中阿含經 卷第十Madhyama Āgama · Fascicle 10
「阿難！但法自然，持戒者便得不悔」〔T01 0485b23〕。這一卷十六經只說一句話：一法有一法為其習。所習具則此法自具，不思而得；所習不具則此法必無是處。
一、所趣
持戒為何義？令不悔。不悔為何義？令歡悅。一法之義在其後一法，問至無欲，答以解脫。「法法相益，法法相因」〔T01 0485b15〕，戒在此岸而其所趣在彼岸。不應思令我不悔，但法自然；不待求而得。
二、所養
「本無有愛，然今生有愛」〔T01 0487b07〕，本際不可知，所因可知。有愛以無明為習，逆推至惡人；明解脫以七覺支為習，逆推至善人。大海以大河為食，大河以小河，溪㵎平澤以雨，「有時大雨」〔T01 0488a29〕，則大海滿。問流轉之所由，不問其始，問今所親近者是誰。
三、所接
涅槃以解脫為習，逆推至信；信以苦為習，苦以老死，至無明而止。順說之，緣無明行，乃至緣老死苦，「習苦，便有信」〔T01 0491a07〕。十二支之末，道之首，一字相接。盡智自奉事善知識起，「未聞便聞，已聞便利」〔T01 0490b06〕；聞在信前，奉事在聞前。
四、所熟
彌醯白佛：「我有為有作而有所觀」〔T01 0491b14〕，世尊言「汝去，隨意所欲」〔T01 0491b16〕。獨坐㮈林，三惡念生。心解脫未熟，先習五法，首在與善知識俱；復修四法，末在無常想。得無常想者必得無我想，無我想者斷一切我慢。鏈之首各異，其末皆是涅槃；心之熟不在靜處，在所習。
“Ānanda, it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret”. The sixteen discourses of this fascicle say one sentence: one dharma has one dharma as its supporting condition. When what supports it is complete, this dharma is complete of itself, gained without thinking; when what supports it is not complete, for this dharma there is no such possibility.
I. What It Tends Toward
What is the meaning of keeping the precepts? It brings freedom from regret. What is the meaning of freedom from regret? It brings gladness. The meaning of one dharma lies in the dharma after it; the asking reaches dispassion, and the answer is liberation. “Dharma benefiting dharma, dharma depending on dharma”: the precepts are on this shore, and what they tend toward is the far shore. One should not think, let me be free from regret; it is simply the nature of dharmas; it is gained without being sought.
II. What Nourishes It
“There was no craving for existence before, and yet now craving for existence has arisen”; the first beginning cannot be known, and what it depends on can be known. Craving for existence has ignorance as its supporting condition, traced back to the bad person; clear knowing and liberation have the seven factors of awakening as their supporting condition, traced back to the good person. The great ocean has the great rivers as its nutriment, the great rivers the small rivers, the gullies, ravines, and level marshes the rain; “at times there is great rain”, and the great ocean is full. Asking what the round of existence comes from, one does not ask its start; one asks who it is that one now keeps close to.
III. Where They Join
Nirvāṇa has liberation as its supporting condition, traced back to faith; faith has suffering as its supporting condition, suffering old age and death, and so on until it stops at ignorance. Stated forward, conditioned by ignorance, formations, up to conditioned by old age and death, suffering, and “supported by suffering, there is faith”. The end of the twelve links and the head of the path join in a single word. The knowledge of ending begins from attending upon good friends, “what was not heard is heard, and what has been heard is turned to benefit”; hearing comes before faith, and attending comes before hearing.
IV. What Ripens It
Mixi said to the Buddha: “I have something to accomplish, something to do, and something to look to”, and the World-Honored One said “go, as you wish”. Sitting alone in the mango grove, three evil thoughts arose. When the mind’s liberation is not yet ripe, one first cultivates five dharmas, the first of which is being together with good friends; and one further cultivates four dharmas, the last of which is the perception of impermanence. One who gains the perception of impermanence surely gains the perception of not self, and one with the perception of not self cuts off all conceit. The heads of the chains differ, and their end is in every case nirvāṇa; the ripening of the mind lies not in the quiet place but in what supports it.
