended, he attains stream-entry, does not fall into evil dharmas, and is certainly bound for right awakening, receiving at most seven existences; after seven comings and goings among gods and humans, he reaches the end of suffering; this is called a person who comes out and stays, and having stayed, looks. As a person who has fallen into the water comes out and stays, and having stayed, looks, so too, I say, is that person. This is called the fourth person likened to water; in the truth of the world it is so—such a person is found in the world.
“How is a person one who comes out and stays, having stayed, looks, and having looked, crosses? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are; knowing thus and seeing thus, the three bonds are then ended—the view of the body, clinging to precepts, and doubt; the three bonds ended, lust, anger, and delusion are thinned, and he attains one more coming among gods and humans; after one coming and going, he reaches the end of suffering; this is called a person who comes out and stays, having stayed, looks, and having looked, crosses. As a person who has fallen into the water comes out and stays, having stayed, looks, and having looked, crosses, so too, I say, is that person. This is called the fifth person likened to water; in the truth of the world it is so—such a person is found in the world.
“How is a person one who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are; knowing thus and seeing thus, the five lower bonds are ended—sensual desire, hatred, the view of the body, clinging to precepts, and doubt; the five lower bonds ended, he is born in that other place and there attains final nirvāṇa, gaining the dharma of no falling back, not returning to this world; this is called a person who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank. As a person who has fallen into the water comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank, so too, I say, is that person. This is called the sixth person likened to water; in the truth of the world it is so—such a person is found in the world.
“How is a person one who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are; knowing thus and seeing thus, the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance; liberated, he knows that he is liberated: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is; this is called a person who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank. As a person who has fallen into the water comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the person standing on the bank, so too, I say, is that person. This is called the seventh person likened to water; in the truth of the world it is so—such a person is found in the world.
“What I said before, that I would tell you of the seven persons in water, was said for this reason.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Simile of Water, the fourth, ends [a thousand three hundred and eighty-eight characters]”.
〔5 · The World-Honored One, on the Road〕（0425a17）Thus have I heard. At one time the Buddha was wandering in Kośala, among the people, accompanied by a great assembly of bhikṣus. At that time the World-Honored One, on the road, suddenly saw in one place a great woodpile, blazing through and through; having seen it, the World-Honored One left the road, went to another tree, spread his sitting cloth, and sat with legs crossed. When the World-Honored One had sat down, he addressed the bhikṣus: “Do you see that great woodpile blazing through and through?” Then the bhikṣus answered: “We see it, World-Honored One!”
The World-Honored One again addressed the bhikṣus: “What do you think? To embrace a great woodpile blazing through and through, sitting or lying on it; or to embrace a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, sitting or lying with her: which is happier?” Then the bhikṣus said: “World-Honored One! To embrace a great woodpile blazing through and through, sitting or lying on it, is very painful. World-Honored One! To embrace a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, sitting or lying with her, is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather embrace a woodpile blazing through and through, sitting or lying on it; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and embraces a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, sitting or lying with her, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”
The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a hair rope twisted tight, binds his shank and cuts the skin; having cut the skin, cuts the flesh; having cut the flesh, cuts the sinews; having cut the sinews, cuts the bone; having cut the bone, stops only at the marrow; or to receive gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a hair rope twisted tight, binds his shank and cuts the skin; having cut the skin, cuts the flesh; having cut the flesh, cuts the sinews; having cut the sinews, cuts the bone; having cut the bone, stops only at the marrow, that is very painful. World-Honored One! To receive gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet, is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a hair rope twisted tight, bind his shank and cut the skin; having cut the skin, cut the flesh; having cut the flesh, cut the sinews; having cut the sinews, cut the bone; having cut the bone, stop only at the marrow; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”
The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a polished sharp knife, cuts off his thigh; or to receive from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a polished sharp knife, cuts off his thigh, that is very painful. World-Honored One! To receive from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted, is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a polished sharp knife, cut off his thigh; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: my leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance. So should you train.”
The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a sheet of iron and copper blazing through and through, wraps his body; or to receive robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a sheet of iron and copper blazing through and through, wraps his body, that is very painful. World-Honored One! To receive robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a sheet of iron and copper blazing through and through, wrap his body; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”
The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man with hot iron tongs prises open his mouth and then puts into his mouth an iron ball blazing through and through, and that hot iron ball burns the lips; having burned the lips, burns the tongue; having burned the tongue, burns the gums; having burned the gums, burns the throat; having burned the throat, burns the heart; having burned the heart, burns the intestines and stomach; having burned the intestines and stomach, passes out below; or to receive food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man with hot iron tongs prises open his mouth and then puts into his mouth an iron ball blazing through and through, and that hot iron ball burns the lips; having burned the lips, burns the tongue; having burned the tongue, burns the gums; having burned the gums, burns the throat; having burned the throat, burns the heart; having burned the heart, burns the intestines and stomach; having burned the intestines and stomach, passes out below, that is very painful. World-Honored One! To receive food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors, is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man with hot iron tongs prise open his mouth and then put into his mouth an iron ball blazing through and through, and that hot iron ball burn the lips; having burned the lips, burn the tongue; having burned the tongue, burn the gums; having burned the gums, burn the throat; having burned the throat, burn the heart; having burned the heart, burn the intestines and stomach; having burned the intestines and stomach, pass out below; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”
The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with an iron and copper bed blazing through and through, forces a person to sit and lie on it; or to receive from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with an iron and copper bed blazing through and through, forces a person to sit and lie on it, that is very painful. World-Honored One! To receive from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with an iron and copper bed blazing through and through, force a person to sit and lie on it; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”
The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a great iron and copper cauldron blazing through and through, lifts a person up and puts him head down into the cauldron; or to receive dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows [the missing-character glyph is kept in the Chinese] and doors tight and close, warmed by the stove fire: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a great iron and copper cauldron blazing through and through, lifts a person up and puts him head down into the cauldron, that is very painful. World-Honored One! To receive dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows and doors tight and close, warmed by the stove fire, is very happy, World-Honored One!”
The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a great iron and copper cauldron blazing through and through, lift a person up and put him head down into the cauldron; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows and doors tight and close, warmed by the stove fire, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”
When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home. Why is that? The World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard. Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Simile of the Woodpile, the fifth, ends [two thousand six hundred and forty-four characters]”.
「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡」〔T01 0421a14〕。這一卷五經，自第一善法經至第五木積喻經，是七法品之首卷；品題自標「中阿含七法品第一〔有十經〕〔初一日誦〕」〔T01 0421a08〕，十經之名列於攝頌「善法、晝度樹城、水、木積喻」〔T01 0421a10〕「善人往、世福日、車、漏盡七」〔T01 0421a11〕，本卷收其前五。五經皆世尊告諸比丘，前三經世尊自說，後二經與比丘問答；五經之名各不同，所說者一事：以七法成就者為聖弟子，而聖弟子所趣，唯在漏盡。第一經說七法之目；第二經以晝度樹七階說聖弟子自出家至漏盡；第三經以王城七事四食說七善法四增上心；第四經以七水喻人說自常臥至住岸梵志；第五經以七事之苦，警沙門之失道。前四經說成就之階，第五經說不成就之報；七法品以七為名，而其義在「正趣」二字。
一、七法與知人勝如（經一）
七法者，「知法、知義、知時、知節、知己、知眾、知人勝如」〔T01 0421a16〕。經文逐目三說：知者如何，不知者如何，善知者如何；六目皆三式，唯知人勝如一目獨長，不立不知、善知二式。知法者知十二部經，「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」〔T01 0421a18〕；知義者「知彼彼說義是彼義、是此義」〔T01 0421a26〕；知時者知「是時修下相，是時修高相，是時修捨相」〔T01 0421b03〕；知節者於飲食去住坐臥語默大小便「捐除睡眠，修行正智」〔T01 0421b10〕；知己者「自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」〔T01 0421b18〕；知眾者知剎利、梵志、居士、沙門四眾，「我於彼眾應如是去、如是住、如是坐、如是語、如是默」〔T01 0421b26〕。六目之中，前二知所學之法與義，次二知修之時與身之節，後二知己與知眾——法、義、時、節、己、眾，由外而內，由內而外，比丘之所當知者盡於此。
知人勝如則不然。經以「二種人」層層分之：「知有二種人，有信、有不信；若信者勝，不信者為不如也」〔T01 0421c06〕。信者再分數往見比丘與不數往見；數往見者再分禮敬與不禮敬；禮敬者再分問經與不問經；問經者再分一心聽與不一心聽；一心聽者再分聞持法與聞不持法；聞持法者再分聞法觀義與不觀義；觀義者再分「知法、知義、向法次法、隨順於法、如法行」〔T01 0421c22〕與否；如法行者再分「自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂」〔T01 0421c29〕與否。九層之分，每層取其勝者更分，不取其不如者；至第九層，「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」〔T01 0422a06〕，經以牛乳為譬：「因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，於彼中為極第一」〔T01 0422a07〕。乳酪酥精，不是五物並列，是一物層層提煉；人之勝如亦不是九種人並列，是一人層層上進——信而後往見，往見而後禮敬，禮敬而後問，問而後聽，聽而後持，持而後觀義，觀義而後如法行，如法行而後自他俱饒益。知人勝如之「知」，經文明辨其勝與不如；而層層取勝更分，所知者即是此一條上進之路。此目所以不立不知、善知二式，正因其所說已是階次之全。七法之末目，實是前六法之所趣。
二、晝度樹七階（經二）
三十三天晝度樹自「葉萎黃」〔T01 0422a21〕至「盡敷開」〔T01 0422b02〕七階，前六階之初，「三十三天悅樂歡喜」〔T01 0422a21〕，以其知所將至；至第七階盡敷開，則「於晝度樹下集會娛樂」〔T01 0422b06〕。聖弟子亦七階：「思念出家，是時聖弟子名為葉黃」〔T01 0422b07〕；「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是時聖弟子名為葉落」〔T01 0422b09〕；得初禪名葉還生，第二禪名生網，第三禪名生如鳥喙，第四禪名生如鉢；「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」〔T01 0422b24〕，名盡敷開。樹之七階，前二階是葉之去，後五階是花之來；聖弟子之七階，前二階是捨家，後五階是四禪與漏盡。葉不黃不落，花不生；不思念出家，不捨家，禪不得。四禪各以定句出之，初禪「離欲、離惡不善之法，有覺、有觀，離生喜樂」〔T01 0422b11〕，第二禪「覺觀已息，內靜、一心，無覺無觀，定生喜樂」〔T01 0422b14〕，第三禪「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空」〔T01 0422b17〕，第四禪「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨」〔T01 0422b21〕；此四句本卷三組，經二一組，經三四增上心與四食合喻各一組，字面小異。漏盡之後，三十三天「集在善法正殿，咨嗟稱歎」〔T01 0422b28〕，稱其「某尊弟子於某村邑剃除鬚髮」〔T01 0422b29〕乃至「知如真」〔T01 0422c04〕：天之歡喜在樹之盡敷開，天之咨嗟在弟子之漏盡；「是謂漏盡阿羅訶共集會也」〔T01 0422c04〕。經以天之所樂譬聖弟子之所成，而所成之事，天亦稱歎——七階之義，不在樹，在天之先知其所將至；聖弟子一思念出家，其後六階已可期。
三、不為外敵破（經三）
「如王邊城七事具足，四食豐饒，易不難得，是故王城不為外敵破，唯除內自壞」〔T01 0422c11〕。七事者樓櫓、池壍、通道、四種軍、軍器、守門大將、高墻；四食者水草樵木、稻穀麥、秥豆大小豆、酥油蜜乃至脯肉。「如是，若聖弟子亦得七善法，逮四增上心，易不難得。是故聖弟子不為魔王之所得便，亦不隨惡不善之法，不為染污所染，不復更受生也」〔T01 0423a11〕。七善法者信、慚、愧、精進、多聞、念、慧；四增上心者四禪。經先別說王城，次別說聖弟子，而後逐一合之：信為樓櫓，「深著如來，信根已立，終不隨外沙門、梵志，若天、魔、梵及餘世間」〔T01 0423a15〕；慚為池塹，「可慚知慚，惡不善法穢汙煩惱」〔T01 0423a18〕；愧為平道，「可愧知愧」〔T01 0423a20〕，所愧者同；精進為軍力；多聞為軍器，所聞者「初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」〔T01 0423a25〕；念為守門大將，「久所曾習，久所曾聞，恒憶不忘」〔T01 0423a29〕；慧為牆，「觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦」〔T01 0423b02〕。七善法每一法之結句皆「除惡不善，修諸善法也」〔T01 0423b23〕：七事皆為防，防者除惡修善。四禪為四食，逐一相配：初禪為水草樵木，第二禪為稻穀麥，第三禪為秥豆大小豆，第四禪為酥油蜜乃至脯肉；每一禪之結句皆「樂住無乏，安隱快樂，自致涅槃」〔T01 0423c26〕，前三見有「也」字，第四見無：四食皆為養，養者自致涅槃。七善法所以防外，四增上心所以養內；王城之喻，重在「唯除內自壞」一語——七事四食具足，外敵不能破，所可慮者唯內之自壞。聖弟子得七善法逮四增上心，魔不得便，所可慮者亦唯自隨惡不善之法。此經說七法之所以當成就：成就之，則外無能壞之者。
四、七水喻人（經四）
世尊先說「七水人」〔T01 0424a15〕，次說「七水喻人」〔T01 0424a24〕，而後諸比丘請：「世尊為法本，世尊為法主，法由世尊，唯願說之」〔T01 0424b05〕，世尊乃分別其義。常臥水中者，「為不善法之所覆蓋，染汙所染，受惡法報，造生死本」〔T01 0424b09〕；出已還沒者，既得「信善法，持戒、布施、多聞、智慧」〔T01 0424b13〕而後失之；出已而住者，得之而「堅固不失」〔T01 0424b21〕；住已而觀者，於善法中「知苦如真，知苦習、知苦滅、知苦滅道如真」〔T01 0424b27〕，三結盡，得須陀洹，「極受七有，天上、人間七往來已，便得苦際」〔T01 0424c01〕；觀已而渡者，三結盡而「婬、怒、癡薄，得一往來天上、人間」〔T01 0424c10〕；渡已至彼岸者，五下分結盡，「生於彼間，便般涅槃，得不退法，不還此世」〔T01 0424c21〕；至彼岸已住岸梵志者，「欲漏心解脫，有漏、無明漏心解脫」〔T01 0425a03〕。七人之別在三處：一在信善法之得與失，二在觀四諦之有無，三在結之盡幾。常臥者無信；出已還沒者有信而失；出已而住者有信不失，而未觀；住已而觀以下四人皆觀四諦，所別唯結盡之多少——三結、三結而薄三毒、五下分結、諸漏。第二經之七階以出家與四禪分之，此經之七人以信與四諦與結分之；同是七，所取不同。第二經之階，階階皆聖弟子；此經之人，前三人尚非聖弟子，自第四人始入聖——信善法而不觀四諦者，雖出水而住，猶在岸之此邊。每一人之結句皆「世間諦如有也」〔T01 0424b12〕：七種人世間實有，非設喻而已。
五、寧抱木積（經五）
世尊中路見「大木積，洞燃俱熾」〔T01 0425a18〕，下道而坐，七問諸比丘。抱木積與抱剎利女，「何者為樂」〔T01 0425a25〕？比丘答：抱木積「甚苦」〔T01 0425a27〕，抱女「甚樂」〔T01 0425a29〕。世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧抱木積洞燃俱熾，若坐、若臥，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中」〔T01 0425b01〕；犯戒不精進而「非梵行稱梵行，非沙門稱沙門」〔T01 0425b05〕者，「長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中」〔T01 0425b09〕。七輪同式：毛繩絞勒對受按摩，利刀截髀對受禮拜，鐵鍱纏身對受衣服，鐵丸入口對受食，鐵床對受床褥，鐵釜對受房舍。第一輪所對者是盛年嚴飾之女；第二輪以下所對者，皆沙門所受於「剎利、梵志、居士、工師」〔T01 0425b18〕之信施：按摩、禮拜、衣服、飲食、床褥、房舍，無一非信施。比丘所答「甚樂」者不誤，信施之樂是實樂；世尊所說「寧」者亦不誤，失沙門道而受信施，其報在地獄。苦樂之比，不在今生之一時，在「觀自義、觀彼義、觀兩義」〔T01 0425b10〕——自義者己之出家，彼義者施主之福，兩義者俱得。故每一輪皆以同一念結之：「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者」〔T01 0425b11〕。出家不虛，施主之福乃不虛；沙門失道，則自墮而並誤施主。前四經說成就七法者所得，此經說不成就者所失；說此法時，「六十比丘漏盡結解，六十比丘捨戒還家」〔T01 0427a03〕。經自記其故：「世尊教誡甚深、甚難，學道亦復甚深、甚難」〔T01 0427a04〕。一法而兩果，解結者解，還家者還；經不諱言後者，亦不言其報；讀者自此可得：寧還家而不「非沙門稱沙門」。
六、一卷的讀法
七法品以七為名，本卷五經各有其七：七法、七階、七事四食與七善法四增上心、七水人、七輪。讀此卷，不當於七之數上求其對應；五經之七，所數者各異。所當看者是每一經如何以七說一事：第一經以七法說比丘之所當知，而末目知人勝如自為一階次；第二經以七階說自出家至漏盡；第三經以七事四食說防與養；第四經以七人說信、四諦與結盡之次第；第五經以七輪說失道之報。四經說進，一經說退；而進退之間，所繫者同是一事——「正趣漏盡」。第五經置於卷末，六十比丘漏盡而六十比丘還家，是此卷之收束：七法之成就不易，而不成就者亦有其當行之路，寧退而不偽。讀者自第一經之七法入，至第五經之一念出，即得此卷之讀法。
承衍——四阿笈摩之名
本卷為此編之首卷。所據者東晉罽賓三藏瞿曇僧伽提婆所譯《中阿含經》六十卷，依底本之卷為單元，依底本之品為篇；七法品為第一篇，本卷為其首。論藏於此經無逐目之釋。所可承者唯論之自標：攝事分契經事說「事契經者，謂四阿笈摩。一者、雜阿笈摩，二者、中阿笈摩，三者、長阿笈摩，四者、增一阿笈摩」〔T30n1579 0772c09〕，於中阿笈摩但釋其名：「復以餘相處中而說，是故說名中阿笈摩」〔T30n1579 0772c25〕。論以『處中』立名，不以門目釋經；本卷五經之義唯經自說，疏不另立論之同詞。此編所收，自七法品始，以卷為次，其所攝之品隨出而增；每卷之義疏各承其卷，不預言其後。
“If a bhikṣu accomplishes seven dharmas, he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows.” The five discourses of this fascicle, from the first, the Discourse on Good Dharmas, to the fifth, the Discourse on the Simile of the Woodpile, are the first fascicle of the Chapter on Sevens. The chapter title marks itself as “Chapter on Sevens of the Madhyama Āgama, the First,” with the notes “ten discourses” and “first-day recitation,” and the names of its ten discourses are listed in the summary verse: “Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile / Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven.” This fascicle holds the first five. In all five the World-Honored One addresses the bhikṣus; in the first three he speaks alone, and in the last two he questions and the bhikṣus answer. The five discourses bear five names, but they speak of one thing: one who accomplishes seven dharmas is a noble disciple, and what the noble disciple is bound for is only the ending of outflows. The first discourse names the seven dharmas; the second, with the seven stages of the pārijāta tree, tells the noble disciple’s course from leaving home to the ending of outflows; the third, with the seven requisites and four provisions of a royal city, tells the seven good dharmas and the four higher states of mind; the fourth, with the seven persons likened to water, tells the course from one who always lies submerged to the brāhmaṇa standing on the bank; the fifth, with seven torments, warns the ascetic who loses the ascetic’s way. The first four tell the stages of accomplishment; the fifth tells the fruit of failing to accomplish. The Chapter on Sevens takes its name from seven, but its meaning lies in the two words “rightly bound.”