東晉罽賓三藏瞿曇僧伽提婆譯《中阿含經》〈習相應品·卷第十〉· 大正藏 T01n0026〔起 T01 0485a07〕。段／行首〔T01 …〕＝大正藏頁・欄・行錨；「（N）」＝底本經序（本卷16經）。
〔T01 0485a07〕中阿含經卷第十 東晉罽賓三藏瞿曇僧伽提婆譯 〔T01 0485a10〕習相應品第五〔有十六經〕〔初一日誦〕 何義、不思、念、慚二戒敬各二、及本際 二食、盡智、說涅槃彌醯、即為比丘說 〔T01 0485a13〕（四二）中阿含習相應品何義經第一 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，尊者阿難則於晡時從燕坐起，往詣佛所，稽首禮足，却住一面，白曰：「世尊！持戒為何義？」世尊答曰：「阿難！持戒者，令不悔義。阿難！若有持戒者，便得不悔。」復問：「世尊！不悔為何義？」世尊答曰：「阿難！不悔者，令歡悅義。阿難！若有不悔者，便得歡悅。」復問：「世尊！歡悅為何義？」世尊答曰：「阿難！歡悅者，令喜義。阿難！若有歡悅者，便得喜。」復問：「世尊！喜為何義？」世尊答曰：「阿難！喜者，令止義。阿難！若有喜者，便得止身。」復問：「世尊！止為何義？」世尊答曰：「阿難！止者，令樂義。阿難！若有止者，便得覺樂。」復問：「世尊！樂為何義？」世尊答曰：「阿難！樂者，令定義。阿難！若有樂者，便得定心。」復問：「世尊！定為何義？」世尊答曰：「阿難！定者，令見如實、知如真義。阿難！若有定者，便得見如實、知如真。」復問：「世尊！見如實、知如真為何義？」世尊答曰：「阿難！見如實、知如真者，令厭義。阿難！若有見如實、知如真者，便得厭。」復問：「世尊！厭為何義？」世尊答曰：「阿難！厭者，令無欲義。阿難！若有厭者，便得無欲。」復問：「世尊！無欲為何義？」世尊答曰：「阿難！無欲者，令解脫義。阿難！若有無欲者，便得解脫一切婬、怒、癡。是為，阿難！因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定。阿難！多聞聖弟子因定便得見如實、知如真，因見如實、知如真，便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸。」佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行。何義經第一竟〔五百二十九字〕 〔T01 0485b19〕（四三）中阿含習相應品不思經第二〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告曰：「阿難！持戒者不應思，令我不悔。阿難！但法自然，持戒者便得不悔。阿難！有不悔者不應思，令我歡悅。阿難！但法自然，有不悔者便得歡悅。阿難！有歡悅者不應思，令我喜。阿難！但法自然，有歡悅者便得喜。阿難！有喜者不應思，令我止。阿難！但法自然，有喜者便得止身。阿難！有止者不應思，令我樂。阿難！但法自然，有止者便得覺樂。阿難！有樂者不應思，令我定。阿難！但法自然，有樂者便得定心。阿難！有定者不應思，令我見如實、知如真。阿難！但法自然，有定者便得見如實、知如真。阿難！有見如實、知如真者不應思，令我厭。阿難！但法自然，有見如實、知如真者便得厭。阿難！有厭者不應思，令我無欲。阿難！但法自然，有厭者便得無欲。阿難！有無欲者不應思，令我解脫。阿難！但法自然，有無欲者便得解脫一切婬、怒、癡。「阿難！是為因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定心。阿難！多聞聖弟子有定心者便見如實、知如真，因見如實、知如真便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸。」佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行。不思經第二竟〔四百五十字〕 〔T01 0485c22〕（四四）中阿含習相應品念經第三〔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：「若比丘多忘無正智，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；若無解脫，便害涅槃。若比丘不多忘有正智，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、 〔T01 0486a01〕見如實、知如真、厭、無欲、解脫；若有解脫，便習涅槃。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。念經第三竟〔一百五十一字〕 〔T01 0486a05〕（四五）中阿含習相應品慚愧經第四〔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：「若比丘無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。若無解脫，便害涅槃。若比丘有慚有愧，便習愛恭敬；若有愛恭敬，便習其信；若有其信，便習正思惟；若有正思惟，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；若有解脫，便習涅槃。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。