I. The Seven Dharmas and Knowing the Superior and Inferior among Persons (Discourse 1)
The seven dharmas are “knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing oneself, knowing the assembly, and knowing the superior and inferior among persons.” The discourse treats each item three ways: what it is to know, what it is not to know, what it is to know well; six items have all three forms, and only knowing the superior and inferior among persons runs long on its own, without the forms of not knowing and knowing well. Knowing the Dharma is knowing the twelve divisions of the teaching, “the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning”; knowing the meaning is “knowing of each saying that its meaning is this meaning or that meaning”; knowing the time is knowing “when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity”; knowing moderation is, in drinking and eating, going and staying, sitting and lying, speaking and keeping silent, and relieving oneself, “to dispel sleep and cultivate right knowledge”; knowing oneself is “to know of oneself: I have this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment”; knowing the assembly is knowing the four assemblies of kṣatriyas, brāhmaṇas, householders, and ascetics, “in that assembly I should go thus, stay thus, sit thus, speak thus, keep silent thus.” Of the six items, the first two know the Dharma and the meaning that are learned; the next two know the time of cultivation and the moderation of the body; the last two know oneself and the assembly. Dharma, meaning, time, moderation, self, assembly: from outside inward and from inside outward, what a bhikṣu ought to know is exhausted here.
Knowing the superior and inferior among persons is not so. The discourse divides by “two kinds of persons,” layer upon layer: “knowing that there are two kinds of persons, those with faith and those without; one with faith is superior, one without faith is inferior.” Those with faith divide again into those who often go to see the bhikṣus and those who do not; those who often go divide into those who pay respect and those who do not; those who pay respect divide into those who ask about the discourses and those who do not; those who ask divide into those who listen single-mindedly and those who do not; those who listen single-mindedly divide into those who retain what they hear and those who do not; those who retain divide into those who contemplate the meaning of what they hear and those who do not; those who contemplate the meaning divide into those who “know the Dharma, know the meaning, go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma” and those who do not; those who practice according to the Dharma divide into those who “benefit themselves and benefit others, benefit the many, pity the world, and seek the good and benefit of gods and humans, seeking peace and happiness” and those who do not. Nine layers of division, and at every layer the superior is taken and divided again, never the inferior; at the ninth layer, “this person among those persons is the very first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful,” and the discourse gives the simile of the cow’s milk: “from the cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ripened butter, from ripened butter comes the essence of butter, and the essence of butter is the very first among them.” Milk, curd, butter, and the essence of butter are not five things set side by side; they are one thing refined layer by layer. So too, the superior and inferior among persons are not nine kinds of persons set side by side; they are one person ascending layer by layer: with faith one goes to see; having gone to see, one pays respect; having paid respect, one asks; having asked, one listens; having listened, one retains; having retained, one contemplates the meaning; having contemplated the meaning, one practices according to the Dharma; practicing according to the Dharma, one benefits oneself and others alike. The “knowing” in knowing the superior and inferior among persons does tell the superior from the inferior, as the discourse plainly does; and since at every layer the superior is taken and divided again, what is known is this one road of ascent. This item has no forms of not knowing and knowing well precisely because what it says is already the whole of the stages. The last of the seven dharmas is in fact what the first six are bound for.
II. The Seven Stages of the Pārijāta Tree (Discourse 2)
The pārijāta tree of the gods of the Thirty-Three passes through seven stages, from “the leaves turning yellow” to “fully in bloom”; at the start of each of the first six stages “the gods of the Thirty-Three are glad and rejoice,” because they know what is about to come, and at the seventh, when it is fully in bloom, they “gather and amuse themselves beneath the pārijāta tree.” The noble disciple too has seven stages: “when he thinks of leaving home, the noble disciple is then called ‘leaves yellowing’”; “when he shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way, the noble disciple is then called ‘leaves fallen’”; attaining the first dhyāna he is called “leaves growing again,” the second dhyāna “the web forming,” the third dhyāna “like a bird’s beak,” the fourth dhyāna “like a bowl”; and when “his outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization,” he is called “fully in bloom.” Of the tree’s seven stages, the first two are the leaves going and the last five the flower coming; of the noble disciple’s seven stages, the first two are leaving home and the last five are the four dhyānas and the ending of outflows. If the leaves do not yellow and fall, the flower does not come; if one does not think of leaving home and does not leave home, the dhyānas are not attained. The four dhyānas are each given in their fixed formula: the first dhyāna, “secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion”; the second, “initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration”; the third, “secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness”; the fourth, “happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity.” These four formulas appear in three sets in this fascicle: one in the second discourse, and in the third discourse one for the four higher states of mind and one in the matching with the four provisions, with small differences of wording. After the ending of outflows, the gods of the Thirty-Three “gather in the Hall of Good Dharma and praise in acclamation,” saying that “such a venerable disciple of such a village has shaved off hair and beard” up to “knows it as it really is.” The gods’ joy is at the tree in full bloom; the gods’ acclamation is at the disciple’s ending of outflows; “this is called the gathering of the arhats whose outflows are ended.” The discourse likens what the noble disciple accomplishes to what the gods delight in, and what is accomplished the gods themselves praise. The meaning of the seven stages lies not in the tree but in the gods’ foreknowledge of what is about to come: once the noble disciple thinks of leaving home, the six stages that follow can be expected.
III. Not Broken by an Outside Enemy (Discourse 3)
“As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get, is therefore not broken by an outside enemy, except only by its own ruin from within.” The seven requisites are the watchtowers, the moat, the roads around, the four kinds of troops, the weapons, the great general at the gate, and the high wall; the four provisions are water, grass, and firewood; rice and grain and stored barley; many beans and beans large and small; and butter, oil, honey, up to dried meat. “So too, if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty, then the noble disciple is not taken advantage of by King Māra, does not follow evil and unwholesome dharmas, is not stained by defilement, and does not take birth again.” The seven good dharmas are faith, shame, scruple, effort, learning, mindfulness, and wisdom; the four higher states of mind are the four dhyānas. The discourse first tells the royal city separately, then the noble disciple separately, and then matches them one by one: faith is the watchtower, “deeply attached to the Tathāgata, the faculty of faith established, never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world”; shame is the moat, “able to feel shame, knowing shame, at evil and unwholesome dharmas, defilements, and afflictions”; scruple is the level road, “able to feel scruple, knowing scruple,” at the same; effort is the troops; learning is the weapons, and what is learned is “good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life”; mindfulness is the great general at the gate, “what was long practiced and long heard, constantly remembered and not forgotten”; wisdom is the wall, “contemplating the dharma of rise and decline, gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end.” Each of the seven good dharmas closes with “removing evil and unwholesome dharmas and cultivating good dharmas”: the seven requisites are all for defense, and defense is removing evil and cultivating good. The four dhyānas are the four provisions, matched one by one: the first dhyāna is the water, grass, and firewood; the second the rice and grain and stored barley; the third the many beans and beans large and small; the fourth the butter, oil, and honey, up to dried meat. Each dhyāna closes with “dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa”, the first three occurrences with a closing final particle and the fourth without: the four provisions are all for nourishment, and nourishment is bringing oneself to nirvāṇa. The seven good dharmas defend against what is outside; the four higher states of mind nourish what is within. The simile of the royal city turns on the one phrase “except only by its own ruin from within”: with the seven requisites and four provisions complete, no outside enemy can break it, and the only thing to fear is its own ruin from within. When the noble disciple obtains the seven good dharmas and reaches the four higher states of mind, Māra gains no advantage, and the only thing to fear is his own following of evil and unwholesome dharmas. This discourse tells why the seven dharmas should be accomplished: when they are accomplished, nothing outside can ruin him.
IV. The Seven Persons Likened to Water (Discourse 4)
The World-Honored One first speaks of “seven persons in water,” then of “seven persons likened to water,” and then the bhikṣus request: “The World-Honored One is the root of the Dharma, the World-Honored One is the master of the Dharma, the Dharma comes from the World-Honored One; may he please speak it.” Then the World-Honored One distinguishes its meaning. One who always lies submerged in water is “covered over by unwholesome dharmas, stained by defilement, receiving the fruit of evil dharmas, making the root of birth and death”; one who comes out and sinks again has gained “faith in good dharmas, keeping the precepts, giving, learning, and wisdom” and afterward loses them; one who comes out and stays has gained them and holds them “firm and does not lose them”; one who stays and then looks, within the good dharmas, “knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are,” the three bonds are ended, he attains stream-entry, “receiving at most seven existences; after seven comings and goings among gods and humans, he reaches the end of suffering”; one who looks and then crosses has ended the three bonds and “lust, anger, and delusion are thinned, and he attains one more coming among gods and humans”; one who crosses and reaches the far bank has ended the five lower bonds, “is born in that other place and there attains final nirvāṇa, gaining the dharma of no falling back, not returning to this world”; one who reaches the far bank and is the brāhmaṇa standing on the bank has “the mind liberated from the outflow of desire, the mind liberated from the outflow of existence and the outflow of ignorance.” The seven persons differ in three places: in gaining or losing faith in good dharmas, in whether or not they look at the four truths, and in how many bonds are ended. The one always submerged has no faith; the one who comes out and sinks again has faith and loses it; the one who comes out and stays has faith and does not lose it, but has not yet looked; from the one who stays and looks onward, all four look at the four truths, and they differ only in how many bonds are ended—the three bonds, the three bonds with the three poisons thinned, the five lower bonds, all the outflows. The seven stages of the second discourse are divided by leaving home and the four dhyānas; the seven persons of this discourse are divided by faith, the four truths, and the bonds. Both are seven, but what is taken is not the same. In the second discourse every stage is a noble disciple; in this discourse the first three persons are not yet noble disciples, and only from the fourth does one enter the noble. One who has faith in good dharmas but does not look at the four truths, though he has come out of the water and stays, is still on this side of the bank. Each person closes with “in the truth of the world it is so”: the seven kinds of persons really exist in the world; this is not merely a simile set up.
V. Rather Embrace the Woodpile (Discourse 5)
On the road the World-Honored One sees “a great woodpile, blazing through and through,” leaves the road, sits down, and asks the bhikṣus seven questions. To embrace the woodpile or to embrace a kṣatriya girl—“which is happier?” The bhikṣus answer: to embrace the woodpile is “very painful,” to embrace the girl is “very happy.” The World-Honored One says: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather embrace a woodpile blazing through and through, sitting or lying on it; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell.” But one who breaks the precepts and is not diligent, who “not living the holy life claims the holy life, not being an ascetic claims to be an ascetic,” for “a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell.” The seven rounds share one form: a hair rope twisted tight against receiving massage, a sharp knife cutting the thigh against receiving homage, a sheet of iron wrapped around the body against receiving robes, an iron ball in the mouth against receiving food, an iron bed against receiving bedding, an iron cauldron against receiving a dwelling. What the first round sets against is a girl in the prime of life and adorned; what the second round onward set against are all what an ascetic receives as gifts of faith from “kṣatriyas, brāhmaṇas, householders, and craftsmen”: massage, homage, robes, food, bedding, dwellings—not one is other than a gift of faith. The bhikṣus are not wrong to answer “very happy”: the happiness of gifts of faith is real happiness. The World-Honored One is not wrong to say “rather”: to lose the ascetic’s way and receive gifts of faith has its fruit in hell. The comparison of pain and happiness lies not in one moment of this life but in “contemplating one’s own good, contemplating the other’s good, contemplating the good of both”: one’s own good is one’s leaving home, the other’s good is the donor’s merit, the good of both is both obtained. So every round closes with the same thought: “My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.” When leaving home is not in vain, the donor’s merit is not in vain; when an ascetic loses the way, he falls himself and misleads the donor besides. The first four discourses tell what one who accomplishes the seven dharmas gains; this discourse tells what one who fails loses. When this teaching was spoken, “sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home.” The discourse records the reason itself: “the World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard.” One teaching and two fruits: those who loosened the bonds loosened them, and those who returned home returned. The discourse does not conceal the latter, nor does it speak of their fruit; what a reader may take from it is this: rather return home than “not being an ascetic claim to be an ascetic.”
VI. How to Read the Fascicle
The Chapter on Sevens takes its name from seven, and each of the five discourses of this fascicle has its own seven: seven dharmas; seven stages; seven requisites and four provisions with seven good dharmas and four higher states of mind; seven persons in water; seven rounds. In reading this fascicle one should not seek correspondences in the number seven; what the five discourses count by seven is different in each. What should be looked at is how each discourse uses seven to tell one thing: the first, with seven dharmas, tells what a bhikṣu ought to know, and its last item, knowing the superior and inferior among persons, is a sequence of stages in itself; the second, with seven stages, tells the course from leaving home to the ending of outflows; the third, with seven requisites and four provisions, tells defense and nourishment; the fourth, with seven persons, tells the order of faith, the four truths, and the ending of bonds; the fifth, with seven rounds, tells the fruit of losing the way. Four discourses tell advance and one tells retreat; and between advance and retreat what is at stake is the same one thing, being “rightly bound for the ending of outflows.” The fifth discourse set at the end of the fascicle, with sixty bhikṣus ending their outflows and sixty returning home, is the fascicle’s close: accomplishing the seven dharmas is not easy, and those who do not accomplish them also have a road they ought to take—rather retreat than be false. A reader who enters by the seven dharmas of the first discourse and comes out by the one thought of the fifth has the way to read this fascicle.
Carrying Forward — The Names of the Four Āgamas
This fascicle is the first fascicle of this edition. The base text is the Madhyama Āgama in sixty fascicles translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, under the Eastern Jin; the edition follows the base text’s fascicles as units and its chapters as sections; the Chapter on Sevens is the first section, and this fascicle is its first. The treatise collection has no item-by-item gloss of this scripture. What can be carried forward is only the treatise’s own heading: the Compendium of Topics, in its section on the discourses, says, “The discourses as a topic are the four Āgamas: first the Saṃyukta Āgama, second the Madhyama Āgama, third the Dīrgha Āgama, fourth the Ekottarika Āgama,” and of the Madhyama Āgama it explains only the name: “Again, it speaks by way of the remaining characteristics placed in the middle; therefore it is called the Madhyama Āgama.” The treatise names it by ‘placed in the middle’ and does not explain the scripture by topics; the meaning of this fascicle’s five discourses is only what the discourses themselves say, and the commentary sets up no matching term from the treatise. What this edition holds begins with the Chapter on Sevens and proceeds fascicle by fascicle, the chapters it covers growing as they appear; each fascicle’s commentary carries forward its own fascicle and does not speak ahead of what follows.