慚愧經第四竟〔二百四字〕 〔T01 0486a21〕（四六）中阿含習相應品慚愧經第五〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，尊者舍梨子告諸比丘：「諸賢！若比丘無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；若無解脫，便害涅槃。諸賢！猶如有樹，若害外皮，則內皮不成，內皮不成，則莖、幹、心、節、枝、葉、華、實皆不得成。諸賢！當知比丘亦復如是，若無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；若無解脫，便害涅槃。「諸賢！若比丘有慚有愧，便習愛恭敬；若有愛恭敬，便習其信；若有其信，便習正思惟；若有正思惟，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；若有解脫，便習涅槃。諸賢！猶如有樹，不害外皮，則內皮得成，內皮得成，則莖、幹、心、節、枝、葉、華、實皆得成就。諸賢！當知比丘亦復如是，若有慚有愧，便習愛恭敬；若有愛恭敬，便習其信；若有其信，便習正思惟；若有正思惟，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；若有解脫，便習涅槃。」尊者舍梨子所說如是。彼諸比丘聞尊者舍梨子所說，歡喜奉行。慚愧經第五竟〔四百六十二字〕 〔T01 0486b23〕（四七）中阿含習相應品戒經第六〔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：「若比丘犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若無解脫，便害涅槃。若比丘持戒，便習不悔、歡悅、喜、止、樂、定、見、如實、知如真、厭、無欲、解脫，若有解脫，便習涅槃。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。戒經第六竟〔一百一十字〕 〔T01 0486c03〕（四八）中阿含習相應品戒經第七〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，尊者舍梨子告諸比丘：「諸賢！若比丘犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若無解脫，便害涅槃。諸賢！猶如有樹，若害根者，則莖、幹、心、節、枝、葉、華、實皆不得成。諸賢！當知比丘亦復如是，若有犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若無解脫，便害涅槃。「諸賢！若比丘持戒，便習不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若有解脫，便習涅槃。諸賢！猶如有樹，若不害根者，則莖、幹、心、節、枝、葉、華、實皆得成就。諸賢！當知比丘亦復如是，若有持戒，便習不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若有解脫，便習涅槃。」尊者舍梨子所說如是。彼諸比丘聞尊者舍梨子所說，歡喜奉行。戒經第七竟〔三百九字〕 〔T01 0486c21〕（四九）中阿含習相應品恭敬經第八〔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：「比丘當行恭敬及善觀，敬重諸梵行人。若比丘不行恭敬、不善觀、不敬重諸梵行已，具威儀法者，必無是處。不具威儀法已，具學法者，必無是處。不具學法已，具戒身者，必無是處。不具戒身已，具定身者，必無是處。 〔T01 0487a01〕不具定身已，具慧身者，必無是處。不具慧身已，具解脫身者，必無是處。不具解脫身已，具解脫知見身者，必無是處。不具解脫知見身已，具涅槃者，必無是處。「若比丘行恭敬及善觀，敬重諸梵行已，具威儀法者，必有是處。具威儀法已，具學法者，必有是處。具學法已，具戒身者，必有是處。具戒身已，具定身者，必有是處。具定身已，具慧身者，必有是處。具慧身已，具解脫身者，必有是處。具解脫身已，具解脫知見身者，必有是處。具解脫知見身已，具涅槃者，必有是處。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。恭敬經第八竟〔三百字〕 〔T01 0487a15〕（五〇）中阿含習相應品恭敬經第九〔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：「比丘當行恭敬及善觀，敬重諸梵行人。若比丘不行恭敬、不善觀、不敬重諸梵行已，具威儀法者，必無是處。不具威儀法已，具學法者，必無是處。不具學法已，護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；不具解脫已，具涅槃者，必無是處。「若比丘行恭敬及善觀，敬重諸梵行已，具威儀法者，必有是處。具威儀法已，具學法者，必有是處。具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；具解脫已，具涅槃者，必有是處。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。恭敬經第九竟〔二百一十七字〕 〔T01 0487b03〕（五一）中阿含習相應品本際經第十〔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：「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。有愛者，則有習，非無習。何謂有愛習？答曰無明為習。無明亦有習，非無習。何謂無明習？答曰五葢為習。五葢亦有習，非無習。何謂五葢習？答曰三惡行為習。三惡行亦有習，非無習。何謂三惡行習？答曰不護諸根為習。不護諸根亦有習，非無習。何謂不護諸根習？答曰不正念、不正智為習。不正念、不正智亦有習，非無習。何謂不正念、不正智習？答曰不正思惟為習。不正思惟亦有習，非無習。何謂不正思惟習？答曰不信為習。不信亦有習，非無習。何謂不信習？答曰聞惡法為習。聞惡法亦有習，非無習。何謂聞惡法習？答曰親近惡知識為習。親近惡知識亦有習，非無習。何謂親近惡知識習？答曰惡人為習。」「是為具惡人已，便具親近惡知識。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五葢。具五葢已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。「明、解脫亦有習，非無習。何謂明、解脫習？答曰七覺支為習。七覺支亦有習，非無習。何謂七覺支習？答曰四念處為習。四念處亦有習，非無習。何謂四念處習？答曰三妙行為習。三妙行亦有習，非無習。何謂三妙行習？答曰護諸根為習。護諸根亦有習，非無習。何謂護諸根習？答曰正念、正智為習。正念、正智亦有習，非無習。何謂正念、正智習？答曰正思惟為習。正思惟亦有習，非無習。何謂正思惟習？答曰信為習。信亦有習，非無習。何謂信習？答曰聞善法為習。聞善法亦有習，非無習。何謂聞善法習？答曰親近善知識為習。親近善知識亦有習，非無習。何謂親近善知識習？答曰善人為習。「是為具善人已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫，如是此明、解脫展轉具成。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。本際經第十竟〔七百五十四字〕 〔T01 0487c24〕（五二）中阿含習相應品食經第十一〔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：「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。有愛者，則有食，非無食。何謂 〔T01 0488a01〕有愛食？答曰無明為食。無明亦有食，非無食。何謂無明食？答曰五蓋為食。五蓋亦有食，非無食。何謂五蓋食？答曰三惡行為食。三惡行亦有食，非無食。何謂三惡行食？答曰不護諸根為食。不護諸根亦有食，非無食。何謂不護諸根食？答曰不正念、不正智為食。不正念、不正智亦有食，非無食。何謂不正念、不正智食？答曰不正思惟為食。不正思惟亦有食，非無食。何謂不正思惟食？答曰不信為食。不信亦有食，非無食。何謂不信食？答曰聞惡法為食。聞惡法亦有食，非無食。何謂聞惡法食？答曰親近惡知識為食。親近惡知識亦有食，非無食。何謂親近惡知識食？答曰惡人為食。「是為具惡人已，便具親近惡知識。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五葢。具五葢已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。「大海亦有食，非無食。何謂大海食？答曰大河為食。大河亦有食，非無食。何謂大河食？答曰小河為食。小河亦有食，非無食。何謂小河食？答曰大川為食。大川亦有食，非無食。何謂大川食？答曰小川為食。小川亦有食，非無食。何謂小川食？答曰山巖溪㵎、平澤為食。山巖溪㵎、平澤亦有食，非無食。何謂山巖溪㵎、平澤食？答曰雨為食。有時大雨，大雨已，則山巖溪㵎、平澤水滿。山巖溪㵎、平澤水滿已，則小川滿。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河滿已，則大海滿。如是彼大海展轉成滿。「如是有愛亦有食，非無食。何謂有愛食？答曰無明為食。無明亦有食，非無食。何謂無明食？答曰五蓋為食。五蓋亦有食，非無食。何謂五蓋食？答曰三惡行為食。三惡行亦有食，非無食。何謂三惡行食？答曰不護諸根為食。不護諸根亦有食，非無食。何謂不護諸根食？答曰不正念、不正智為食。不正念、不正智亦有食，非無食。何謂不正念、不正智食？答曰不正思惟為食。不正思惟亦有食，非無食。何謂不正思惟食？答曰不信為食。不信亦有食，非無食。何謂不信食？答曰聞惡法為食。聞惡法亦有食，非無食。何謂聞惡法食？答曰親近惡知識為食。親近惡知識亦有食，非無食。何謂親近惡知識食？答曰惡人為食。「是為具惡人已，便具親近惡知識。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五蓋。具五蓋已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。「明、解脫亦有食，非無食。何謂明、解脫食？答曰七覺支為食。七覺支亦有食，非無食。何謂七覺支食？答曰四念處為食。四念處亦有食，非無食。何謂四念處食？答曰三妙行為食。三妙行亦有食，非無食。何謂三妙行食？