考據Apparatus
全段定位 本單元即《中阿含經》卷第一全卷：自卷首「中阿含經卷第一」〔T01 0421a03〕至卷末「中阿含經卷第一〔八千一百九字〕〔初一日誦〕」〔T01 0427a08〕，收經五部（底本經題「（一）」至「（五）」）。本卷屬七法品，為七法品首卷；品題自標「中阿含七法品第一〔有十經〕〔初一日誦〕」〔T01 0421a08〕，本卷收其前五經。五經皆世尊所說：經一至經三，世尊告諸比丘，比丘無語；經四，世尊先說七水人、七水喻人，諸比丘請說其義，世尊為之分別；經五，世尊與諸比丘七度問答。本卷無偈；品題之後有攝頌一首二行。論藏無逐目釋。
一、科判定位
卷第一之位——底本卷首：
- 「中阿含經卷第一」〔T01 0421a03〕
- 「東晉孝武及安帝世隆安元年十一月至二年六月了於東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受」〔T01 0421a05〕（譯署三行，此為長式；宋、元、明三本無「孝武及安帝世隆安元年十一月至二年六月了於東亭寺」與「道祖筆受」，見目九第001、002條）
- 「中阿含七法品第一〔有十經〕〔初一日誦〕」〔T01 0421a08〕
- 「〔有五品半合有六十四經〕」〔T01 0421a09〕
本卷為全經之首卷，屬七法品，為七法品首卷。品題自標「〔有十經〕」〔T01 0421a08〕，本卷收前五經，自經一善法經至經五木積喻經。品題之下夾注「〔有五品半合有六十四經〕」〔T01 0421a09〕，照錄（三本此十字夾注之位置不同，見目九）。卷末尾題「中阿含經卷第一〔八千一百九字〕〔初一日誦〕」〔T01 0427a08〕。
攝頌——品題之後、經一之前，攝頌一首二行：「善法、晝度樹城、水、木積喻」〔T01 0421a10〕，「善人往、世福日、車、漏盡七」〔T01 0421a11〕。列本品十經之名，前一行當本卷五經之題；底本「晝度樹城」連書，照錄。不計經序。
住處（皆底本逐字）
- 舍衛國勝林給孤獨園——四經（經一至經四）：經一「佛遊舍衛國，在勝林給孤獨園」〔T01 0421a13〕；經二〔T01 0422a19〕、經三〔T01 0422c10〕、經四〔T01 0424a14〕同文。
- 拘薩羅人間——一經（經五）：「佛遊拘薩羅，在人間，與大比丘眾翼從而行」〔T01 0425a16〕。
- 經首套語皆作「我聞如是」，凡五見，如經一「我聞如是：一時，佛遊舍衛國」〔T01 0421a13〕。
五經之型與所說
| 經 | 經題（逐字） | 錨 | 型 | 所說（逐字） |
|---|---|---|---|---|
| 1 | 「（一）中阿含七法品善法經第一」 | 〔T01 0421a12〕 | 世尊告諸比丘·自問自答 | 「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡」〔T01 0421a14〕；「謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」〔T01 0421a16〕；「此人於彼人中為極第一」〔T01 0422a06〕 |
| 2 | 「（二）中阿含七法品晝度樹經第二〔初一日誦〕」 | 〔T01 0422a18〕 | 世尊告諸比丘·譬與合 | 「若三十三天晝度樹葉萎黃」〔T01 0422a20〕；「如是義，聖弟子亦復爾，思念出家」〔T01 0422b06〕；「是謂漏盡阿羅訶共集會也」〔T01 0422c04〕 |
| 3 | 「（三）中阿含七法品城喻經第三〔初一日誦〕」 | 〔T01 0422c09〕 | 世尊告諸比丘·譬與合·逐項合喻 | 「如王邊城七事具足，四食豐饒，易不難得，是故王城不為外敵破，唯除內自壞」〔T01 0422c11〕；「如是，若聖弟子亦得七善法，逮四增上心，易不難得」〔T01 0423a11〕；「不為魔王之所得便」〔T01 0423a12〕 |
| 4 | 「（四）中阿含七法品水喻經第四〔初一日誦〕」 | 〔T01 0424a13〕 | 世尊告諸比丘·比丘請說·世尊分別 | 「我當為汝說七水人」〔T01 0424a15〕；「我當復為汝說七水喻人」〔T01 0424a24〕；「此七水喻人，我略說也」〔T01 0424b03〕；「我當為汝分別其義」〔T01 0424b08〕 |
| 5 | 「（五）中阿含七法品木積喻經第五〔初一日誦〕」 | 〔T01 0425a15〕 | 世尊問·比丘答·世尊告（七輪） | 「世尊則於中路，忽見一處有大木積，洞燃俱熾」〔T01 0425a17〕；「我為汝說，不令汝等學沙門失沙門道」〔T01 0425b01〕；「說此法時，六十比丘漏盡結解，六十比丘捨戒還家」〔T01 0427a03〕 |
說者
- 五經皆世尊主說。說者之型分二組：
- 告諸比丘型（經一至經三）：皆作「世尊告諸比丘」，如經一〔T01 0421a14〕、經二〔T01 0422a20〕、經三〔T01 0422c11〕；三經中比丘無直接語。
- 問答型（經四、經五）：經四作「世尊告諸比丘」〔T01 0424a15〕，中有諸比丘白世尊請說其義：「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義」〔T01 0424b05〕；經五「世尊坐已，告諸比丘」〔T01 0425a20〕，諸比丘答「見也。世尊！」〔T01 0425a21〕，其後七輪問答。
- 經一：世尊自問「云何比丘為知法耶？」〔T01 0421a17〕起，七目逐一自問自答；「云何比丘」凡七見。
- 經二：三十三天之稱歎在世尊語內，底本作內層引號：「某尊弟子於某村邑剃除鬚髮」〔T01 0422b29〕起，至「不更受有，知如真」〔T01 0422c04〕止。
- 經四：「時，諸比丘受教而聽」凡三見：〔T01 0424a16〕〔T01 0424a25〕〔T01 0424b08〕。說七水人、說七水喻人、分別其義，各一次。
- 經五：七輪，每輪三段——世尊問（「世尊復告諸比丘曰」起，凡七見）、諸比丘白（「時，諸比丘白曰」起，凡七見）、世尊告（「世尊告曰」起，凡七見）。第一輪之問作「於汝意云何？」〔T01 0425a22〕，第二至第七輪作「於意云何？」，如〔T01 0425b15〕。比丘每輪之答皆作「甚苦」「甚樂」對舉，凡各七見。每輪世尊告語之末，皆有「當作是念」之自念語與「當作是學」，各七見；第三輪之自念語，底本無內層引號：「當作是念：我出家學」〔T01 0425c25〕，餘六輪皆作「當作是念：『我出家學」，如〔T01 0425b11〕。
經五七輪
| 輪 | 苦事（逐字） | 錨 | 樂事（逐字） | 錨 |
|---|---|---|---|---|
| 1 | 「謂大木積洞燃俱熾，若抱、若坐、若臥」 | 〔T01 0425a22〕 | 「謂剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明淨衣，華鬘、瓔珞嚴飾其身，若抱、若坐、若臥」 | 〔T01 0425a23〕 |
| 2 | 「若有力士以緊索毛繩絞勒其𨄔斷皮」 | 〔T01 0425b15〕 | 「若從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足」 | 〔T01 0425b18〕 |
| 3 | 「若有力士以瑩磨利刀截斷其髀」 | 〔T01 0425c11〕 | 「若從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎」 | 〔T01 0425c12〕 |
| 4 | 「若有力士以鐵銅鍱洞燃俱熾，纏絡其身」 | 〔T01 0426a01〕 | 「若從剎利、梵志、居士、工師受信施衣服」 | 〔T01 0426a02〕 |
| 5 | 「若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中」 | 〔T01 0426a20〕 | 「若從剎利、梵志、居士、工師受信施食無量眾味」 | 〔T01 0426a24〕 |
| 6 | 「若有力士以鐵銅床洞燃俱熾，強逼使人坐臥其上」 | 〔T01 0426b20〕 | 「若從剎利、梵志、居士、工師受其信施床㯓臥具」 | 〔T01 0426b21〕 |
| 7 | 「若有力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中」 | 〔T01 0426c11〕 | 「若從剎利、梵志、居士、工師受信施房舍，泥治堊灑，戶牢密，爐火熅暖」 | 〔T01 0426c12〕 |
經末附敘（屬經五）——「說此法時，六十比丘漏盡結解，六十比丘捨戒還家。所以者何？世尊教誡甚深、甚難，學道亦復甚深、甚難」〔T01 0427a03〕。此句在第七輪「當作是學」之後、結語之前，照錄。
略文——本卷無略說經，經文無乃至、廣說、亦如是、亦爾之略。經內「如上所說」二見，皆本經自指：經一「此二人如上所說，如上分別，如上施設」〔T01 0422a12〕；經四「此七水喻人，我略說也。如上所說，如上施設」〔T01 0424b03〕。
偈——本卷無偈。「偈」字三見，皆「偈咃」，為經一知法段所列名目之一（〔T01 0421a18〕〔T01 0421a21〕〔T01 0421a24〕），非偈頌。攝頌一首，見上。
結語——五經皆作「佛說如是。彼諸比丘聞佛所說，歡喜奉行」：經一〔T01 0422a15〕、經二〔T01 0422c06〕、經三〔T01 0424a10〕、經四〔T01 0425a12〕、經五〔T01 0427a05〕。
經末自標字數（經外·照錄不校）
| 經 | 底本經末行（逐字） | 錨 |
|---|---|---|
| 1 | 「善法經第一竟〔一千四百二十三字〕」 | 〔T01 0422a17〕 |
| 2 | 「晝度樹經第二竟〔七百五十二字〕」 | 〔T01 0422c08〕 |
| 3 | 「城喻經第三竟〔一千九百二字〕」 | 〔T01 0424a12〕 |
| 4 | 「水喻經第四竟〔千三百八十八字〕」 | 〔T01 0425a14〕 |
| 5 | 「木積喻經第五竟〔二千六百四十四字〕」 | 〔T01 0427a07〕 |
論藏無逐目釋。
二、異譯對勘
本卷五經，大正注所指別本之號（No. 27、No. 28、No. 29 及 No. 125 所標之序），照錄於目十②；大正注中 cf. 五條，皆 [No. …] 別本對照，五經各一條。不自建對照，不讀別本，不引巴利原文。
三、經論宗依
論藏無逐目釋。
本卷之所依，即經自身。論藏於契經事總標四阿笈摩之名，中阿笈摩居其一：
- 「事契經者，謂四阿笈摩。」〔T30n1579 0772c09〕
- 「中阿笈摩，三者、長阿笈摩，四者、增一阿笈摩。」〔T30n1579 0772c10〕
- 「復以餘相處中而說，是故說名中阿笈摩。」〔T30n1579 0772c25〕
論唯自標其名，並以處中而說釋名，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。論藏無逐目釋。
五、諸家異釋
本卷無古德異釋。本經無逐文古疏，無可分欄。
六、術語（首見名相·釋義唯取本帙逐字）
本卷為全經首卷，所出名相皆首見。釋義唯取本卷經文自釋之句逐字；無自釋者只列名相與首見之錨，不另作釋。
| 名相 | 本卷首見（逐字） | 錨 | 本卷自釋 |
|---|---|---|---|
| 七法 | 「中阿含七法品第一」 | 〔T01 0421a08〕 | 「云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」〔T01 0421a15〕 |
| 晝度樹 | 「善法、晝度樹城、水、木積喻」 | 〔T01 0421a10〕 | 無自釋；樹之七階見目七 |
| 木積 | 「善法、晝度樹城、水、木積喻」 | 〔T01 0421a10〕 | 無自釋；經五「忽見一處有大木積，洞燃俱熾」〔T01 0425a17〕 |
| 漏盡 | 「善人往、世福日、車、漏盡七」 | 〔T01 0421a11〕 | 無逐字自釋；經二「諸漏已盡，心解脫、慧解脫」〔T01 0422b24〕 |
| 勝林給孤獨園 | 「佛遊舍衛國，在勝林給孤獨園」 | 〔T01 0421a13〕 | 無自釋 |
| 賢聖 | 「便於賢聖得歡喜樂，正趣漏盡」 | 〔T01 0421a15〕 | 無自釋 |
| 知法 | 「謂比丘知法、知義」 | 〔T01 0421a16〕 | 「謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」〔T01 0421a17〕 |
| 正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法 | 「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法」 | 〔T01 0421a18〕 | 無自釋；底本列十一名，其下接「及說是義」〔T01 0421a19〕（不知、善知二式作「及說義」〔T01 0421a22〕〔T01 0421a25〕） |
| 知義 | 「謂比丘知法、知義」 | 〔T01 0421a16〕 | 「謂比丘知彼彼說義是彼義、是此義」〔T01 0421a26〕 |
| 知時 | 「知時、知節」 | 〔T01 0421a16〕 | 「謂比丘知是時修下相，是時修高相，是時修捨相」〔T01 0421b02〕 |
| 下相、高相、捨相 | 「是時修下相，是時修高相，是時修捨相」 | 〔T01 0421b03〕 | 無自釋 |
| 知節 | 「知時、知節」 | 〔T01 0421a16〕 | 「謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智」〔T01 0421b09〕 |
| 修行正智 | 「捐除睡眠，修行正智」 | 〔T01 0421b10〕 | 無自釋 |
| 知己 | 「知己、知眾、知人勝如」 | 〔T01 0421a16〕 | 「謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」〔T01 0421b18〕 |
| 阿含 | 「信、戒、聞、施、慧、辯、阿含及所得」 | 〔T01 0421b18〕 | 無自釋 |
| 知眾 | 「知己、知眾、知人勝如」 | 〔T01 0421a16〕 | 「謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默」〔T01 0421b24〕 |
| 剎利眾、梵志眾、居士眾、沙門眾 | 「知此剎利眾、此梵志眾、此居士眾、此沙門眾」 | 〔T01 0421b25〕 | 無自釋 |
| 知人勝如 | 「知己、知眾、知人勝如」 | 〔T01 0421a16〕 | 「謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也」〔T01 0421c06〕；以下二種人凡九層，見目七 |
| 向法次法 | 「向法次法、隨順於法、如法行之」 | 〔T01 0421c22〕 | 無自釋 |
| 自饒益、饒益他 | 「自饒益，亦饒益他，饒益多人，愍傷世間」 | 〔T01 0421c29〕 | 「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」〔T01 0422a06〕 |
| 酥精 | 「因熟酥有酥精」 | 〔T01 0422a09〕 | 「酥精者，於彼中為極第一」〔T01 0422a09〕 |
| 三十三天 | 「若三十三天晝度樹葉萎黃」 | 〔T01 0422a20〕 | 無自釋 |
| 由延 | 「周百由延」 | 〔T01 0422b04〕 | 無自釋 |
| 五欲功德 | 「以天五欲功德具足而自娛樂」 | 〔T01 0422b04〕 | 無自釋 |
| 聖弟子 | 「如是義，聖弟子亦復爾」 | 〔T01 0422b06〕 | 無自釋 |
| 至信、捨家、無家、學道 | 「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道」 | 〔T01 0422b09〕 | 無自釋 |
| 初禪 | 「離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊」 | 〔T01 0422b11〕 | 經文以此句說初禪；經三作「逮初禪成就遊」〔T01 0423b06〕 |
| 第二禪 | 「覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊」 | 〔T01 0422b14〕 | 經文以此句說第二禪 |
| 第三禪 | 「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊」 | 〔T01 0422b17〕 | 經文以此句說第三禪 |
| 第四禪 | 「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊」 | 〔T01 0422b21〕 | 經文以此句說第四禪 |
| 心解脫、慧解脫 | 「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」 | 〔T01 0422b24〕 | 無自釋 |
| 生已盡、梵行已立 | 「生已盡，梵行已立，所作已辦，不更受有，知如真」 | 〔T01 0422b25〕 | 無自釋 |
| 阿羅訶 | 「彼為漏盡阿羅訶比丘」 | 〔T01 0422b28〕 | 無自釋；本卷作「阿羅訶」，凡二見（〔T01 0422b28〕〔T01 0422c04〕） |
| 善法正殿 | 「三十三天集在善法正殿，咨嗟稱歎」 | 〔T01 0422b28〕 | 無自釋 |
| 邊城、七事、四食 | 「如王邊城七事具足，四食豐饒，易不難得」 | 〔T01 0422c11〕 | 七事「謂王邊城造立樓櫓，築地使堅，不可毀壞」〔T01 0422c14〕起；四食「謂王邊城水草樵木，資有豫備」〔T01 0422c29〕起；逐項見目七 |
| 樓櫓 | 「謂王邊城造立樓櫓，築地使堅，不可毀壞」 | 〔T01 0422c14〕 | 無自釋 |
| 池壍 | 「掘鑿池壍，極使深廣」 | 〔T01 0422c16〕 | 無自釋；合喻處作「池塹」〔T01 0423b24〕 |
| 四種軍力 | 「集四種軍力，象軍、馬軍、車軍、步軍」 | 〔T01 0422c20〕 | 「象軍、馬軍、車軍、步軍」〔T01 0422c20〕 |
| 守門大將 | 「立守門大將，明略智辯，勇毅奇謀」 | 〔T01 0422c24〕 | 「善則聽入，不善則禁」〔T01 0422c25〕 |
| 七善法 | 「若聖弟子亦得七善法，逮四增上心，易不難得」 | 〔T01 0423a11〕 | 七法逐項自釋，見下七列 |
| 堅固信（第一善法） | 「謂聖弟子得堅固信，深著如來，信根已立」 | 〔T01 0423a14〕 | 「終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法」〔T01 0423a15〕 |
| 慚（第二善法） | 「聖弟子常行慚耻，可慚知慚」 | 〔T01 0423a17〕 | 「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法」〔T01 0423a18〕 |
| 愧（第三善法） | 「聖弟子常行羞愧，可愧知愧」 | 〔T01 0423a19〕 | 「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法」〔T01 0423a20〕 |
| 精進（第四善法） | 「聖弟子常行精進，斷惡不善，修諸善法」 | 〔T01 0423a22〕 | 「恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法」〔T01 0423a23〕 |
| 多聞（第五善法） | 「聖弟子廣學多聞，守持不忘，積聚博聞」 | 〔T01 0423a24〕 | 「所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」〔T01 0423a25〕 |
| 念（第六善法） | 「聖弟子常行於念，成就正念」 | 〔T01 0423a29〕 | 「久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法」〔T01 0423a29〕 |
| 智慧（第七善法） | 「聖弟子修行智慧，觀興衰法」 | 〔T01 0423b02〕 | 「得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也」〔T01 0423b02〕 |
| 四增上心 | 「逮四增上心，易不難得」 | 〔T01 0423a11〕 | 「謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心」〔T01 0423b05〕；第二至第四增上心以第二至第四禪說之 |
| 魔王 | 「不為魔王之所得便」 | 〔T01 0423a12〕 | 無自釋 |
| 自致涅槃 | 「樂住無乏，安隱快樂，自致涅槃也」 | 〔T01 0423c26〕 | 無自釋 |
| 七水人 | 「我當為汝說七水人」 | 〔T01 0424a15〕 | 「或有一人常臥水中」〔T01 0424a17〕起七種；逐項見目七 |
| 住岸人 | 「謂住岸人」 | 〔T01 0424a23〕 | 無自釋 |
| 七水喻人 | 「我當復為汝說七水喻人」 | 〔T01 0424a24〕 | 七段義釋，見下列 |
| 住岸梵志 | 「謂住岸梵志」 | 〔T01 0424b03〕 | 「欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫」〔T01 0425a03〕 |
| 常臥 | 「或有一人常臥水中」 | 〔T01 0424a17〕 | 「謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥」〔T01 0424b09〕 |
| 出已還沒 | 「或復有人出已還沒」 | 〔T01 0424a26〕 | 「彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒」〔T01 0424b14〕 |
| 出已而住 | 「或復有人出已而住」 | 〔T01 0424a26〕 | 「彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住」〔T01 0424b20〕 |
| 世間諦如有 | 「世間諦如有也」 | 〔T01 0424b12〕 | 無自釋；七段各一見 |
| 三結 | 「三結便盡，謂身見、戒取、疑」 | 〔T01 0424b28〕 | 「謂身見、戒取、疑」〔T01 0424b28〕 |
| 須陀洹 | 「三結已盡，得須陀洹，不墮惡法，定趣正覺」 | 〔T01 0424b29〕 | 「極受七有，天上、人間七往來已，便得苦際」〔T01 0424c01〕 |
| 一往來 | 「三結已盡，婬、怒、癡薄，得一往來天上、人間」 | 〔T01 0424c10〕 | 「一往來已，便得苦際」〔T01 0424c11〕 |
| 五下分結 | 「五下分結盡，謂貪欲、瞋恚、身見、戒取、疑」 | 〔T01 0424c20〕 | 「謂貪欲、瞋恚、身見、戒取、疑」〔T01 0424c20〕；其果「生於彼間，便般涅槃，得不退法，不還此世」〔T01 0424c21〕 |
| 欲漏、有漏、無明漏 | 「欲漏心解脫，有漏、無明漏心解脫」 | 〔T01 0425a03〕 | 無自釋 |
| 知苦如真 | 「住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真」 | 〔T01 0424b26〕 | 無自釋 |
| 拘薩羅 | 「佛遊拘薩羅，在人間，與大比丘眾翼從而行」 | 〔T01 0425a16〕 | 無自釋 |
| 洞燃俱熾 | 「忽見一處有大木積，洞燃俱熾」 | 〔T01 0425a17〕 | 無自釋 |
| 尼師檀 | 「更就餘樹敷尼師檀，結加趺坐」 | 〔T01 0425a19〕 | 無自釋 |
| 剎利女、梵志、居士、工師女 | 「謂剎利女，梵志、居士、工師女」 | 〔T01 0425a23〕 | 無自釋 |
| 沙門失沙門道 | 「我為汝說，不令汝等學沙門失沙門道」 | 〔T01 0425b01〕 | 無逐字自釋；其反作「非梵行稱梵行，非沙門稱沙門」〔T01 0425b05〕 |
| 無上梵行 | 「汝欲成無上梵行者」 | 〔T01 0425b02〕 | 無自釋 |
| 觀自義、觀彼義、觀兩義 | 「當觀自義、觀彼義、觀兩義」 | 〔T01 0425b10〕 | 無自釋；其念作「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽」〔T01 0425b11〕 |
| 信施 | 「受人信施衣被、飲食、床褥、湯藥」 | 〔T01 0425b13〕 | 無自釋 |
| 施主 | 「令諸施主得大福祐，得大果報，得大光明者」 | 〔T01 0425b13〕 | 無自釋 |
| 漏盡結解、捨戒還家 | 「說此法時，六十比丘漏盡結解」 | 〔T01 0427a03〕 | 「六十比丘捨戒還家」〔T01 0427a04〕；其由「世尊教誡甚深、甚難，學道亦復甚深、甚難」〔T01 0427a04〕 |
本卷無斯陀含、阿那含二名；經四第五水喻人作「得一往來」，第六水喻人作「五下分結盡」，照底本。
七、譬喻·修辭
譬喻五則
- 牛乳酪酥精——「譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精」〔T01 0422a07〕：喻自饒益亦饒益他之人於二種人中為極第一（經一）。合作「此二人如上所說，如上分別，如上施設，此為第一」〔T01 0422a12〕。「譬如」本卷唯此一見。
- 晝度樹七階——樹與聖弟子逐階相對（經二）：
| 階 | 樹（逐字） | 錨 | 聖弟子之名（逐字） | 錨 |
|---|---|---|---|---|
| 1 | 「若三十三天晝度樹葉萎黃」 | 〔T01 0422a20〕 | 「思念出家，是時聖弟子名為葉黃」 | 〔T01 0422b07〕 |
| 2 | 「三十三天晝度樹葉已落」 | 〔T01 0422a22〕 | 「是時聖弟子名為葉落」 | 〔T01 0422b10〕 |
| 3 | 「三十三天晝度樹葉已還生」 | 〔T01 0422a24〕 | 「得初禪成就遊，是時，聖弟子名葉還生」 | 〔T01 0422b12〕 |
| 4 | 「三十三天晝度樹已生網」 | 〔T01 0422a26〕 | 「得第二禪成就遊，是時，聖弟子名為生網」 | 〔T01 0422b15〕 |
| 5 | 「三十三天晝度樹已生如鳥喙」 | 〔T01 0422a28〕 | 「得第三禪成就遊，是時，聖弟子名生如鳥喙」 | 〔T01 0422b19〕 |
| 6 | 「三十三天晝度樹已開如鉢」 | 〔T01 0422b01〕 | 「得第四禪成就遊，是時，聖弟子名生如鉢」 | 〔T01 0422b22〕 |
| 7 | 「若晝度樹已盡敷開，光所照、色所映、香所熏，周百由延」 | 〔T01 0422b02〕 | 「是時，聖弟子名盡敷開」 | 〔T01 0422b26〕 |
樹一至六階皆以「悅樂歡喜」記三十三天之喜，凡六見；第七階作三十三天「於晝度樹下集會娛樂」〔T01 0422b06〕，與聖弟子漏盡時「三十三天集在善法正殿，咨嗟稱歎」〔T01 0422b28〕相應；經結作「是謂漏盡阿羅訶共集會也，如三十三天晝度樹下共集會也」〔T01 0422c04〕。「猶三十三天」凡七見。 3. 王城七事、四食——七事合七善法，四食合四增上心（經三），逐項合喻皆以「如王邊城」起：
| # | 王城（逐字） | 錨 | 聖弟子所得（逐字） | 錨 |
|---|---|---|---|---|
| 1 | 「謂王邊城造立樓櫓」 | 〔T01 0422c14〕 | 「是謂聖弟子得信樓櫓」 | 〔T01 0423b22〕 |
| 2 | 「如王邊城掘鑿池壍」 | 〔T01 0422c16〕 | 「是謂聖弟子得慚池塹」 | 〔T01 0423b27〕 |
| 3 | 「如王邊城周匝通道」 | 〔T01 0422c18〕 | 「是謂聖弟子得愧平道」 | 〔T01 0423c02〕 |
| 4 | 「如王邊城集四種軍力」 | 〔T01 0422c20〕 | 「是謂聖弟子得精進軍力」 | 〔T01 0423c07〕 |
| 5 | 「如王邊城豫備軍器弓、矢、鉾、戟」 | 〔T01 0422c22〕 | 「是謂聖弟子得多聞軍器」 | 〔T01 0423c13〕 |
| 6 | 「如王邊城立守門大將」 | 〔T01 0422c24〕 | 「是謂聖弟子得念守門大將」 | 〔T01 0423c18〕 |
| 7 | 「如王邊城築立高墻，令極牢固，泥塗堊灑」 | 〔T01 0422c26〕 | 「是謂聖弟子得智慧牆」 | 〔T01 0423c22〕 |
| 食1 | 「謂王邊城水草樵木，資有豫備」 | 〔T01 0422c29〕 | 「逮初禪成就遊，樂住無乏，安隱快樂，自致涅槃也」 | 〔T01 0423c26〕 |
| 食2 | 「如王邊城多收稻穀及儲畜麥」 | 〔T01 0423a02〕 | 「逮第二禪成就遊，樂住無乏，安隱快樂，自致涅槃也」 | 〔T01 0424a01〕 |
| 食3 | 「如王邊城多積秥豆及大小豆」 | 〔T01 0423a04〕 | 「逮第三禪成就遊，樂住無乏，安隱快樂，自致涅槃也」 | 〔T01 0424a05〕 |
| 食4 | 「如王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉」 | 〔T01 0423a06〕 | 「逮第四禪成就遊，樂住無乏，安隱快樂，自致涅槃」 | 〔T01 0424a09〕 |
七事每項皆結以「為內安隱，制外怨敵」；此句本卷凡二十二見。合喻七項皆作「除惡不善，修諸善法也」，凡七見；四食合喻皆作「樂住無乏，安隱快樂，自致涅槃」，凡四見。總標與總結二見同句：「是故王城不為外敵破，唯除內自壞」〔T01 0422c12〕、「不為外敵破，唯除內自壞」〔T01 0423a10〕。第四食，前作「一切具足」〔T01 0423a07〕，合喻處作「一切充足」〔T01 0424a07〕，照字。 4. 七水人、七水喻人——世尊二度列七種人，其文逐位對異（經四）：
| 位 | 七水人（逐字） | 錨 | 七水喻人（逐字） | 錨 |
|---|---|---|---|---|
| 1 | 「或有一人常臥水中」 | 〔T01 0424a17〕 | 「或有人常臥」 | 〔T01 0424a26〕 |
| 2 | 「或復有人出水還沒」 | 〔T01 0424a17〕 | 「或復有人出已還沒」 | 〔T01 0424a26〕 |
| 3 | 「或復有人出水而住」 | 〔T01 0424a18〕 | 「或復有人出已而住」 | 〔T01 0424a26〕 |
| 4 | 「或復有人出水而住，住已而觀」 | 〔T01 0424a18〕 | 「或復有人出已而住，住已而觀」 | 〔T01 0424a27〕 |
| 5 | 「或復有人出水而住，住已而觀，觀已而渡」 | 〔T01 0424a19〕 | 「或復有人出已而住，住已而觀，觀已而渡」 | 〔T01 0424a28〕 |
| 6 | 「或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸」 | 〔T01 0424a20〕 | 「或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸」 | 〔T01 0424a29〕 |
| 7 | 「或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人」 | 〔T01 0424a22〕 | 「或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志」 | 〔T01 0424b01〕 |
七水人作「出水」「一人」「住岸人」，七水喻人作「出已」「人」「住岸梵志」。分別義之七段，每段皆以「猶人溺水」或「猶人沒溺」立喻，以「我說彼人亦復如是」合之，以「世間諦如有也」結之：「猶人沒溺，臥于水中」〔T01 0424b11〕一見，「猶人溺水」六見，「我說彼人亦復如是」七見，「世間諦如有也」七見。第七段之喻仍作「謂住岸人」〔T01 0425a09〕，所合之人作「謂住岸梵志」〔T01 0425a07〕；「住岸梵志」凡三見，「住岸人」凡二見。第四至第七段之果位句，見目六（須陀洹、一往來、五下分結、欲漏有漏無明漏）。 5. 木積七輪——首輪以極苦之事與抱女之樂對列，其後六輪以極苦之事與受人信施之樂對列（經五，七輪逐字見目一）。七輪世尊告語皆以同一前導起：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧」，凡七見；第一輪接「寧抱木積洞燃俱熾」〔T01 0425b02〕，第二至第七輪接「寧令力士」，凡六見，如〔T01 0425b26〕。每輪皆以「彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中」與「若愚癡人犯戒不精進」對舉：前者七見，後者七見。觀義句「當觀自義、觀彼義、觀兩義」七見。「洞燃俱熾」凡十七見。
攝頌——一首二行，品首，列本品十經之名（見目一）。
三式重說——經一七目中，知法、知義、知時、知節、知己、知眾六目，各以「知」「不知」「善知」三式重說：如知法之「是謂比丘為知法也」〔T01 0421a20〕、「若有比丘不知法者」〔T01 0421a20〕、「若有比丘善知法者」〔T01 0421a23〕。第七目知人勝如唯「知」式，以「云何比丘知人勝如？」〔T01 0421c05〕起，以「是謂比丘知人勝如」〔T01 0422a14〕結；底本無不知、善知二式，照底本。
二種人九層——知人勝如段以「二種」層層分別，凡九層：
- 「有信、有不信」〔T01 0421c06〕
- 「有數往見比丘、有不數往見比丘」〔T01 0421c08〕
- 「有禮敬比丘、有不禮敬比丘」〔T01 0421c10〕
- 「有問經、有不問經」〔T01 0421c13〕
- 「有一心聽經、有不一心聽經」〔T01 0421c15〕
- 「有聞持法、有聞不持法」〔T01 0421c17〕
- 「有聞法觀義、有聞法不觀義」〔T01 0421c19〕
- 「有知法、知義、向法次法、隨順於法、如法行之」〔T01 0421c22〕
- 「有自饒益，亦饒益他，饒益多人，愍傷世間」〔T01 0421c28〕
前八層皆以勝與不如判之，如第一層「若信者勝，不信者為不如也」〔T01 0421c07〕；「為不如也」凡八見。第九層以「此人於彼人中為極第一」〔T01 0422a06〕判之。
四禪同句——經二聖弟子第三至第六階與經三四增上心，四禪之句同文；禪名之前，經二作得，經三作逮。經二第二禪作「覺觀已息」〔T01 0422b14〕、「無覺無觀」〔T01 0422b15〕，經三作「覺、觀已息」「無覺、無觀」〔T01 0423b08〕，照字。「成就遊」本卷凡十四見。
八、徵引承衍
- 論藏四阿笈摩之名：〔T30n1579 0772c09〕〔T30n1579 0772c10〕〔T30n1579 0772c25〕（逐字見目三）。論藏無逐目釋，此外不立論之同詞。
九、校本定位
大正校記與今行校本之列，本卷共九十一條（【大】＝大正藏原刊；【宋】【元】【明】＝三本，大正注略稱【三】；【CB】＝今行校本；【麗-CB】＝今行校本所標之麗本）。今行字列底本之字；底本以夾注自標而大正注以三本無之者，今行字列其夾注全文。並錄不判。
| # | 錨 | 今行字 | 異讀 |
|---|---|---|---|
| 001 | 0421a05 | 孝武及安帝世隆安元年十一月至二年六月了於東亭寺 | 【宋】【元】【明】無 |
| 002 | 0421a07 | 道祖筆受 | 【宋】【元】【明】無 |
| 003 | 0421a08 | 中阿含 | 【宋】【元】【明】無 |
| 004 | 0421a11 | 日、車、漏盡七 | 【宋】【元】【明】七日車漏盡 |
| 005 | 0421a12 | 中阿含 | 【明】無 |
| 006 | 0421a19 | 是 | 【宋】【元】【明】無 |
| 007 | 0422a03 | 不 | 【宋】【元】【明】無 |
| 008 | 0422a17 | 善法經第一竟 | 【明】無 |
| 009 | 0422a17 | 〔一千四百二十三字〕 | 【宋】【元】【明】無 |
| 010 | 0422a18 | 中阿含 | 【明】無 |
| 011 | 0422a18 | 〔初一日誦〕 | 【明】無 |
| 012 | 0422b14 | 靜 | 【宋】【元】【明】靖 |
| 013 | 0422c08 | 晝度樹經第二竟 | 【明】無 |
| 014 | 0422c08 | 〔七百五十二字〕 | 【宋】【元】【明】無 |
| 015 | 0422c09 | 中阿含 | 【明】無 |
| 016 | 0422c09 | 〔初一日誦〕 | 【明】無 |
| 017 | 0422c20 | 力 | 【宋】【元】【明】無 |
| 018 | 0422c29 | 食 | 【宋】【元】【明】事 |
| 019 | 0423a05 | 秥 | 【元】【明】葫 |
| 020 | 0423a07 | 餹 | 【宋】【元】【明】糖 |
| 021 | 0423a08 | 具 | 【宋】【元】【明】充 |
| 022 | 0423a08 | 外 | 【明】伏 |
| 023 | 0423b08 | 靜 | 【宋】【元】【明】靖 |
| 024 | 0423c04 | 力 | 【宋】【元】【明】無 |
| 025 | 0423c08 | 豫備 | 【元】【明】備豫 |
| 026 | 0423c09 | 鉾 | 【宋】【元】【明】矛 |
| 027 | 0423c13 | 達 | 【宋】【元】【明】遠 |
| 028 | 0423c29 | 靜 | 【宋】【元】【明】靖 |
| 029 | 0424a07 | 餹 | 【宋】【元】【明】糖 |
| 030 | 0424a12 | 城喻經第三竟 | 【明】無 |
| 031 | 0424a12 | 〔一千九百二字〕 | 【宋】【元】【明】無 |
| 032 | 0424a13 | 中阿含 | 【明】無 |
| 033 | 0424a13 | 〔初一日誦〕 | 【明】無 |
| 034 | 0424a20 | 渡 | 【宋】【元】【明】度 |
| 035 | 0424a21 | 渡 | 【宋】【元】【明】度 |
| 036 | 0424a21 | 渡 | 【宋】【元】【明】度 |
| 037 | 0424a22 | 渡 | 【宋】【元】【明】度 |
| 038 | 0424a23 | 渡 | 【宋】【元】【明】度 |
| 039 | 0424a26 | 人 | 【宋】【元】【明】一人 |
| 040 | 0424a26 | 臥 | 【元】【明】臥水中 |
| 041 | 0424a29 | 渡 | 【宋】【元】【明】度 |
| 042 | 0424b01 | 渡 | 【宋】【元】【明】度 |
| 043 | 0424b01 | 渡 | 【宋】【元】【明】度 |
| 044 | 0424b02 | 渡 | 【宋】【元】【明】度 |
| 045 | 0424b03 | 所 | 今行作所（【CB】【麗-CB】）；【大】無 |
| 046 | 0424b06 | 主 | 【宋】【元】【明】王 |
| 047 | 0424b27 | 習 | 【元】【明】集 |
| 048 | 0424c01 | 七 | 【元】十 |
| 049 | 0424c05 | 渡 | 【宋】【元】【明】度 |
| 050 | 0424c07 | 固 | 【元】因 |
| 051 | 0424c09 | 習 | 【元】【明】集 |
| 052 | 0424c12 | 渡 | 【宋】【元】【明】度 |
| 053 | 0424c13 | 渡 | 【宋】【元】【明】度 |
| 054 | 0424c16 | 渡 | 【宋】【元】【明】度 |
| 055 | 0424c16 | 渡 | 【宋】【元】【明】度 |
| 056 | 0424c19 | 習 | 【元】【明】集 |
| 057 | 0424c23 | 渡 | 【宋】【元】【明】度 |
| 058 | 0424c23 | 渡 | 【宋】【元】【明】度 |
| 059 | 0424c25 | 渡 | 【宋】【元】【明】度 |
| 060 | 0424c25 | 渡 | 【宋】【元】【明】度 |
| 061 | 0424c27 | 渡 | 【宋】【元】【明】度 |
| 062 | 0424c27 | 渡 | 【宋】【元】【明】度 |
| 063 | 0425a02 | 習 | 【元】【明】集 |
| 064 | 0425a07 | 渡 | 【宋】【元】【明】度 |
| 065 | 0425a07 | 渡 | 【宋】【元】【明】度 |
| 066 | 0425a08 | 渡 | 【宋】【元】【明】度 |
| 067 | 0425a09 | 渡 | 【宋】【元】【明】度 |
| 068 | 0425a14 | 水喻經第四竟 | 【明】無 |
| 069 | 0425a14 | 〔千三百八十八字〕 | 【宋】【元】【明】無 |
| 070 | 0425a15 | 中阿含 | 【明】無 |
| 071 | 0425a15 | 〔初一日誦〕 | 【明】無 |
| 072 | 0425a19 | 檀 | 【宋】【元】【明】壇 |
| 073 | 0425a19 | 加 | 【宋】【元】【明】跏 |
| 074 | 0425a21 | 世尊 | 【宋】【元】【明】無 |
| 075 | 0425a22 | 汝 | 【宋】【元】【明】無 |
| 076 | 0425a22 | 謂 | 【宋】【元】【明】諸 |
| 077 | 0425b16 | 𨄔 | 【大】摶；【宋】【元】【明】腨 |
| 078 | 0425b21 | 𨄔 | 【大】摶 |
| 079 | 0425b27 | 𨄔 | 【大】摶 |
| 080 | 0425c15 | 梵 | 【元】居 |
| 081 | 0426a20 | 鉗鉗 | 【宋】【元】【明】鉆鉆 |
| 082 | 0426a26 | 鉗鉗 | 【宋】【元】【明】鉆鉆 |
| 083 | 0426c14 | 熅暖 | 【宋】【元】【明】溫暖 |
| 084 | 0426c17 | 熅暖 | 【宋】【元】【明】溫暖 |
| 085 | 0426c25 | 熅暖 | 【宋】【元】【明】溫暖 |
| 086 | 0427a01 | 信 | 【元】【明】布 |
| 087 | 0427a05 | 誡 | 【宋】【元】【明】戒 |
| 088 | 0427a07 | 木積喻經第五竟 | 【明】無 |
| 089 | 0427a07 | 〔二千六百四十四字〕 | 【宋】【元】【明】無 |
| 090 | 0427a08 | 〔八千一百九字〕 | 【宋】【元】【明】無 |
| 091 | 0427a08 | 〔初一日誦〕 | 【宋】【元】【明】無 |
- 分佈：卷首題署與攝頌四條（001–004）；經一五條（005–009）；經二五條（010–014）；經三十七條（015–031）；經四三十八條（032–069）；經五二十條（070–089）；卷末二條（090–091）。
- 經四「渡」字，三本作度者凡二十四條（034–038、041–044、049、052–055、057–062、064–067）。
- 第001、002條：卷一譯署長式之「孝武及安帝世隆安元年十一月至二年六月了於東亭寺」與「道祖筆受」，三本皆無，照誌。
- 第004條：攝頌第二行，三本作七日車漏盡，照誌。
校記增補三條（今行校本補注；今行與大正原刊字異）
- 〔T01 0424b03〕「如上所說」之「所」：今行作所（【CB】【麗-CB】），大正原刊無（第045條）。
- 〔T01 0425b21〕：今行作𨄔（【CB】），大正原刊作摶（第078條）。
- 〔T01 0425b27〕：今行作𨄔（【CB】），大正原刊作摶（第079條）。
- 〔T01 0425b16〕之「𨄔」：大正注作 𨄔【大】＊，腨【宋】＊【元】＊【明】＊（今行注），今行校本並列【大】作摶（第077條）；照錄不判。
大正注之位置一條——〔T01 0421a09〕品題下夾注「〔有五品半合有六十四經〕」，大正注云：夾註（有五品…經）十字【宋】【元】【明】俱在品中經題下。照錄。
字形
- 「」作此形（缺字符三見·底本組字式〔窗/心〕·通用字『窗』·大正本無校注）：經五第七輪「泥治堊灑，戶牢密」〔T01 0426c13〕〔T01 0426c17〕〔T01 0426c25〕。照錄不正字。
- 「𨄔」作此形（擴展 B 區一字），經五第二輪三見：〔T01 0425b16〕〔T01 0425b21〕〔T01 0425b27〕；校記見第077–079條。
- 「㯓」作此形（擴展 A 區一字），經五第六輪三見：「床㯓臥具」〔T01 0426b22〕〔T01 0426b25〕〔T01 0426c03〕；大正本無校注。
- 「阿羅訶」二見（〔T01 0422b28〕〔T01 0422c04〕），本卷無阿羅漢之形，照字。
- 「池壍」一見〔T01 0422c16〕，「池塹」二見〔T01 0423b24〕〔T01 0423b27〕，照字。
- 「高墻」一見〔T01 0422c27〕，「高牆」一見〔T01 0423c19〕，「智慧牆」一見〔T01 0423c23〕，照字。
- 「堊」五見：經三「泥塗堊灑」二見（〔T01 0422c27〕〔T01 0423c20〕），經五「泥治堊灑」三見（〔T01 0426c13〕〔T01 0426c17〕〔T01 0426c25〕）；經三作塗，經五作治，照字。
- 「慚耻」二見（〔T01 0423a17〕〔T01 0423b25〕），作耻；「穢汙」三見（〔T01 0423a18〕〔T01 0423a20〕〔T01 0423b26〕）、「穢污」一見（〔T01 0423c01〕），照字。
- 「結加趺坐」〔T01 0425a19〕，作加；三本作跏（第073條）。
- 「尼師檀」〔T01 0425a19〕，作檀；三本作壇（第072條）。
夾注——底本自標之〔…〕凡十四處：品題三處（〔有十經〕〔初一日誦〕〔有五品半合有六十四經〕）；經二至經五經題各一處〔初一日誦〕；五經經末自標字數各一處；卷末自標字數與〔初一日誦〕二處。經一經題無〔初一日誦〕。照錄。
經末自標字數與今計——底本經末自標字數，與今計本經漢字數（自經題至經末自標行；第五經之數含卷末題行十七字）並錄；二數記法不同，照錄不校。
| 經 | 自標 | 今計 |
|---|---|---|
| 1 | 一千四百二十三字 | 1,449 |
| 2 | 七百五十二字 | 782 |
| 3 | 一千九百二字 | 1,930 |
| 4 | 千三百八十八字 | 1,417 |
| 5 | 二千六百四十四字 | 2,690 |
卷末自標「〔八千一百九字〕」〔T01 0427a08〕；五經自標之和為八千一百九，與卷末自標同數。
十、巴利對經存目·別譯異文
① 存目——大正頭注之巴利對經，照錄原刊注逐字；今行注與原刊注字異者，以〔CBETA 校：…〕並錄。不譯巴利文，不據巴利改漢。
經題五條：
| 經 | 大正頭注逐字 | 錨 |
|---|---|---|
| 1 | ～A. VII. 64. Dhammaññū sutta. [No. 27, No. 125(39.1)]〔CBETA 校：今行注作 ～A. VII. 64. Dhammaññū sutta，[No. 27, No. 125(39.1)]〕 | 0421a12 |
| 2 | ～A. VII. 65. Pārichattaka sutta. [No. 28, No. 125(39.2)]〔CBETA 校：今行注作 ～A. VII. 65. Pārichattaka sutta，[No. 28, No. 125(39.2)]〕 | 0422a18 |
| 3 | ～A. VII. 63. Nagara sutta. [No. 125(39.4)]〔CBETA 校：今行注作 ～A. VII. 63. Nagara sutta.，[No. 125(39.4)]〕 | 0422c09 |
| 4 | ～A. VII. 15. Udakūpama. [No. 29, No. 125(39.3)]〔CBETA 校：今行注作 ～A. VII. 15. Udakūpama.，[No. 29, No. 125(39.3)]〕 | 0424a13 |
| 5 | ～A. VII. 68. Aggi. [No. 125(33.10)]〔CBETA 校：今行注作 ～A. VII. 68. Aggi.，[No. 125(33.10)]〕 | 0425a15 |
經內三條（皆在經一、經三）：
| 經 | 大正頭注逐字 | 錨 |
|---|---|---|
| 1 | 七法（知法…知人勝法）～Dhammaññū, attaññū, kālaññū, mattaññū, atthaññū, parisaññū, puggalaparaññū.〔CBETA 校：今行注作 七法（知法…知人勝法）【大】，～Dhammaññū, attaññū, kālaññū, mattaññū, atthaññū, parisaññū, puggalaparaññū.〕 | 0421a16 |
| 1 | 十二部經～（九部經）Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla.〔CBETA 校：今行注作 十二部經【大】，～（九部經）Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla.〕 | 0421a18 |
| 3 | ～Hatthārohā, assārohā, rathikā, dhanuggahā.〔CBETA 校：今行注作 象軍馬軍車軍步軍【大】，～Hatthārohā, assārohā, rathikā, dhanuggahā.〕 | 0422c20 |
本卷大正頭注之巴利對經凡八條；五經各有經題之注，無缺注之經。經一七法之注，其標目作 七法（知法…知人勝法），底本經文作「知人勝如」〔T01 0421a17〕；經一知法段之注，其標目作 十二部經，底本經文列名十一並「及說是義」〔T01 0421a19〕：皆照錄注文，不判。
② 別譯異文——大正注所指別本之號，照錄：
| 經 | 大正注所注之號 | 錨 |
|---|---|---|
| 1 | No. 27, No. 125(39.1) | 0421a12 |
| 2 | No. 28, No. 125(39.2) | 0422a18 |
| 3 | No. 125(39.4) | 0422c09 |
| 4 | No. 29, No. 125(39.3) | 0424a13 |
| 5 | No. 125(33.10) | 0425a15 |
所注之號唯照錄，不讀別本，不建對照。
③ 本母——論藏無逐目釋。
Placement of the passage as a whole. This unit is the whole of Fascicle 1 of the Madhyama Āgama: from the fascicle title at its head, 「中阿含經卷第一」—“Madhyama Āgama, Fascicle 1”〔T01 0421a03〕, to the closing title at its end, 「中阿含經卷第一〔八千一百九字〕〔初一日誦〕」—“Madhyama Āgama, Fascicle 1 [eight thousand one hundred and nine characters] [first-day recitation]”〔T01 0427a08〕; it holds five discourses (the base text’s discourse titles 「（一）」—“(1)” to 「（五）」—“(5)”). This fascicle belongs to the Chapter on Sevens and is the first fascicle of the Chapter on Sevens; the chapter title marks itself as 「中阿含七法品第一〔有十經〕〔初一日誦〕」—“Chapter on Sevens of the Madhyama Āgama, the First [ten discourses] [first-day recitation]”〔T01 0421a08〕, and this fascicle holds its first five discourses. All five discourses are spoken by the World-Honored One: in Discourses 1 to 3 the World-Honored One addresses the bhikṣus, and the bhikṣus say nothing; in Discourse 4 the World-Honored One first speaks of the seven persons in water and the seven persons likened to water, the bhikṣus request him to speak their meaning, and the World-Honored One distinguishes it for them; in Discourse 5 the World-Honored One and the bhikṣus question and answer seven times. This fascicle has no verses; after the chapter title there is one summary verse of two lines. The treatise collection has no item-by-item gloss.