答曰護諸根為食。護諸根亦有食，非無食。何謂護諸根食？答曰正念、正智為食。正念、正智亦有食，非無食。何謂正念、正智食？答曰正思惟為食。正思惟亦有食，非無食。何謂正思惟食？答曰信為食。信亦有食，非無食。何謂信食？答曰聞善法為食。聞善法亦有食，非無食。何謂聞善法食？答曰親近善知識為食。親近善知識亦有食，非無食。何謂親近善知識食？答曰善人為食。「是為具善人已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫。如是此明、解脫展轉具成。「大海亦有食，非無食。何謂大海食？答曰大河為食。大河亦有食，非無食。何謂大河食？答曰小河為食。小河亦有食，非無食。何謂小河食？答曰大川為食。大川亦有食，非無食。何謂大川食？答曰小川為食。小川亦有食，非無食。何謂小川食？答曰山巖溪㵎、平澤為食。山巖溪㵎、平澤亦有食，非無食。何謂山巖溪㵎、平澤食？答曰雨為食。有時大雨，大雨已，則山巖溪㵎、平澤水滿。山巖溪㵎、平澤水滿已，則小川滿。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河 〔T01 0489a01〕滿已，則大海滿。如是彼大海展轉成滿。「如是明、解脫亦有食，非無食。何謂明、解脫食？答曰七覺支為食。七覺支亦有食，非無食。何謂七覺支食？答曰四念處為食。四念處亦有食，非無食。何謂四念處食？答曰三妙行為食。三妙行亦有食，非無食。何謂三妙行食？答曰護諸根為食。護諸根亦有食，非無食。何謂護諸根食？答曰正念、正智為食。正念、正智亦有食，非無食。何謂正念、正智食？答曰正思惟為食。正思惟亦有食，非無食。何謂正思惟食？答曰信為食。信亦有食，非無食。何謂信食？答曰聞善法為食。聞善法亦有食，非無食。何謂聞善法食？答曰親近善知識為食。親近善知識亦有食，非無食。何謂親近善知識食？答曰善人為食。「是為具善人已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫。如是此明、解脫展轉具成。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。食經第十一竟〔一千八百三十三字〕 〔T01 0489a25〕（五三）中阿含習相應品食經第十二〔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：「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。有愛者，則有食，非無食。何謂有愛食？答曰無明為食。無明亦有食，非無食。何謂無明食？答曰五蓋為食。五蓋亦有食，非無食。何謂五蓋食？答曰三惡行為食。三惡行亦有食，非無食。何謂三惡行食？答曰不護諸根為食。不護諸根亦有食，非無食。何謂不護諸根食？答曰不正念、不正智為食。不正念、不正智亦有食，非無食。何謂不正念、不正智食？答曰不正思惟為食。不正思惟亦有食，非無食。何謂不正思惟食？答曰不信為食。不信亦有食，非無食。何謂不信食？答曰聞惡法為食。聞惡法亦有食，非無食。何謂聞惡法食？答曰親近惡知識為食。親近惡知識亦有食，非無食。何謂親近惡知識食？答曰惡人為食。「大海亦有食，非無食。何謂大海食？答曰雨為食。有時大雨，大雨已則山巖溪㵎、平澤水滿。山巖溪㵎、平澤水滿已，則小川滿。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河滿已，則大海滿。如是彼大海展轉成滿。「如是具惡人已，便具親近惡知識。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五蓋。具五葢已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。「明、解脫亦有食，非無食。何謂明、解脫食？答曰七覺支為食。七覺支亦有食，非無食。何謂七覺支食？答曰四念處為食。四念處亦有食，非無食。何謂四念處食？答曰三妙行為食。三妙行亦有食，非無食。何謂三妙行食？答曰護諸根為食。護諸根亦有食，非無食。何謂護諸根食？答曰正念、正智為食。正念、正智亦有食，非無食。何謂正念、正智食？答曰正思惟為食。正思惟亦有食，非無食。何謂正思惟食？答曰信為食。信亦有食，非無食。何謂信食？答曰聞善法為食。聞善法亦有食，非無食。何謂聞善法食？答曰親近善知識為食。親近善知識亦有食，非無食。何謂親近善知識食？答曰善人為食。「大海亦有食，非無食。何謂大海食？答曰雨為食。有時大雨，大雨已，則山巖溪㵎、平澤水滿。山巖溪㵎、平澤水滿已，則小川滿。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河滿已，則大海滿。如是彼大海展轉成滿。「如是善人具已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫。如是此明、解脫展轉具成。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。食經第十二竟〔九百三十字〕 〔T01 0489c28〕（五四）中阿含習相應品盡智經第十三〔初一日誦〕 〔T01 0490a01〕我聞如是：一時，佛遊拘樓瘦，在劍摩瑟曇拘樓都邑。爾時，世尊告諸比丘：「有知有見者，便得漏盡，非不知，非不見。云何知見便得漏盡？謂知見苦如真，便得漏盡。知見苦習、知見苦滅、知見苦滅道如真，便得漏盡。盡智有習，非無習。何謂盡智習？答曰解脫為習。解脫亦有習，非無習。何謂解脫習？答曰無欲為習。無欲亦有習，非無習。何謂無欲習？答曰厭為習。厭亦有習，非無習。何謂厭習？答曰見如實、知如真為習。見如實、知如真亦有習，非無習。何謂見如實、知如真習？答曰定為習。定亦有習，非無習。何謂定習？答曰樂為習。樂亦有習，非無習？何謂樂習？答曰止為習。止亦有習，非無習。何謂止習？答曰喜為習。喜亦有習，非無習。何謂喜習？答曰歡悅為習。歡悅亦有習，非無習。何謂歡悅習？答曰不悔為習。不悔亦有習，非無習。何謂不悔習？答曰護戒為習。護戒亦有習，非無習。何謂護戒習？答曰護諸根為習。護諸根亦有習，非無習。何謂護諸根習？答曰正念、正智為習。正念、正智亦有習，非無習。何謂正念、正智習？答曰正思惟為習。正思惟亦有習，非無習。何謂正思惟習？答曰信為習。信亦有習，非無習。何謂信習？答曰觀法忍為習。觀法忍亦有習，非無習。何謂觀法忍習？答曰翫誦法為習。翫誦法亦有習，非無習。何謂翫誦法習？答曰受持法為習。受持法亦有習，非無習。何謂受持法習？答曰觀法義為習。觀法義亦有習，非無習。何謂觀法義習？答曰耳界為習。耳界亦有習，非無習。何謂耳界習？答曰聞善法為習。聞善法亦有習，非無習。何謂聞善法習？答曰往詣為習。往詣亦有習，非無習。何謂往詣習？答曰奉事為習。「若有奉事善知識者，未聞便聞，已聞便利，如是善知識若不奉事者，便害奉事習。若無奉事，便害往詣習。若無往詣，便害聞善法習。若不聞善法，便害耳界習。若無耳界，便害觀法義習。若無觀法義，便害受持法習。若無受持法，便害翫誦法習。若無翫誦法，便害觀法忍習。若無觀法忍，便害信習。若無信，便害正思惟習。若無正思惟，便害正念、正智習。若無正念、正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫習。若無解脫，便害盡智習。「若奉事善知識者，未聞便聞，已聞便利，如是善知識，若奉事者，便習奉事。若有奉事，便習往詣。若有往詣，便習聞善法。若有聞善法，便習耳界。若有耳界，便習觀法義。若有觀法義，便習受持法。若有受持法，便習翫誦法。若有翫誦法，便習觀法忍。若有觀法忍，便習信。若有信，便習正思惟。若有正思惟，便習正念、正智。若有正念、正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。若有解脫，便習盡智。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。盡智經第十三竟〔八百六十八字〕 〔T01 0490b29〕（五五）中阿含習相應品涅槃經第十四〔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：「涅槃有習，非無習。何謂涅槃習？答曰解脫為習。解脫亦有習，非無習。何謂解脫習？答曰無欲為習。無欲亦有習，非無習。何謂無欲習？答曰厭為習。厭亦有習，非無習。何謂厭習？答曰見如實、知如真為習。見如實、知如真亦有習，非無習。何謂見如實、知如真習？答曰定為習。定亦有習，非無習。何謂定習？答曰樂為習。樂亦有習，非無習。何謂樂習？答曰止為習。止亦有習，非無習。何謂止習？答曰喜為習。喜亦有習，非無習。何謂喜習？答曰歡悅為習。歡悅亦有習，非無習。何謂歡悅習？答曰不悔為習。不悔亦有習，非無習。何謂不悔習？答曰護戒為習。護戒亦有習，非無習。何謂護戒習？答曰護諸根為習。護諸根亦有習，非無習。何謂護諸根習？答曰正念、正智為習。正念、正智亦有習，非無習。何謂正念、正智習？答曰正思惟為習。正思惟亦有習，非無習。何謂正思惟習？答曰信為習。信亦有習，非無習。何謂信習？答曰苦為習。苦亦有習，非無習。何謂苦習？答曰老死為習。老死亦有習，非無習。何謂老死習？答曰生為習。生亦有習，非無習。何謂生習？答曰有為習。有亦有習，非無習。何謂有習？答曰受為習。受亦有習，非無習。何謂受習？答曰愛為習。愛亦有習，非無習。何謂愛習？答曰覺為習。覺亦有習，非無習。何謂覺習？答曰更樂為習。更樂亦有習，非無習。何謂更樂習？答曰六處為習。六處亦有習，非無習。何謂 〔T01 0491a01〕六處習？答曰名色為習。名色亦有習，非無習。何謂名色習？答曰識為習。識亦有習，非無習。何謂識習？答曰行為習。行亦有習，非無習。何謂行習？答曰無明為習。「是為緣無明行，緣行識，緣識名色，緣名色六處，緣六處更樂，緣更樂覺，緣覺愛、緣愛受，緣受有，緣有生，緣生老死，緣老死苦。習苦，便有信。習信，便有正思惟。習正思惟，便有正念正智。習正念正智，便有護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。習解脫，便得涅槃。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。涅槃經第十四竟〔六百六十三字〕 〔T01 0491a14〕（五六）中阿含習相應品彌醯經第十五〔初一日誦〕 我聞如是：一時，佛遊摩竭陀國，在闍鬪村莽㮈林窟。爾時，尊者彌醯為奉侍者。於是，尊者彌醯過夜平旦，著衣持鉢，入闍鬪村而行乞食。乞食已竟，往至金鞞河邊，見地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，見已歡喜，便作是念：「此地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶？」