I. Doctrinal-Outline Placement
The place of Fascicle 1—the head of the fascicle in the base text:
- 「中阿含經卷第一」—“Madhyama Āgama, Fascicle 1”〔T01 0421a03〕
- 「東晉孝武及安帝世隆安元年十一月至二年六月了於東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受」—“translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin, in the reigns of Emperors Xiaowu and An, from the eleventh month of the first year of Long’an to the sixth month of the second year, completed at Dongting Monastery, taken down by Daozu”〔T01 0421a05〕 (the attribution runs to three lines, and this is the long form; the three editions of the Song, Yuan, and Ming lack 「孝武及安帝世隆安元年十一月至二年六月了於東亭寺」—“in the reigns of Emperors Xiaowu and An, from the eleventh month of the first year of Long’an to the sixth month of the second year, completed at Dongting Monastery” and 「道祖筆受」—“taken down by Daozu”; see rows 001 and 002 of Section IX)
- 「中阿含七法品第一〔有十經〕〔初一日誦〕」—“Chapter on Sevens of the Madhyama Āgama, the First [ten discourses] [first-day recitation]”〔T01 0421a08〕
- 「〔有五品半合有六十四經〕」—“[five and a half chapters, sixty-four discourses in all]”〔T01 0421a09〕
This fascicle is the first fascicle of the whole scripture, belongs to the Chapter on Sevens, and is the first fascicle of the Chapter on Sevens. The chapter title marks itself 「〔有十經〕」—“[ten discourses]”〔T01 0421a08〕; this fascicle holds the first five, from Discourse 1, the Discourse on Good Dharmas, to Discourse 5, the Discourse on the Simile of the Woodpile. Below the chapter title the interlinear note 「〔有五品半合有六十四經〕」—“[five and a half chapters, sixty-four discourses in all]”〔T01 0421a09〕 is recorded as it stands (the position of these ten characters of interlinear note differs in the three editions; see Section IX). The closing title at the end of the fascicle reads 「中阿含經卷第一〔八千一百九字〕〔初一日誦〕」—“Madhyama Āgama, Fascicle 1 [eight thousand one hundred and nine characters] [first-day recitation]”〔T01 0427a08〕.
Summary verse—after the chapter title and before Discourse 1, one summary verse of two lines: 「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”〔T01 0421a10〕, 「善人往、世福日、車、漏盡七」—“Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven”〔T01 0421a11〕. It lists the names of the ten discourses of this chapter, and its first line corresponds to the titles of the five discourses of this fascicle; the base text writes 「晝度樹城」—“Pārijāta Tree, City” without a break, recorded as it stands. It is not counted in the sequence of discourses.
Dwelling places (all verbatim from the base text)
- Śrāvastī, the Jeta Grove, Anāthapiṇḍada’s Park (written 勝林)—four discourses (Discourses 1 to 4): Discourse 1, 「佛遊舍衛國，在勝林給孤獨園」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T01 0421a13〕; Discourses 2〔T01 0422a19〕, 3〔T01 0422c10〕, and 4〔T01 0424a14〕 have the same text.
- Kośala, among the people—one discourse (Discourse 5): 「佛遊拘薩羅，在人間，與大比丘眾翼從而行」—“the Buddha was wandering in Kośala, among the people, accompanied by a great assembly of bhikṣus”〔T01 0425a16〕.
- The opening formula of every discourse is 「我聞如是」—“Thus have I heard”, five occurrences in all, as in Discourse 1, 「我聞如是：一時，佛遊舍衛國」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī”〔T01 0421a13〕.
The types of the five discourses, and what is said
| Discourse | Discourse title (verbatim) | Anchor | Type | What is said (verbatim) |
|---|---|---|---|---|
| 1 | 「（一）中阿含七法品善法經第一」—“(1) The Discourse on Good Dharmas of the Chapter on Sevens of the Madhyama Āgama, the First” | 〔T01 0421a12〕 | The World-Honored One addresses the bhikṣus · asks and answers himself | 「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡」—“If a bhikṣu accomplishes seven dharmas, he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows”〔T01 0421a14〕; 「謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」—“a bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superior and inferior among persons”〔T01 0421a16〕; 「此人於彼人中為極第一」—“this person among those persons is the very first”〔T01 0422a06〕 |
| 2 | 「（二）中阿含七法品晝度樹經第二〔初一日誦〕」—“(2) The Discourse on the Pārijāta Tree of the Chapter on Sevens of the Madhyama Āgama, the Second [first-day recitation]” | 〔T01 0422a18〕 | The World-Honored One addresses the bhikṣus · simile and application | 「若三十三天晝度樹葉萎黃」—“When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow”〔T01 0422a20〕; 「如是義，聖弟子亦復爾，思念出家」—“Of such a meaning, the noble disciple is likewise so: he thinks of leaving home”〔T01 0422b06〕; 「是謂漏盡阿羅訶共集會也」—“this is called the gathering of the arhats whose outflows are ended”〔T01 0422c04〕 |
| 3 | 「（三）中阿含七法品城喻經第三〔初一日誦〕」—“(3) The Discourse on the Simile of the City of the Chapter on Sevens of the Madhyama Āgama, the Third [first-day recitation]” | 〔T01 0422c09〕 | The World-Honored One addresses the bhikṣus · simile and application · application item by item | 「如王邊城七事具足，四食豐饒，易不難得，是故王城不為外敵破，唯除內自壞」—“As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get, is therefore not broken by an outside enemy, except only by its own ruin from within”〔T01 0422c11〕; 「如是，若聖弟子亦得七善法，逮四增上心，易不難得」—“So too, if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty”〔T01 0423a11〕; 「不為魔王之所得便」—“is not taken advantage of by King Māra”〔T01 0423a12〕 |
| 4 | 「（四）中阿含七法品水喻經第四〔初一日誦〕」—“(4) The Discourse on the Simile of Water of the Chapter on Sevens of the Madhyama Āgama, the Fourth [first-day recitation]” | 〔T01 0424a13〕 | The World-Honored One addresses the bhikṣus · the bhikṣus request · the World-Honored One distinguishes | 「我當為汝說七水人」—“I shall tell you of the seven persons in water”〔T01 0424a15〕; 「我當復為汝說七水喻人」—“I shall further tell you of the seven persons likened to water”〔T01 0424a24〕; 「此七水喻人，我略說也」—“These seven persons likened to water I have told in brief”〔T01 0424b03〕; 「我當為汝分別其義」—“I shall distinguish its meaning for you”〔T01 0424b08〕 |
| 5 | 「（五）中阿含七法品木積喻經第五〔初一日誦〕」—“(5) The Discourse on the Simile of the Woodpile of the Chapter on Sevens of the Madhyama Āgama, the Fifth [first-day recitation]” | 〔T01 0425a15〕 | The World-Honored One asks · the bhikṣus answer · the World-Honored One speaks (seven rounds) | 「世尊則於中路，忽見一處有大木積，洞燃俱熾」—“The World-Honored One, on the road, suddenly saw in one place a great woodpile, blazing through and through”〔T01 0425a17〕; 「我為汝說，不令汝等學沙門失沙門道」—“I tell you this so that you who train as ascetics do not lose the ascetic’s way”〔T01 0425b01〕; 「說此法時，六十比丘漏盡結解，六十比丘捨戒還家」—“When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home”〔T01 0427a03〕 |
Speakers
- All five discourses are spoken principally by the World-Honored One. The types of speaker fall into two groups:
- The type addressed to the bhikṣus (Discourses 1 to 3): all read 「世尊告諸比丘」—“the World-Honored One addressed the bhikṣus”, as in Discourse 1〔T01 0421a14〕, Discourse 2〔T01 0422a20〕, and Discourse 3〔T01 0422c11〕; in these three discourses the bhikṣus have no direct speech.
- The question-and-answer type (Discourses 4 and 5): Discourse 4 reads 「世尊告諸比丘」—“the World-Honored One addressed the bhikṣus”〔T01 0424a15〕, and within it the bhikṣus ask the World-Honored One to speak its meaning: 「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義」—“The World-Honored One is the root of the Dharma, the World-Honored One is the master of the Dharma, the Dharma comes from the World-Honored One; may he please speak it; having heard it, we shall know its meaning widely”〔T01 0424b05〕; Discourse 5 reads 「世尊坐已，告諸比丘」—“When the World-Honored One had sat down, he addressed the bhikṣus”〔T01 0425a20〕, the bhikṣus answer 「見也。世尊！」—“We see it, World-Honored One!”〔T01 0425a21〕, and seven rounds of question and answer follow.
- Discourse 1: from the World-Honored One’s own question 「云何比丘為知法耶？」—“How does a bhikṣu know the Dharma?”〔T01 0421a17〕 onward, he asks and answers himself on each of the seven items; 「云何比丘」—“How does a bhikṣu” occurs seven times in all.
- Discourse 2: the acclamation of the gods of the Thirty-Three lies within the World-Honored One’s words, and the base text sets it in inner quotation marks: from 「某尊弟子於某村邑剃除鬚髮」—“Such a venerable disciple of such a village has shaved off hair and beard”〔T01 0422b29〕 to 「不更受有，知如真」—“he does not receive any further existence, and he knows it as it really is”〔T01 0422c04〕.
- Discourse 4: 「時，諸比丘受教而聽」—“Then the bhikṣus received the instruction and listened” occurs three times: 〔T01 0424a16〕〔T01 0424a25〕〔T01 0424b08〕. Speaking of the seven persons in water, speaking of the seven persons likened to water, and distinguishing their meaning each occur once.
- Discourse 5: seven rounds, each round in three parts—the World-Honored One asks (beginning 「世尊復告諸比丘曰」—“The World-Honored One again addressed the bhikṣus, saying”, seven occurrences in all), the bhikṣus say (beginning 「時，諸比丘白曰」—“Then the bhikṣus said”, seven occurrences in all), the World-Honored One speaks (beginning 「世尊告曰」—“The World-Honored One said”, seven occurrences in all). The question of the first round reads 「於汝意云何？」—“What do you think, in your mind?”〔T01 0425a22〕, and those of the second to seventh rounds read 「於意云何？」—“What do you think?”, as at〔T01 0425b15〕. The bhikṣus’ answer in every round sets 「甚苦」—“very painful” against 「甚樂」—“very happy”, seven occurrences each. At the end of the World-Honored One’s words in every round there are the thought introduced by 「當作是念」—“should think thus” and 「當作是學」—“should train thus”, seven occurrences each; the thought of the third round has no inner quotation marks in the base text: 「當作是念：我出家學」—“should think thus: my leaving home to train”〔T01 0425c25〕, while the other six rounds all read 「當作是念：『我出家學」—“should think thus: ‘My leaving home to train”, as at〔T01 0425b11〕.
The seven rounds of Discourse 5
| Round | The painful thing (verbatim) | Anchor | The pleasant thing (verbatim) | Anchor |
|---|---|---|---|---|
| 1 | 「謂大木積洞燃俱熾，若抱、若坐、若臥」—“a great woodpile blazing through and through, whether embraced, sat on, or lain on” | 〔T01 0425a22〕 | 「謂剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明淨衣，華鬘、瓔珞嚴飾其身，若抱、若坐、若臥」—“a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, whether embraced, sat with, or lain with” | 〔T01 0425a23〕 |
| 2 | 「若有力士以緊索毛繩絞勒其𨄔斷皮」—“if a strong man, with a hair rope twisted tight, binds his shank and cuts the skin” | 〔T01 0425b15〕 | 「若從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足」—“if one receives gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet” | 〔T01 0425b18〕 |
| 3 | 「若有力士以瑩磨利刀截斷其髀」—“if a strong man, with a polished sharp knife, cuts off his thigh” | 〔T01 0425c11〕 | 「若從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎」—“if one receives from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted” | 〔T01 0425c12〕 |
| 4 | 「若有力士以鐵銅鍱洞燃俱熾，纏絡其身」—“if a strong man, with a sheet of iron and copper blazing through and through, wraps his body” | 〔T01 0426a01〕 | 「若從剎利、梵志、居士、工師受信施衣服」—“if one receives robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith” | 〔T01 0426a02〕 |
| 5 | 「若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中」—“if a strong man with hot iron tongs prises open his mouth and then puts into his mouth an iron ball blazing through and through” | 〔T01 0426a20〕 | 「若從剎利、梵志、居士、工師受信施食無量眾味」—“if one receives food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors” | 〔T01 0426a24〕 |
| 6 | 「若有力士以鐵銅床洞燃俱熾，強逼使人坐臥其上」—“if a strong man, with an iron and copper bed blazing through and through, forces a person to sit and lie on it” | 〔T01 0426b20〕 | 「若從剎利、梵志、居士、工師受其信施床㯓臥具」—“if one receives from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith” | 〔T01 0426b21〕 |
| 7 | 「若有力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中」—“if a strong man, with a great iron and copper cauldron blazing through and through, lifts a person up and puts him head down into the cauldron” | 〔T01 0426c11〕 | 「若從剎利、梵志、居士、工師受信施房舍，泥治堊灑，戶牢密，爐火熅暖」—“if one receives dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows and doors tight and close, warmed by the stove fire” | 〔T01 0426c12〕 |
The narrative appended at the end of a discourse (belonging to Discourse 5)—「說此法時，六十比丘漏盡結解，六十比丘捨戒還家。所以者何？世尊教誡甚深、甚難，學道亦復甚深、甚難」—“When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home. Why is that? The World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard”〔T01 0427a03〕. This sentence comes after 「當作是學」—“should train thus” of the seventh round and before the closing formula; recorded as it stands.
Abbreviated texts—This fascicle has no abbreviated discourse, and the text has no abbreviations by ‘up to’, ‘told at length’, ‘likewise’, or ‘so too’. Within the discourses 「如上所說」—“as told above” occurs twice, both times the discourse referring to itself: Discourse 1, 「此二人如上所說，如上分別，如上施設」—“these two persons, as told above, as distinguished above, as set forth above”〔T01 0422a12〕; Discourse 4, 「此七水喻人，我略說也。如上所說，如上施設」—“These seven persons likened to water I have told in brief. As told above, as set forth above”〔T01 0424b03〕.