於是，彌醯食訖，中後舉衣鉢已，澡洗手足，以尼師檀著於肩上，往詣佛所，稽首禮足，却住一面，白曰：「世尊！我今平旦著衣持鉢，入闍鬪村而行乞食。乞食已竟，往至金鞞河邊，見地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，我見喜已，便作是念：『此地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶？』世尊！我今欲往至彼㮈林靜處學斷。」爾時，世尊告曰：「彌醯！汝今知不？我獨無人，無有侍者，汝可小住，須比丘來為吾侍者，汝便可去，至彼㮈林靜處而學。」尊者彌醯乃至再三白曰：「世尊！我今欲往至彼㮈林靜處學斷。」世尊亦復再三告曰：「彌醯！汝今知不？我獨無人，無有侍者，汝可小住，須比丘來為吾侍者，汝便可去，至彼㮈林靜處而學。」彌醯復白曰：「世尊無為無作，亦無所觀。世尊！我有為有作而有所觀。世尊！我至彼㮈林靜處學斷。」世尊告曰：「彌醯！汝欲求斷者，我復何言？彌醯！汝去，隨意所欲。」於是，尊者彌醯聞佛所說，善受善持而善誦習，即禮佛足，繞三匝而去，詣彼㮈林。入林中已，至一樹下，敷尼師檀，結加趺坐。尊者彌醯住㮈林中便生三惡不善之念，欲念、恚念及與害念，彼由此故便念世尊。於是，彌醯則於晡時從燕坐起，往詣佛所，稽首禮足，却住一面，白曰：「世尊！我至㮈林，於靜處坐便生三惡不善之念，欲念、恚念及與害念，我由此故便念世尊。」世尊告曰：「彌醯！心解脫未熟，欲令熟者有五習法。云何為五？彌醯！比丘者自善知識與善知識俱，善知識共和合。彌醯！心解脫未熟，欲令熟者，是謂第一習法。復次，彌醯！比丘者，修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。彌醯！心解脫未熟，欲令熟者，是謂第二習法。復次，彌醯！比丘者，謂所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。彌醯！心解脫未熟，欲令熟者，是謂第三習法。復次，彌醯！比丘者，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。彌醯！心解脫未熟，欲令熟者，是謂第四習法。復次，彌醯！比丘者，修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。彌醯！心解脫未熟，欲令熟者，是謂第五習法。「彼有此五習法已，復修四法。云何為四？修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必得所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。「彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本， 〔T01 0492a01〕不捨方便。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。彌醯！若比丘得無常想者，必得無我想。彌醯！若比丘得無我想者，便於現法斷一切我慢，得息、滅、盡、無為、涅槃。」佛說如是。尊者彌醯及諸比丘，聞佛所說，歡喜奉行。彌醯經第十五竟〔千三百二十三字〕 〔T01 0492a13〕（五七）中阿含習相應品即為比丘說經第十六〔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：「心解脫未熟，欲令熟者，有五習法。云何為五？比丘！自善知識與善知識俱，善知識共和合，心解脫未熟，欲令熟者，是謂第一習法。復次，比丘！修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒，心解脫未熟，欲令熟者，是謂第二習法。復次，比丘！謂所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得，心解脫未熟，欲令熟者，是謂第三習法。復次，比丘！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，心解脫未熟，欲令熟者，是謂第四習法。復次，比丘！修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，心解脫未熟，欲令熟者，是謂第五習法。「彼有此五習法已，復修四法。云何為四？修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。若比丘自善知識與善知識俱，善知識共和合，當知必得所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。若比丘自善知識與善知識俱，善知識共和合，當知必行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。若比丘自善知識與善知識俱，善知識共和合，當知必行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。若比丘自善知識與善知識俱，善知識共和合，當知必修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。若比丘得無常想者，必得無我想，若比丘得無我想者，便於現法斷一切我慢，得息、滅、盡、無為、涅槃。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。即為比丘說經第十六竟〔六百八十三字〕 中阿含經卷第十〔九千七百五十六字〕