Verses—This fascicle has no verses. The character 「偈」—“verse” occurs three times, each time in 「偈咃」—“the verses”, one of the names listed in the passage on knowing the Dharma in Discourse 1 (〔T01 0421a18〕〔T01 0421a21〕〔T01 0421a24〕), not a verse. The one summary verse: see above.
Closing formulas—All five discourses read 「佛說如是。彼諸比丘聞佛所說，歡喜奉行」—“Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly”: Discourse 1〔T01 0422a15〕, Discourse 2〔T01 0422c06〕, Discourse 3〔T01 0424a10〕, Discourse 4〔T01 0425a12〕, Discourse 5〔T01 0427a05〕.
The character counts marked at the end of each discourse (outside the discourse · recorded as it stands, not collated)
| Discourse | The base text’s closing line (verbatim) | Anchor |
|---|---|---|
| 1 | 「善法經第一竟〔一千四百二十三字〕」—“The Discourse on Good Dharmas, the first, ends [one thousand four hundred and twenty-three characters]” | 〔T01 0422a17〕 |
| 2 | 「晝度樹經第二竟〔七百五十二字〕」—“The Discourse on the Pārijāta Tree, the second, ends [seven hundred and fifty-two characters]” | 〔T01 0422c08〕 |
| 3 | 「城喻經第三竟〔一千九百二字〕」—“The Discourse on the Simile of the City, the third, ends [one thousand nine hundred and two characters]” | 〔T01 0424a12〕 |
| 4 | 「水喻經第四竟〔千三百八十八字〕」—“The Discourse on the Simile of Water, the fourth, ends [a thousand three hundred and eighty-eight characters]” | 〔T01 0425a14〕 |
| 5 | 「木積喻經第五竟〔二千六百四十四字〕」—“The Discourse on the Simile of the Woodpile, the fifth, ends [two thousand six hundred and forty-four characters]” | 〔T01 0427a07〕 |
The treatise collection has no item-by-item gloss.
II. Collation with the Alternate Translations
For the five discourses of this fascicle, the numbers of the separate texts pointed to by the Taishō notes (No. 27, No. 28, No. 29, and the sequence numbers marked under No. 125) are copied in Section X②; the cf. entries among the Taishō notes are five, all [No. …] comparisons with separate texts, one for each of the five discourses. No comparison of our own is constructed, the separate texts are not read, and the Pāli original is not quoted.
III. Scriptural and Treatise Grounding (the “eye”)
The treatise collection has no item-by-item gloss.
What this fascicle relies on is the sūtra itself. In its section on the discourses as a topic, the treatise collection names in general the four Āgamas, and the Madhyama Āgama is one of them:
- 「事契經者，謂四阿笈摩。」—“The discourses as a topic are the four Āgamas.”〔T30n1579 0772c09〕
- 「中阿笈摩，三者、長阿笈摩，四者、增一阿笈摩。」—“the Madhyama Āgama, third the Dīrgha Āgama, fourth the Ekottarika Āgama.”〔T30n1579 0772c10〕
- 「復以餘相處中而說，是故說名中阿笈摩。」—“Again, it speaks by way of the remaining characteristics placed in the middle; therefore it is called the Madhyama Āgama.”〔T30n1579 0772c25〕
The treatise only names it, and explains the name by ‘placed in the middle’; it does not select and gather 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 treatise collection has no item-by-item gloss.
V. Divergent Readings of the Commentators
This fascicle has no divergent readings of the ancient masters. This scripture has no old line-by-line commentary, and there is nothing to set in columns.
VI. Terms (first occurrences — glosses drawn only from this collection, verbatim)
This fascicle is the first fascicle of the whole scripture, and every term occurring in it occurs here for the first time. Glosses are taken only from the sentences in which the text of this fascicle glosses itself, verbatim; where there is no self-gloss, only the term and the anchor of its first occurrence are listed, and no gloss is supplied.
| Term | First occurrence in this fascicle (verbatim) | Anchor | Gloss within this fascicle |
|---|---|---|---|
| The seven dharmas (七法) | 「中阿含七法品第一」—“Chapter on Sevens of the Madhyama Āgama, the First” | 〔T01 0421a08〕 | 「云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」—“What are the seven? A bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superior and inferior among persons”〔T01 0421a15〕 |
| The pārijāta tree (晝度樹) | 「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile” | 〔T01 0421a10〕 | No self-gloss; for the seven stages of the tree, see Section VII |
| Woodpile (木積) | 「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile” | 〔T01 0421a10〕 | No self-gloss; Discourse 5, 「忽見一處有大木積，洞燃俱熾」—“suddenly saw in one place a great woodpile, blazing through and through”〔T01 0425a17〕 |
| The ending of outflows (漏盡) | 「善人往、世福日、車、漏盡七」—“Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven” | 〔T01 0421a11〕 | No verbatim self-gloss; Discourse 2, 「諸漏已盡，心解脫、慧解脫」—“his outflows are ended, his mind is liberated and he is liberated by wisdom”〔T01 0422b24〕 |
| The Jeta Grove, Anāthapiṇḍada’s Park (勝林給孤獨園) | 「佛遊舍衛國，在勝林給孤獨園」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park” | 〔T01 0421a13〕 | No self-gloss |
| The worthy and noble (賢聖) | 「便於賢聖得歡喜樂，正趣漏盡」—“he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows” | 〔T01 0421a15〕 | No self-gloss |
| Knowing the Dharma (知法) | 「謂比丘知法、知義」—“a bhikṣu knows the Dharma, knows the meaning” | 〔T01 0421a16〕 | 「謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」—“a bhikṣu knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning”〔T01 0421a17〕 |
| The discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas (正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法) | 「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法」—“the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas” | 〔T01 0421a18〕 | No self-gloss; the base text lists eleven names, followed by 「及說是義」—“and the statement of their meaning”〔T01 0421a19〕 (the forms of not knowing and knowing well read 「及說義」—“and the statement of meaning”〔T01 0421a22〕〔T01 0421a25〕) |
| Knowing the meaning (知義) | 「謂比丘知法、知義」—“a bhikṣu knows the Dharma, knows the meaning” | 〔T01 0421a16〕 | 「謂比丘知彼彼說義是彼義、是此義」—“a bhikṣu knows of each saying its meaning: this is that meaning, this is this meaning”〔T01 0421a26〕 |
| Knowing the time (知時) | 「知時、知節」—“knows the time, knows moderation” | 〔T01 0421a16〕 | 「謂比丘知是時修下相，是時修高相，是時修捨相」—“a bhikṣu knows: when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity”〔T01 0421b02〕 |
| The lower sign, the higher sign, the sign of equanimity (下相、高相、捨相) | 「是時修下相，是時修高相，是時修捨相」—“when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity” | 〔T01 0421b03〕 | No self-gloss |
| Knowing moderation (知節) | 「知時、知節」—“knows the time, knows moderation” | 〔T01 0421a16〕 | 「謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智」—“a bhikṣu knows moderation: in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, to dispel sleep and cultivate right knowledge”〔T01 0421b09〕 |
| Cultivating right knowledge (修行正智) | 「捐除睡眠，修行正智」—“to dispel sleep and cultivate right knowledge” | 〔T01 0421b10〕 | No self-gloss |
| Knowing oneself (知己) | 「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons” | 〔T01 0421a16〕 | 「謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」—“a bhikṣu knows of himself: I have this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment”〔T01 0421b18〕 |
| Āgama (阿含) | 「信、戒、聞、施、慧、辯、阿含及所得」—“faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment” | 〔T01 0421b18〕 | No self-gloss |
| Knowing the assembly (知眾) | 「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons” | 〔T01 0421a16〕 | 「謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默」—“a bhikṣu knows: this is the assembly of kṣatriyas, this the assembly of brāhmaṇas, this the assembly of householders, this the assembly of ascetics; in that assembly I should go thus, stay thus, sit thus, speak thus, keep silent thus”〔T01 0421b24〕 |
| The assemblies of kṣatriyas, brāhmaṇas, householders, and ascetics (剎利眾、梵志眾、居士眾、沙門眾) | 「知此剎利眾、此梵志眾、此居士眾、此沙門眾」—“knows: this is the assembly of kṣatriyas, this the assembly of brāhmaṇas, this the assembly of householders, this the assembly of ascetics” | 〔T01 0421b25〕 | No self-gloss |
| Knowing the superior and inferior among persons (知人勝如) | 「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons” | 〔T01 0421a16〕 | 「謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也」—“a bhikṣu knows that there are two kinds of persons, those with faith and those without; one with faith is superior, one without faith is inferior”〔T01 0421c06〕; the two kinds of persons that follow run to nine layers in all, see Section VII |
| Going toward the Dharma and what accords with it (向法次法) | 「向法次法、隨順於法、如法行之」—“go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma” | 〔T01 0421c22〕 | No self-gloss |
| Benefiting oneself, benefiting others (自饒益、饒益他) | 「自饒益，亦饒益他，饒益多人，愍傷世間」—“benefit themselves and benefit others, benefit the many, pity the world” | 〔T01 0421c29〕 | 「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」—“this person among those persons is the very first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful”〔T01 0422a06〕 |
| The essence of butter (酥精) | 「因熟酥有酥精」—“from ripened butter comes the essence of butter” | 〔T01 0422a09〕 | 「酥精者，於彼中為極第一」—“the essence of butter is the very first among them”〔T01 0422a09〕 |
| The gods of the Thirty-Three (三十三天) | 「若三十三天晝度樹葉萎黃」—“When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow” | 〔T01 0422a20〕 | No self-gloss |
| Yojana (由延) | 「周百由延」—“all around for a hundred yojanas” | 〔T01 0422b04〕 | No self-gloss |
| The five strands of sense pleasure (五欲功德) | 「以天五欲功德具足而自娛樂」—“amuse themselves fully endowed with the five strands of sense pleasure of the gods” | 〔T01 0422b04〕 | No self-gloss |
| Noble disciple (聖弟子) | 「如是義，聖弟子亦復爾」—“Of such a meaning, the noble disciple is likewise so” | 〔T01 0422b06〕 | No self-gloss |
| With faith leaves home, goes forth from home, and trains in the way (至信、捨家、無家、學道) | 「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道」—“shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way” | 〔T01 0422b09〕 | No self-gloss |
| The first dhyāna (初禪) | 「離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊」—“secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, attains and dwells in the first dhyāna” | 〔T01 0422b11〕 | The text speaks of the first dhyāna by this sentence; Discourse 3 reads 「逮初禪成就遊」—“reaches and dwells in the first dhyāna”〔T01 0423b06〕 |
| The second dhyāna (第二禪) | 「覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊」—“initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, attains and dwells in the second dhyāna” | 〔T01 0422b14〕 | The text speaks of the second dhyāna by this sentence |
| The third dhyāna (第三禪) | 「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊」—“secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, attains and dwells in the third dhyāna” | 〔T01 0422b17〕 | The text speaks of the third dhyāna by this sentence |
| The fourth dhyāna (第四禪) | 「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊」—“happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, attains and dwells in the fourth dhyāna” | 〔T01 0422b21〕 | The text speaks of the fourth dhyāna by this sentence |
| Mind liberated and liberated by wisdom (心解脫、慧解脫) | 「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」—“his outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization” | 〔T01 0422b24〕 | No self-gloss |
| Birth is ended, the holy life is established (生已盡、梵行已立) | 「生已盡，梵行已立，所作已辦，不更受有，知如真」—“birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is” | 〔T01 0422b25〕 | No self-gloss |
| Arhat (阿羅訶) | 「彼為漏盡阿羅訶比丘」—“He is an arhat bhikṣu whose outflows are ended” | 〔T01 0422b28〕 | No self-gloss; this fascicle writes 「阿羅訶」—“arhat”, two occurrences in all (〔T01 0422b28〕〔T01 0422c04〕) |
| The Hall of Good Dharma (善法正殿) | 「三十三天集在善法正殿，咨嗟稱歎」—“the gods of the Thirty-Three gather in the Hall of Good Dharma and praise in acclamation” | 〔T01 0422b28〕 | No self-gloss |
| Border city, seven requisites, four provisions (邊城、七事、四食) | 「如王邊城七事具足，四食豐饒，易不難得」—“As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get” | 〔T01 0422c11〕 | The seven requisites from 「謂王邊城造立樓櫓，築地使堅，不可毀壞」—“The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed”〔T01 0422c14〕 onward; the four provisions from 「謂王邊城水草樵木，資有豫備」—“The king’s border city has water, grass, firewood, and timber, its supplies prepared in advance”〔T01 0422c29〕 onward; item by item, see Section VII |
| Watchtowers (樓櫓) | 「謂王邊城造立樓櫓，築地使堅，不可毀壞」—“The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed” | 〔T01 0422c14〕 | No self-gloss |
| Moat (池壍) | 「掘鑿池壍，極使深廣」—“digs a moat, made very deep and wide” | 〔T01 0422c16〕 | No self-gloss; in the application it is written 「池塹」—“moat”〔T01 0423b24〕 |
| The four kinds of troops (四種軍力) | 「集四種軍力，象軍、馬軍、車軍、步軍」—“assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops” | 〔T01 0422c20〕 | 「象軍、馬軍、車軍、步軍」—“elephant troops, horse troops, chariot troops, and foot troops”〔T01 0422c20〕 |
| The great general at the gate (守門大將) | 「立守門大將，明略智辯，勇毅奇謀」—“sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans” | 〔T01 0422c24〕 | 「善則聽入，不善則禁」—“lets the good enter and keeps out the not good”〔T01 0422c25〕 |
| The seven good dharmas (七善法) | 「若聖弟子亦得七善法，逮四增上心，易不難得」—“if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty” | 〔T01 0423a11〕 | The seven dharmas are glossed item by item; see the seven rows below |
| Firm faith (the first good dharma) (堅固信) | 「謂聖弟子得堅固信，深著如來，信根已立」—“The noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established” | 〔T01 0423a14〕 | 「終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法」—“never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the first good dharma”〔T01 0423a15〕 |
| Shame (the second good dharma) (慚) | 「聖弟子常行慚耻，可慚知慚」—“the noble disciple always practices shame; what is to be ashamed of, he knows shame at” | 〔T01 0423a17〕 | 「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法」—“evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the second good dharma”〔T01 0423a18〕 |
| Scruple (the third good dharma) (愧) | 「聖弟子常行羞愧，可愧知愧」—“the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at” | 〔T01 0423a19〕 | 「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法」—“evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the third good dharma”〔T01 0423a20〕 |
| Effort (the fourth good dharma) (精進) | 「聖弟子常行精進，斷惡不善，修諸善法」—“the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas” | 〔T01 0423a22〕 | 「恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法」—“constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the fourth good dharma”〔T01 0423a23〕 |
| Learning (the fifth good dharma) (多聞) | 「聖弟子廣學多聞，守持不忘，積聚博聞」—“the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning” | 〔T01 0423a24〕 | 「所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」—“the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life”〔T01 0423a25〕 |
| Mindfulness (the sixth good dharma) (念) | 「聖弟子常行於念，成就正念」—“the noble disciple always practices mindfulness and accomplishes right mindfulness” | 〔T01 0423a29〕 | 「久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法」—“what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining the sixth good dharma”〔T01 0423a29〕 |
| Wisdom (the seventh good dharma) (智慧) | 「聖弟子修行智慧，觀興衰法」—“the noble disciple cultivates wisdom, contemplating the dharma of rise and decline” | 〔T01 0423b02〕 | 「得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也」—“gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the seventh good dharma”〔T01 0423b02〕 |
| The four higher states of mind (四增上心) | 「逮四增上心，易不難得」—“reaches the four higher states of mind, easily and without difficulty” | 〔T01 0423a11〕 | 「謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心」—“The noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna; this is called the noble disciple reaching the first higher state of mind”〔T01 0423b05〕; the second to fourth higher states of mind are spoken of by the second to fourth dhyānas |
| King Māra (魔王) | 「不為魔王之所得便」—“is not taken advantage of by King Māra” | 〔T01 0423a12〕 | No self-gloss |
| Bringing oneself to nirvāṇa (自致涅槃) | 「樂住無乏，安隱快樂，自致涅槃也」—“dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa” | 〔T01 0423c26〕 | No self-gloss |
| The seven persons in water (七水人) | 「我當為汝說七水人」—“I shall tell you of the seven persons in water” | 〔T01 0424a15〕 | Seven kinds, from 「或有一人常臥水中」—“There is one person who always lies submerged in the water”〔T01 0424a17〕 onward; item by item, see Section VII |
| The person standing on the bank (住岸人) | 「謂住岸人」—“is called the person standing on the bank” | 〔T01 0424a23〕 | No self-gloss |
| The seven persons likened to water (七水喻人) | 「我當復為汝說七水喻人」—“I shall further tell you of the seven persons likened to water” | 〔T01 0424a24〕 | Seven sections explaining the meaning; see the rows below |
| The brāhmaṇa standing on the bank (住岸梵志) | 「謂住岸梵志」—“is called the brāhmaṇa standing on the bank” | 〔T01 0424b03〕 | 「欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫」—“the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance; liberated, he knows that he is liberated”〔T01 0425a03〕 |
| Always lies submerged (常臥) | 「或有一人常臥水中」—“There is one person who always lies submerged in the water” | 〔T01 0424a17〕 | 「謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥」—“A person is covered over by unwholesome dharmas, stained by defilement, receiving the fruit of evil dharmas, making the root of birth and death; this is called a person who always lies submerged”〔T01 0424b09〕 |
| Comes out and sinks again (出已還沒) | 「或復有人出已還沒」—“there is again a person who comes out and sinks again” | 〔T01 0424a26〕 | 「彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒」—“afterward he loses his faith and it is not firm, and loses his keeping of the precepts, giving, learning, and wisdom, and they are not firm; this is called a person who comes out and sinks again”〔T01 0424b14〕 |
| Comes out and stays (出已而住) | 「或復有人出已而住」—“there is again a person who comes out and stays” | 〔T01 0424a26〕 | 「彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住」—“afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; this is called a person who comes out and stays”〔T01 0424b20〕 |
| In the truth of the world it is so (世間諦如有) | 「世間諦如有也」—“in the truth of the world it is so” | 〔T01 0424b12〕 | No self-gloss; one occurrence in each of the seven sections |
| The three bonds (三結) | 「三結便盡，謂身見、戒取、疑」—“the three bonds are then ended—the view of the body, clinging to precepts, and doubt” | 〔T01 0424b28〕 | 「謂身見、戒取、疑」—“the view of the body, clinging to precepts, and doubt”〔T01 0424b28〕 |
| Stream-enterer (須陀洹) | 「三結已盡，得須陀洹，不墮惡法，定趣正覺」—“the three bonds ended, he attains stream-entry, does not fall into evil dharmas, and is certainly bound for right awakening” | 〔T01 0424b29〕 | 「極受七有，天上、人間七往來已，便得苦際」—“receiving at most seven existences; after seven comings and goings among gods and humans, he reaches the end of suffering”〔T01 0424c01〕 |
| One more coming (一往來) | 「三結已盡，婬、怒、癡薄，得一往來天上、人間」—“the three bonds ended, lust, anger, and delusion are thinned, and he attains one more coming among gods and humans” | 〔T01 0424c10〕 | 「一往來已，便得苦際」—“after one coming and going, he reaches the end of suffering”〔T01 0424c11〕 |
| The five lower bonds (五下分結) | 「五下分結盡，謂貪欲、瞋恚、身見、戒取、疑」—“the five lower bonds are ended—sensual desire, hatred, the view of the body, clinging to precepts, and doubt” | 〔T01 0424c20〕 | 「謂貪欲、瞋恚、身見、戒取、疑」—“sensual desire, hatred, the view of the body, clinging to precepts, and doubt”〔T01 0424c20〕; its fruit is 「生於彼間，便般涅槃，得不退法，不還此世」—“he is born in that other place and there attains final nirvāṇa, gaining the dharma of no falling back, not returning to this world”〔T01 0424c21〕 |
| The outflow of desire, the outflow of existence, the outflow of ignorance (欲漏、有漏、無明漏) | 「欲漏心解脫，有漏、無明漏心解脫」—“the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance” | 〔T01 0425a03〕 | No self-gloss |
| Knows suffering as it really is (知苦如真) | 「住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真」—“dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are” | 〔T01 0424b26〕 | No self-gloss |
| Kośala (拘薩羅) | 「佛遊拘薩羅，在人間，與大比丘眾翼從而行」—“the Buddha was wandering in Kośala, among the people, accompanied by a great assembly of bhikṣus” | 〔T01 0425a16〕 | No self-gloss |
| Blazing through and through (洞燃俱熾) | 「忽見一處有大木積，洞燃俱熾」—“suddenly saw in one place a great woodpile, blazing through and through” | 〔T01 0425a17〕 | No self-gloss |
| Sitting cloth (尼師檀) | 「更就餘樹敷尼師檀，結加趺坐」—“went to another tree, spread his sitting cloth, and sat with legs crossed” | 〔T01 0425a19〕 | No self-gloss |
| A kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl (剎利女、梵志、居士、工師女) | 「謂剎利女，梵志、居士、工師女」—“a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl” | 〔T01 0425a23〕 | No self-gloss |
| Those who train as ascetics losing the ascetic’s way (沙門失沙門道) | 「我為汝說，不令汝等學沙門失沙門道」—“I tell you this so that you who train as ascetics do not lose the ascetic’s way” | 〔T01 0425b01〕 | No verbatim self-gloss; its opposite reads 「非梵行稱梵行，非沙門稱沙門」—“not living the holy life claims the holy life, not being an ascetic claims to be an ascetic”〔T01 0425b05〕 |
| The unsurpassed holy life (無上梵行) | 「汝欲成無上梵行者」—“One who wishes to accomplish the unsurpassed holy life” | 〔T01 0425b02〕 | No self-gloss |
| Contemplating one’s own good, contemplating the other’s good, contemplating the good of both (觀自義、觀彼義、觀兩義) | 「當觀自義、觀彼義、觀兩義」—“you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both” | 〔T01 0425b10〕 | No self-gloss; its thought reads 「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽」—“My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life”〔T01 0425b11〕 |
| Gifts of faith (信施) | 「受人信施衣被、飲食、床褥、湯藥」—“receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines” | 〔T01 0425b13〕 | No self-gloss |
| Donors (施主) | 「令諸施主得大福祐，得大果報，得大光明者」—“so that the donors gain great blessing, great fruit, and great radiance” | 〔T01 0425b13〕 | No self-gloss |
| Ended their outflows and loosened their bonds; gave up the precepts and returned home (漏盡結解、捨戒還家) | 「說此法時，六十比丘漏盡結解」—“When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds” | 〔T01 0427a03〕 | 「六十比丘捨戒還家」—“sixty bhikṣus gave up the precepts and returned home”〔T01 0427a04〕; its reason is 「世尊教誡甚深、甚難，學道亦復甚深、甚難」—“The World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard”〔T01 0427a04〕 |
This fascicle has neither of the two names 斯陀含 (once-returner) and 阿那含 (non-returner); the fifth person likened to water in Discourse 4 reads 「得一往來」—“attains one more coming”, and the sixth person likened to water reads 「五下分結盡」—“the five lower bonds are ended”, following the base text.
VII. Similes and Rhetoric
Five similes
- The cow’s milk, curd, butter, and the essence of butter—「譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精」—“It is like this: from the cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ripened butter, from ripened butter comes the essence of butter”〔T01 0422a07〕: a simile for the person who benefits himself and benefits others being the very first among the two kinds of persons (Discourse 1). The application reads 「此二人如上所說，如上分別，如上施設，此為第一」—“these two persons, as told above, as distinguished above, as set forth above—this one is the first”〔T01 0422a12〕. 「譬如」—“it is like” occurs only this once in this fascicle.
- The seven stages of the pārijāta tree—the tree and the noble disciple set against each other stage by stage (Discourse 2):
| Stage | The tree (verbatim) | Anchor | The noble disciple’s name (verbatim) | Anchor |
|---|---|---|---|---|
| 1 | 「若三十三天晝度樹葉萎黃」—“When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow” | 〔T01 0422a20〕 | 「思念出家，是時聖弟子名為葉黃」—“thinks of leaving home, the noble disciple is then called leaves yellowing” | 〔T01 0422b07〕 |
| 2 | 「三十三天晝度樹葉已落」—“the leaves of the pārijāta tree of the gods of the Thirty-Three have fallen” | 〔T01 0422a22〕 | 「是時聖弟子名為葉落」—“the noble disciple is then called leaves fallen” | 〔T01 0422b10〕 |
| 3 | 「三十三天晝度樹葉已還生」—“the leaves of the pārijāta tree of the gods of the Thirty-Three have grown again” | 〔T01 0422a24〕 | 「得初禪成就遊，是時，聖弟子名葉還生」—“attains and dwells in the first dhyāna; at that time the noble disciple is called leaves growing again” | 〔T01 0422b12〕 |
| 4 | 「三十三天晝度樹已生網」—“the pārijāta tree of the gods of the Thirty-Three has formed its web” | 〔T01 0422a26〕 | 「得第二禪成就遊，是時，聖弟子名為生網」—“attains and dwells in the second dhyāna; at that time the noble disciple is called the web forming” | 〔T01 0422b15〕 |
| 5 | 「三十三天晝度樹已生如鳥喙」—“the pārijāta tree of the gods of the Thirty-Three has put forth what is like a bird’s beak” | 〔T01 0422a28〕 | 「得第三禪成就遊，是時，聖弟子名生如鳥喙」—“attains and dwells in the third dhyāna; at that time the noble disciple is called like a bird’s beak” | 〔T01 0422b19〕 |
| 6 | 「三十三天晝度樹已開如鉢」—“the pārijāta tree of the gods of the Thirty-Three has opened like a bowl” | 〔T01 0422b01〕 | 「得第四禪成就遊，是時，聖弟子名生如鉢」—“attains and dwells in the fourth dhyāna; at that time the noble disciple is called like a bowl” | 〔T01 0422b22〕 |
| 7 | 「若晝度樹已盡敷開，光所照、色所映、香所熏，周百由延」—“When the pārijāta tree is fully in bloom, the reach of its light, the glow of its color, and the spread of its fragrance extend all around for a hundred yojanas” | 〔T01 0422b02〕 | 「是時，聖弟子名盡敷開」—“at that time the noble disciple is called fully in bloom” | 〔T01 0422b26〕 |
In the first to sixth stages of the tree the gladness of the gods of the Thirty-Three is recorded each time by 「悅樂歡喜」—“glad and rejoice”, six occurrences in all; the seventh stage reads that the gods of the Thirty-Three 「於晝度樹下集會娛樂」—“gather and amuse themselves beneath the pārijāta tree”〔T01 0422b06〕, which corresponds to 「三十三天集在善法正殿，咨嗟稱歎」—“the gods of the Thirty-Three gather in the Hall of Good Dharma and praise in acclamation”〔T01 0422b28〕 when the noble disciple’s outflows are ended; the discourse concludes 「是謂漏盡阿羅訶共集會也，如三十三天晝度樹下共集會也」—“this is called the gathering of the arhats whose outflows are ended, as the gods of the Thirty-Three gather together beneath the pārijāta tree”〔T01 0422c04〕. 「猶三十三天」—“as … the gods of the Thirty-Three” occurs seven times in all. 3. The seven requisites and four provisions of the royal city—the seven requisites are applied to the seven good dharmas, and the four provisions to the four higher states of mind (Discourse 3); each item of the application begins with 「如王邊城」—“As the king’s border city”:
| # | The royal city (verbatim) | Anchor | What the noble disciple obtains (verbatim) | Anchor |
|---|---|---|---|---|
| 1 | 「謂王邊城造立樓櫓」—“The king’s border city builds watchtowers” | 〔T01 0422c14〕 | 「是謂聖弟子得信樓櫓」—“this is called the noble disciple obtaining the watchtower of faith” | 〔T01 0423b22〕 |
| 2 | 「如王邊城掘鑿池壍」—“As the king’s border city digs a moat” | 〔T01 0422c16〕 | 「是謂聖弟子得慚池塹」—“this is called the noble disciple obtaining the moat of shame” | 〔T01 0423b27〕 |
| 3 | 「如王邊城周匝通道」—“As the king’s border city opens the roads around it on every side” | 〔T01 0422c18〕 | 「是謂聖弟子得愧平道」—“this is called the noble disciple obtaining the level road of scruple” | 〔T01 0423c02〕 |
| 4 | 「如王邊城集四種軍力」—“As the king’s border city assembles the four kinds of troops” | 〔T01 0422c20〕 | 「是謂聖弟子得精進軍力」—“this is called the noble disciple obtaining the troops of effort” | 〔T01 0423c07〕 |
| 5 | 「如王邊城豫備軍器弓、矢、鉾、戟」—“As the king’s border city makes ready its weapons—bows, arrows, spears, and halberds” | 〔T01 0422c22〕 | 「是謂聖弟子得多聞軍器」—“this is called the noble disciple obtaining the weapons of learning” | 〔T01 0423c13〕 |
| 6 | 「如王邊城立守門大將」—“As the king’s border city sets up the great general at the gate” | 〔T01 0422c24〕 | 「是謂聖弟子得念守門大將」—“this is called the noble disciple obtaining mindfulness as the great general at the gate” | 〔T01 0423c18〕 |
| 7 | 「如王邊城築立高墻，令極牢固，泥塗堊灑」—“As the king’s border city builds the high wall, made very firm, plastered with mud and sprinkled with lime” | 〔T01 0422c26〕 | 「是謂聖弟子得智慧牆」—“this is called the noble disciple obtaining the wall of wisdom” | 〔T01 0423c22〕 |
| Provision 1 | 「謂王邊城水草樵木，資有豫備」—“The king’s border city has water, grass, firewood, and timber, its supplies prepared in advance” | 〔T01 0422c29〕 | 「逮初禪成就遊，樂住無乏，安隱快樂，自致涅槃也」—“reaches and dwells in the first dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa” | 〔T01 0423c26〕 |
| Provision 2 | 「如王邊城多收稻穀及儲畜麥」—“As the king’s border city gathers much rice and grain and also stores barley” | 〔T01 0423a02〕 | 「逮第二禪成就遊，樂住無乏，安隱快樂，自致涅槃也」—“reaches and dwells in the second dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa” | 〔T01 0424a01〕 |
| Provision 3 | 「如王邊城多積秥豆及大小豆」—“As the king’s border city lays up many beans, with beans large and small” | 〔T01 0423a04〕 | 「逮第三禪成就遊，樂住無乏，安隱快樂，自致涅槃也」—“reaches and dwells in the third dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa” | 〔T01 0424a05〕 |
| Provision 4 | 「如王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉」—“As the king’s border city keeps butter, oil, honey, and sugarcane, sugar, fish, salt, and dried meat” | 〔T01 0423a06〕 | 「逮第四禪成就遊，樂住無乏，安隱快樂，自致涅槃」—“reaches and dwells in the fourth dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa” | 〔T01 0424a09〕 |
Each item of the seven requisites closes with 「為內安隱，制外怨敵」—“for peace within and to hold off enemies without”; this phrase occurs twenty-two times in this fascicle. All seven items of the application read 「除惡不善，修諸善法也」—“removing evil and unwholesome dharmas and cultivating good dharmas”, seven occurrences in all; all the applications of the four provisions read 「樂住無乏，安隱快樂，自致涅槃」—“dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa”, four occurrences in all. The general statement and the general conclusion have the same sentence: 「是故王城不為外敵破，唯除內自壞」—“is therefore not broken by an outside enemy, except only by its own ruin from within”〔T01 0422c12〕, 「不為外敵破，唯除內自壞」—“is not broken by an outside enemy, except only by its own ruin from within”〔T01 0423a10〕. For the fourth provision, the earlier passage reads 「一切具足」—“all of it complete”〔T01 0423a07〕, and the application reads 「一切充足」—“all of it in full supply”〔T01 0424a07〕, following the characters. 4. The seven persons in water and the seven persons likened to water—the World-Honored One twice lists seven kinds of persons, and the wording differs place by place (Discourse 4):
| Place | The seven persons in water (verbatim) | Anchor | The seven persons likened to water (verbatim) | Anchor |
|---|---|---|---|---|
| 1 | 「或有一人常臥水中」—“There is one person who always lies submerged in the water” | 〔T01 0424a17〕 | 「或有人常臥」—“There is a person who always lies submerged” | 〔T01 0424a26〕 |
| 2 | 「或復有人出水還沒」—“there is again a person who comes out of the water and sinks again” | 〔T01 0424a17〕 | 「或復有人出已還沒」—“there is again a person who comes out and sinks again” | 〔T01 0424a26〕 |
| 3 | 「或復有人出水而住」—“there is again a person who comes out of the water and stays” | 〔T01 0424a18〕 | 「或復有人出已而住」—“there is again a person who comes out and stays” | 〔T01 0424a26〕 |
| 4 | 「或復有人出水而住，住已而觀」—“there is again a person who comes out of the water and stays, and having stayed, looks” | 〔T01 0424a18〕 | 「或復有人出已而住，住已而觀」—“there is again a person who comes out and stays, and having stayed, looks” | 〔T01 0424a27〕 |
| 5 | 「或復有人出水而住，住已而觀，觀已而渡」—“there is again a person who comes out of the water and stays, having stayed, looks, and having looked, crosses” | 〔T01 0424a19〕 | 「或復有人出已而住，住已而觀，觀已而渡」—“there is again a person who comes out and stays, having stayed, looks, and having looked, crosses” | 〔T01 0424a28〕 |
| 6 | 「或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸」—“there is again a person who comes out of the water and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank” | 〔T01 0424a20〕 | 「或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸」—“there is again a person who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank” | 〔T01 0424a29〕 |
| 7 | 「或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人」—“there is again a person who comes out of the water and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the person standing on the bank” | 〔T01 0424a22〕 | 「或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志」—“there is again a person who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank” | 〔T01 0424b01〕 |
The seven persons in water read 「出水」—“comes out of the water”, 「一人」—“one person”, 「住岸人」—“the person standing on the bank”; the seven persons likened to water read 「出已」—“comes out”, 「人」—“a person”, 「住岸梵志」—“the brāhmaṇa standing on the bank”. Each of the seven sections distinguishing the meaning sets up its simile with 「猶人溺水」—“As a person who has fallen into the water” or 「猶人沒溺」—“As a person who has sunk”, applies it with 「我說彼人亦復如是」—“so too, I say, is that person”, and closes it with 「世間諦如有也」—“in the truth of the world it is so”: 「猶人沒溺，臥于水中」—“As a person who has sunk lies submerged in the water”〔T01 0424b11〕 once, 「猶人溺水」—“As a person who has fallen into the water” six times, 「我說彼人亦復如是」—“so too, I say, is that person” seven times, 「世間諦如有也」—“in the truth of the world it is so” seven times. The simile of the seventh section still reads 「謂住岸人」—“is called the person standing on the bank”〔T01 0425a09〕, while the person to whom it is applied reads 「謂住岸梵志」—“is called the brāhmaṇa standing on the bank”〔T01 0425a07〕; 「住岸梵志」—“the brāhmaṇa standing on the bank” occurs three times in all, and 「住岸人」—“the person standing on the bank” twice in all. For the sentences on the fruits in the fourth to seventh sections, see Section VI (stream-enterer, one more coming, the five lower bonds, the outflows of desire, existence, and ignorance). 5. The seven rounds of the woodpile—the first round sets a thing of extreme pain against the happiness of embracing a girl, and the six rounds after it set a thing of extreme pain against the happiness of receiving people’s gifts of faith (Discourse 5; the seven rounds verbatim, see Section I). In all seven rounds the World-Honored One’s words begin with the same lead: 「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧」—“I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather”, seven occurrences in all; the first round continues 「寧抱木積洞燃俱熾」—“would rather embrace a woodpile blazing through and through”〔T01 0425b02〕, and the second to seventh rounds continue 「寧令力士」—“would rather let a strong man”, six occurrences in all, as at〔T01 0425b26〕. Every round sets 「彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中」—“though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell” against 「若愚癡人犯戒不精進」—“If a foolish person breaks the precepts and is not diligent”: the former seven times, the latter seven times. The sentence of contemplating the good, 「當觀自義、觀彼義、觀兩義」—“you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both”, seven times. 「洞燃俱熾」—“blazing through and through” occurs seventeen times in all.
Summary verse—one verse of two lines, at the head of the chapter, listing the names of the ten discourses of this chapter (see Section I).
Restatement in three forms—Of the seven items of Discourse 1, the six items of knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing oneself, and knowing the assembly are each restated in the three forms of 「知」—“knowing”, 「不知」—“not knowing”, and 「善知」—“knowing well”: as with knowing the Dharma, 「是謂比丘為知法也」—“this is called a bhikṣu knowing the Dharma”〔T01 0421a20〕, 「若有比丘不知法者」—“If a bhikṣu does not know the Dharma”〔T01 0421a20〕, 「若有比丘善知法者」—“If a bhikṣu knows the Dharma well”〔T01 0421a23〕. The seventh item, knowing the superior and inferior among persons, has only the 「知」—“knowing” form, beginning with 「云何比丘知人勝如？」—“How does a bhikṣu know the superior and inferior among persons?”〔T01 0421c05〕 and concluding with 「是謂比丘知人勝如」—“This is called a bhikṣu knowing the superior and inferior among persons”〔T01 0422a14〕; the base text has no forms of not knowing and knowing well, following the base text.
The nine layers of the two kinds of persons—the passage on knowing the superior and inferior among persons distinguishes layer upon layer by 「二種」—“two kinds”, nine layers in all:
- 「有信、有不信」—“those with faith and those without”〔T01 0421c06〕
- 「有數往見比丘、有不數往見比丘」—“those who often go to see the bhikṣus, and those who do not often go to see the bhikṣus”〔T01 0421c08〕
- 「有禮敬比丘、有不禮敬比丘」—“those who pay respect to the bhikṣus, and those who do not pay respect to the bhikṣus”〔T01 0421c10〕
- 「有問經、有不問經」—“those who ask about the discourses, and those who do not ask about the discourses”〔T01 0421c13〕
- 「有一心聽經、有不一心聽經」—“those who listen to the discourses single-mindedly, and those who do not listen to the discourses single-mindedly”〔T01 0421c15〕
- 「有聞持法、有聞不持法」—“those who hear and retain the Dharma, and those who hear and do not retain the Dharma”〔T01 0421c17〕
- 「有聞法觀義、有聞法不觀義」—“those who hear the Dharma and contemplate its meaning, and those who hear the Dharma and do not contemplate its meaning”〔T01 0421c19〕
- 「有知法、知義、向法次法、隨順於法、如法行之」—“those who know the Dharma, know the meaning, go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma”〔T01 0421c22〕
- 「有自饒益，亦饒益他，饒益多人，愍傷世間」—“those who benefit themselves and benefit others, benefit the many, pity the world”〔T01 0421c28〕
The first eight layers are all judged by superior and inferior, as in the first layer, 「若信者勝，不信者為不如也」—“one with faith is superior, one without faith is inferior”〔T01 0421c07〕; 「為不如也」—“is inferior” occurs eight times in all. The ninth layer is judged by 「此人於彼人中為極第一」—“this person among those persons is the very first”〔T01 0422a06〕.
The shared sentences of the four dhyānas—the third to sixth stages of the noble disciple in Discourse 2 and the four higher states of mind of Discourse 3 have the same wording for the four dhyānas; before the name of the dhyāna, Discourse 2 writes ‘attains’ and Discourse 3 writes ‘reaches’. For the second dhyāna Discourse 2 reads 「覺觀已息」—“initial and sustained thought stilled”〔T01 0422b14〕 and 「無覺無觀」—“without initial and sustained thought”〔T01 0422b15〕, and Discourse 3 reads 「覺、觀已息」—“initial and sustained thought stilled” and 「無覺、無觀」—“without initial and sustained thought”〔T01 0423b08〕, following the characters. 「成就遊」—“dwells having attained” occurs fourteen times in this fascicle.
VIII. Citation and Carrying Forward
- The names of the four Āgamas in the treatise collection: 〔T30n1579 0772c09〕〔T30n1579 0772c10〕〔T30n1579 0772c25〕 (verbatim in Section III). The treatise collection has no item-by-item gloss, and beyond this no shared words with the treatise are set up.
IX. Placement Among the Recensions
The rows of the Taishō collation notes and of the current edition for this fascicle come to ninety-one in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【CB】 = the current edition; 【麗-CB】 = the Korean edition as marked by the current edition). The current reading gives the character of the base text; where the base text marks something itself in an interlinear note and the Taishō notes record the three editions as lacking it, the current reading gives the full text of that interlinear note. Recorded side by side, not judged.
| No. | Anchor | Current reading | Variant readings |
|---|---|---|---|
| 001 | 0421a05 | 孝武及安帝世隆安元年十一月至二年六月了於東亭寺 (in the reigns of Emperors Xiaowu and An, from the eleventh month of the first year of Long’an to the sixth month of the second year, completed at Dongting Monastery) | 【宋】【元】【明】無 (lack) |
| 002 | 0421a07 | 道祖筆受 (taken down by Daozu) | 【宋】【元】【明】無 (lack) |
| 003 | 0421a08 | 中阿含 (of the Madhyama Āgama) | 【宋】【元】【明】無 (lack) |
| 004 | 0421a11 | 日、車、漏盡七 (the Sun, the Chariot, the Ending of Outflows—seven) | 【宋】【元】【明】七日車漏盡 (the same characters in the order seven, Sun, Chariot, Ending of Outflows) |
| 005 | 0421a12 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 006 | 0421a19 | 是 (their) | 【宋】【元】【明】無 (lack) |
| 007 | 0422a03 | 不 (not) | 【宋】【元】【明】無 (lack) |
| 008 | 0422a17 | 善法經第一竟 (The Discourse on Good Dharmas, the first, ends) | 【明】無 (lacks) |
| 009 | 0422a17 | 〔一千四百二十三字〕 ([one thousand four hundred and twenty-three characters]) | 【宋】【元】【明】無 (lack) |
| 010 | 0422a18 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 011 | 0422a18 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 012 | 0422b14 | 靜 (calm) | 【宋】【元】【明】靖 (still) |
| 013 | 0422c08 | 晝度樹經第二竟 (The Discourse on the Pārijāta Tree, the second, ends) | 【明】無 (lacks) |
| 014 | 0422c08 | 〔七百五十二字〕 ([seven hundred and fifty-two characters]) | 【宋】【元】【明】無 (lack) |
| 015 | 0422c09 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 016 | 0422c09 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 017 | 0422c20 | 力 (-troops, in “the four kinds of troops”) | 【宋】【元】【明】無 (lack) |
| 018 | 0422c29 | 食 (provision) | 【宋】【元】【明】事 (requisite) |
| 019 | 0423a05 | 秥 (a kind of bean) | 【元】【明】葫 (gourd) |
| 020 | 0423a07 | 餹 (sugar) | 【宋】【元】【明】糖 (sugar, another form) |
| 021 | 0423a08 | 具 (complete) | 【宋】【元】【明】充 (full) |
| 022 | 0423a08 | 外 (outside) | 【明】伏 (subdue) |
| 023 | 0423b08 | 靜 (calm) | 【宋】【元】【明】靖 (still) |
| 024 | 0423c04 | 力 (-troops) | 【宋】【元】【明】無 (lack) |
| 025 | 0423c08 | 豫備 (prepared in advance) | 【元】【明】備豫 (the two characters in reverse order) |
| 026 | 0423c09 | 鉾 (spear) | 【宋】【元】【明】矛 (spear, another form) |
| 027 | 0423c13 | 達 (penetrate) | 【宋】【元】【明】遠 (far) |
| 028 | 0423c29 | 靜 (calm) | 【宋】【元】【明】靖 (still) |
| 029 | 0424a07 | 餹 (sugar) | 【宋】【元】【明】糖 (sugar, another form) |
| 030 | 0424a12 | 城喻經第三竟 (The Discourse on the Simile of the City, the third, ends) | 【明】無 (lacks) |
| 031 | 0424a12 | 〔一千九百二字〕 ([one thousand nine hundred and two characters]) | 【宋】【元】【明】無 (lack) |
| 032 | 0424a13 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 033 | 0424a13 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 034 | 0424a20 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 035 | 0424a21 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 036 | 0424a21 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 037 | 0424a22 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 038 | 0424a23 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 039 | 0424a26 | 人 (a person) | 【宋】【元】【明】一人 (one person) |
| 040 | 0424a26 | 臥 (lies submerged) | 【元】【明】臥水中 (lies submerged in the water) |
| 041 | 0424a29 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 042 | 0424b01 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 043 | 0424b01 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 044 | 0424b02 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 045 | 0424b03 | 所 (as, in “as told above”) | the current reading is 所 (【CB】【麗-CB】); 【大】無 (lacks) |
| 046 | 0424b06 | 主 (master) | 【宋】【元】【明】王 (king) |
| 047 | 0424b27 | 習 (arising) | 【元】【明】集 (arising, another character) |
| 048 | 0424c01 | 七 (seven) | 【元】十 (ten) |
| 049 | 0424c05 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 050 | 0424c07 | 固 (firm) | 【元】因 (cause) |
| 051 | 0424c09 | 習 (arising) | 【元】【明】集 (arising, another character) |
| 052 | 0424c12 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 053 | 0424c13 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 054 | 0424c16 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 055 | 0424c16 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 056 | 0424c19 | 習 (arising) | 【元】【明】集 (arising, another character) |
| 057 | 0424c23 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 058 | 0424c23 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 059 | 0424c25 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 060 | 0424c25 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 061 | 0424c27 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 062 | 0424c27 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 063 | 0425a02 | 習 (arising) | 【元】【明】集 (arising, another character) |
| 064 | 0425a07 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 065 | 0425a07 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 066 | 0425a08 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 067 | 0425a09 | 渡 (cross) | 【宋】【元】【明】度 (cross, another form) |
| 068 | 0425a14 | 水喻經第四竟 (The Discourse on the Simile of Water, the fourth, ends) | 【明】無 (lacks) |
| 069 | 0425a14 | 〔千三百八十八字〕 ([a thousand three hundred and eighty-eight characters]) | 【宋】【元】【明】無 (lack) |
| 070 | 0425a15 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 071 | 0425a15 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 072 | 0425a19 | 檀 (-dana, in “sitting cloth”) | 【宋】【元】【明】壇 (another character for the same sound) |
| 073 | 0425a19 | 加 (crossed, in “sat with legs crossed”) | 【宋】【元】【明】跏 (crossed, another form) |
| 074 | 0425a21 | 世尊 (World-Honored One) | 【宋】【元】【明】無 (lack) |
| 075 | 0425a22 | 汝 (your) | 【宋】【元】【明】無 (lack) |
| 076 | 0425a22 | 謂 (namely) | 【宋】【元】【明】諸 (all) |
| 077 | 0425b16 | 𨄔 (shank) | 【大】摶 (roll); 【宋】【元】【明】腨 (calf) |
| 078 | 0425b21 | 𨄔 (shank) | 【大】摶 (roll) |
| 079 | 0425b27 | 𨄔 (shank) | 【大】摶 (roll) |
| 080 | 0425c15 | 梵 (brāhmaṇa) | 【元】居 (householder) |
| 081 | 0426a20 | 鉗鉗 (tongs … prises open) | 【宋】【元】【明】鉆鉆 (another form of the same two characters) |
| 082 | 0426a26 | 鉗鉗 (tongs … prises open) | 【宋】【元】【明】鉆鉆 (another form of the same two characters) |
| 083 | 0426c14 | 熅暖 (warmed) | 【宋】【元】【明】溫暖 (warm) |
| 084 | 0426c17 | 熅暖 (warmed) | 【宋】【元】【明】溫暖 (warm) |
| 085 | 0426c25 | 熅暖 (warmed) | 【宋】【元】【明】溫暖 (warm) |
| 086 | 0427a01 | 信 (faith) | 【元】【明】布 (spread) |
| 087 | 0427a05 | 誡 (instruction) | 【宋】【元】【明】戒 (precept) |
| 088 | 0427a07 | 木積喻經第五竟 (The Discourse on the Simile of the Woodpile, the fifth, ends) | 【明】無 (lacks) |
| 089 | 0427a07 | 〔二千六百四十四字〕 ([two thousand six hundred and forty-four characters]) | 【宋】【元】【明】無 (lack) |
| 090 | 0427a08 | 〔八千一百九字〕 ([eight thousand one hundred and nine characters]) | 【宋】【元】【明】無 (lack) |
| 091 | 0427a08 | 〔初一日誦〕 ([first-day recitation]) | 【宋】【元】【明】無 (lack) |
- Distribution: four rows for the fascicle-head attribution and the summary verse (001–004); five rows for Discourse 1 (005–009); five rows for Discourse 2 (010–014); seventeen rows for Discourse 3 (015–031); thirty-eight rows for Discourse 4 (032–069); twenty rows for Discourse 5 (070–089); two rows for the end of the fascicle (090–091).
- For the character 「渡」—“cross” in Discourse 4, the rows in which the three editions write 度 come to twenty-four in all (034–038, 041–044, 049, 052–055, 057–062, 064–067).
- Rows 001 and 002: the three editions all lack the 「孝武及安帝世隆安元年十一月至二年六月了於東亭寺」—“in the reigns of Emperors Xiaowu and An, from the eleventh month of the first year of Long’an to the sixth month of the second year, completed at Dongting Monastery” and the 「道祖筆受」—“taken down by Daozu” of the long form of the attribution of Fascicle 1; recorded as noted.
- Row 004: in the second line of the summary verse, the three editions read 七日車漏盡; recorded as noted.
Three additional collation notes (notes added by the current edition; the current reading differs from the original Taishō printing)
- 〔T01 0424b03〕 「如上所說」—“as told above”, its 「所」: the current reading is 所 (【CB】【麗-CB】); the original Taishō printing lacks it (row 045).
- 〔T01 0425b21〕: the current reading is 𨄔 (【CB】); the original Taishō printing reads 摶 (row 078).
- 〔T01 0425b27〕: the current reading is 𨄔 (【CB】); the original Taishō printing reads 摶 (row 079).
- The 「𨄔」—“shank” of〔T01 0425b16〕: the Taishō note reads 𨄔【大】＊，腨【宋】＊【元】＊【明】＊ (the current note), and the current edition also lists 【大】 as reading 摶 (row 077); recorded, not judged.
One note on the position of a Taishō note—〔T01 0421a09〕 the interlinear note below the chapter title, 「〔有五品半合有六十四經〕」—“[five and a half chapters, sixty-four discourses in all]”; the Taishō note says: 夾註（有五品…經）十字【宋】【元】【明】俱在品中經題下 (in the Song, Yuan, and Ming editions the ten characters of the interlinear note “(five and a half chapters … discourses)” all stand below the discourse title within the chapter). Recorded as it stands.
Characters
- 「」 is written in this form (a missing character, three occurrences · the base text composes it as 〔窗/心〕 · the common character is 『窗』 “window” · No Taishō note recorded): in the seventh round of Discourse 5, 「泥治堊灑，戶牢密」—“plastered with mud and sprinkled with lime, the windows and doors tight and close”〔T01 0426c13〕〔T01 0426c17〕〔T01 0426c25〕. Recorded as it stands, the character not corrected.
- 「𨄔」 is written in this form (one character of Extension B), three occurrences in the second round of Discourse 5: 〔T01 0425b16〕〔T01 0425b21〕〔T01 0425b27〕; for the collation notes, see rows 077–079.
- 「㯓」 is written in this form (one character of Extension A), three occurrences in the sixth round of Discourse 5: 「床㯓臥具」—“beds and couches and bedding”〔T01 0426b22〕〔T01 0426b25〕〔T01 0426c03〕; No Taishō note recorded.
- 「阿羅訶」—“arhat” occurs twice (〔T01 0422b28〕〔T01 0422c04〕); this fascicle has no form 阿羅漢, following the characters.
- 「池壍」—“moat” occurs once〔T01 0422c16〕, 「池塹」—“moat” twice〔T01 0423b24〕〔T01 0423b27〕, following the characters.
- 「高墻」—“the high wall” occurs once〔T01 0422c27〕, 「高牆」—“the high wall” once〔T01 0423c19〕, 「智慧牆」—“the wall of wisdom” once〔T01 0423c23〕, following the characters.
- 「堊」—“lime” occurs five times: in Discourse 3 「泥塗堊灑」—“plastered with mud and sprinkled with lime” twice (〔T01 0422c27〕〔T01 0423c20〕), in Discourse 5 「泥治堊灑」—“plastered with mud and sprinkled with lime” three times (〔T01 0426c13〕〔T01 0426c17〕〔T01 0426c25〕); Discourse 3 writes 塗 and Discourse 5 writes 治, following the characters.
- 「慚耻」—“shame” occurs twice (〔T01 0423a17〕〔T01 0423b25〕), written 耻; 「穢汙」—“defilements” three times (〔T01 0423a18〕〔T01 0423a20〕〔T01 0423b26〕) and 「穢污」—“defilements” once (〔T01 0423c01〕), following the characters.
- 「結加趺坐」—“sat with legs crossed”〔T01 0425a19〕, written 加; the three editions write 跏 (row 073).
- 「尼師檀」—“sitting cloth”〔T01 0425a19〕, written 檀; the three editions write 壇 (row 072).
Interlinear notes—the base text’s own marks 〔…〕 come to fourteen places in all: three in the chapter title ([ten discourses] [first-day recitation] [five and a half chapters, sixty-four discourses in all]); one [first-day recitation] in each of the discourse titles of Discourses 2 to 5; one character count at the end of each of the five discourses; two at the end of the fascicle, the character count and [first-day recitation]. The discourse title of Discourse 1 has no [first-day recitation]. Recorded as it stands.
The character counts marked at the end of each discourse, and the present count—the character counts marked by the base text at the end of each discourse are recorded side by side with the present count of the Chinese characters of each discourse (from the discourse title to the closing line marking its count; the figure for the fifth discourse includes the seventeen characters of the closing line of the fascicle); the two figures are reckoned in different ways, and they are recorded as they stand, not collated.
| Discourse | Marked | Present count |
|---|---|---|
| 1 | 一千四百二十三字 (one thousand four hundred and twenty-three characters) | 1,449 |
| 2 | 七百五十二字 (seven hundred and fifty-two characters) | 782 |
| 3 | 一千九百二字 (one thousand nine hundred and two characters) | 1,930 |
| 4 | 千三百八十八字 (a thousand three hundred and eighty-eight characters) | 1,417 |
| 5 | 二千六百四十四字 (two thousand six hundred and forty-four characters) | 2,690 |
At the end of the fascicle it marks 「〔八千一百九字〕」—“[eight thousand one hundred and nine characters]”〔T01 0427a08〕; the sum of the counts marked for the five discourses is eight thousand one hundred and nine, the same figure as that marked at the end of the fascicle.
X. Pāli Parallels on Record and Variants of the Alternate Translations
① Parallels on record—the Pāli parallels in the Taishō headnotes are copied verbatim from the notes of the original printing; where the current note differs from the original note, it is recorded alongside as [CBETA collation: …]. The Pāli is not translated, and the Chinese is not altered on the basis of the Pāli.
Five entries on the discourse titles:
| Discourse | Taishō headnote (verbatim) | Anchor |
|---|---|---|
| 1 | ～A. VII. 64. Dhammaññū sutta. [No. 27, No. 125(39.1)] [CBETA collation: the current note reads ～A. VII. 64. Dhammaññū sutta，[No. 27, No. 125(39.1)]] | 0421a12 |
| 2 | ～A. VII. 65. Pārichattaka sutta. [No. 28, No. 125(39.2)] [CBETA collation: the current note reads ～A. VII. 65. Pārichattaka sutta，[No. 28, No. 125(39.2)]] | 0422a18 |
| 3 | ～A. VII. 63. Nagara sutta. [No. 125(39.4)] [CBETA collation: the current note reads ～A. VII. 63. Nagara sutta.，[No. 125(39.4)]] | 0422c09 |
| 4 | ～A. VII. 15. Udakūpama. [No. 29, No. 125(39.3)] [CBETA collation: the current note reads ～A. VII. 15. Udakūpama.，[No. 29, No. 125(39.3)]] | 0424a13 |
| 5 | ～A. VII. 68. Aggi. [No. 125(33.10)] [CBETA collation: the current note reads ～A. VII. 68. Aggi.，[No. 125(33.10)]] | 0425a15 |
Three entries within the discourses (all in Discourses 1 and 3):
| Discourse | Taishō headnote (verbatim) | Anchor |
|---|---|---|
| 1 | 七法（知法…知人勝法）～Dhammaññū, attaññū, kālaññū, mattaññū, atthaññū, parisaññū, puggalaparaññū. [CBETA collation: the current note reads 七法（知法…知人勝法）【大】，～Dhammaññū, attaññū, kālaññū, mattaññū, atthaññū, parisaññū, puggalaparaññū.] | 0421a16 |
| 1 | 十二部經～（九部經）Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla. [CBETA collation: the current note reads 十二部經【大】，～（九部經）Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla.] | 0421a18 |
| 3 | ～Hatthārohā, assārohā, rathikā, dhanuggahā. [CBETA collation: the current note reads 象軍馬軍車軍步軍【大】，～Hatthārohā, assārohā, rathikā, dhanuggahā.] | 0422c20 |
The Pāli parallels in the Taishō headnotes for this fascicle are eight entries in all; each of the five discourses has a note on its title, and no discourse lacks one. The heading of the note on the seven dharmas in Discourse 1 reads 七法（知法…知人勝法） (the seven dharmas (knowing the Dharma … knowing the superior among persons)), while the text of the base text reads 「知人勝如」—“knows the superior and inferior among persons”〔T01 0421a17〕; the heading of the note on the passage on knowing the Dharma in Discourse 1 reads 十二部經 (the twelve divisions of the discourses), while the text of the base text lists eleven names together with 「及說是義」—“and the statement of their meaning”〔T01 0421a19〕: in both cases the note text is copied as it stands, not judged.
② Variants of the alternate translations—the numbers of the separate texts noted by the Taishō notes, copied:
| Discourse | Numbers noted by the Taishō notes | Anchor |
|---|---|---|
| 1 | No. 27, No. 125(39.1) | 0421a12 |
| 2 | No. 28, No. 125(39.2) | 0422a18 |
| 3 | No. 125(39.4) | 0422c09 |
| 4 | No. 29, No. 125(39.3) | 0424a13 |
| 5 | No. 125(33.10) | 0425a15 |
The numbers noted are only copied; the separate texts are not read, and no comparison is constructed.
③ Mātṛkā—The treatise collection has no item-by-item gloss.