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》卷第十，屬習相應品。品題自標有十六經，十六經全在本卷，自第四十二何義經至第五十七即為比丘說經。何義經為尊者阿難十問、世尊十答；不思經為世尊告阿難；第二慚愧經與第二戒經為尊者舍梨子告諸比丘；彌醯經為敘事，尊者彌醯與世尊往復；其餘十一經，皆世尊告諸比丘之所說。一卷之經，皆說法與法之相依：何義經與不思經說持戒、不悔、歡悅、喜、止、樂、定、見如實知如真、厭、無欲、解脫，一一相因，法自然如此，不待思念而成；念經、二慚愧經、二戒經說前一法不立，則損害後一法，前一法若有，則後一法有所依，終至涅槃，並以樹之外皮與根為喻；二恭敬經說不行恭敬，則威儀法以下必無是處；本際經說有愛之本際不可知，而有愛有其所依，自惡人展轉以至有愛，自善人展轉以至明、解脫；二食經以食說之，並以雨水展轉滿至大海為喻；盡智經自奉事善知識展轉至於盡智；涅槃經自無明緣行以至老死與苦，再自苦為所依而有信，展轉至於涅槃；彌醯經與即為比丘說經說心解脫未熟、欲令熟者之五種習法與四法，以至得無我想，斷一切我慢，得涅槃。品題之後有攝頌一首二行，列品中十六經之名。
〔0·題署〕（0485a07）經名是「中阿含經」〔T01 0485a07〕，這是「卷第十」〔T01 0485a07〕。譯署作「東晉罽賓三藏瞿曇僧伽提婆譯」〔T01 0485a09〕——東晉時，由罽賓來的三藏法師瞿曇僧伽提婆翻譯。品題作「習相應品第五〔有十六經〕〔初一日誦〕」〔T01 0485a10〕：本品是第五品，自標有十六經，屬初一日誦；本品十六經全在本卷。品題之後有攝頌一首二行。十六經之後，以「中阿含經卷第十〔九千七百五十六字〕」〔T01 0492c01〕作結——卷末自標本卷九千七百五十六字。
〔攝頌·經42–57〕（0485a11）品題之後，有攝頌一首二行，列出本品十六經之名：「何義、不思、念、慚二戒敬各二、及本際」〔T01 0485a11〕，「二食、盡智、說涅槃彌醯、即為比丘說」〔T01 0485a12〕。前一行依次為何義經、不思經、念經；「慚二戒敬各二」，是說慚愧經、戒經、恭敬經各有二經；其次為本際經。後一行依次為食經二經、盡智經，其次當涅槃經、彌醯經，末為即為比丘說經；底本「說涅槃彌醯」連書，照錄不拆。
〔42·尊者阿難則於〕（0485a15）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，尊者阿難在晡時從燕坐起來，前往佛所，稽首禮足，退住一旁，對佛說：『世尊！持戒是為了什麼？』世尊回答：『阿難！持戒，是為了使人不悔。阿難！如果有持戒的人，便得不悔。』阿難又問：『世尊！不悔是為了什麼？』世尊回答：『阿難！不悔，是為了使人歡悅。阿難！如果有不悔的人，便得歡悅。』又問：『世尊！歡悅是為了什麼？』世尊回答：『阿難！歡悅，是為了使人喜。阿難！如果有歡悅的人，便得喜。』又問：『世尊！喜是為了什麼？』世尊回答：『阿難！喜，是為了使人止。阿難！如果有喜的人，便身得止息。』又問：『世尊！止是為了什麼？』世尊回答：『阿難！止，是為了使人樂。阿難！如果有止的人，便覺受到樂。』又問：『世尊！樂是為了什麼？』世尊回答：『阿難！樂，是為了使人定。阿難！如果有樂的人，便心得定。』又問：『世尊！定是為了什麼？』世尊回答：『阿難！定，是為了使人見如實、知如真。阿難！如果有定的人，便得見如實、知如真。』又問：『世尊！見如實、知如真是為了什麼？』世尊回答：『阿難！見如實、知如真，是為了使人厭。阿難！如果有見如實、知如真的人，便得厭。』又問：『世尊！厭是為了什麼？』世尊回答：『阿難！厭，是為了使人無欲。阿難！如果有厭的人，便得無欲。』又問：『世尊！無欲是為了什麼？』世尊回答：『阿難！無欲，是為了使人解脫。阿難！如果有無欲的人，便得解脫一切婬、怒、癡。
『這就是，阿難！因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定。阿難！多聞聖弟子因定便得見如實、知如真，因見如實、知如真便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知自己已解脫：生已盡，梵行已立，所作已辦，不再受有，如真實而知。阿難！這就是法與法相互增益，法與法相互為因。這樣，此戒趣向至於第一，就是度過此岸，得以到達彼岸。』佛這樣說了。尊者阿難及諸比丘，聽了佛所說，歡喜奉行。底本於經末自標「何義經第一竟〔五百二十九字〕」〔T01 0485b18〕。
〔43·世尊告曰〕（0485b22）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，世尊說：『阿難！持戒的人不應當思念：『讓我不悔。』阿難！只是法自然如此，持戒的人便得不悔。阿難！有不悔的人不應當思念：『讓我歡悅。』阿難！只是法自然如此，有不悔的人便得歡悅。阿難！有歡悅的人不應當思念：『讓我喜。』阿難！只是法自然如此，有歡悅的人便得喜。阿難！有喜的人不應當思念：『讓我止。』阿難！只是法自然如此，有喜的人便身得止息。阿難！有止的人不應當思念：『讓我樂。』阿難！只是法自然如此，有止的人便覺受到樂。阿難！有樂的人不應當思念：『讓我定。』阿難！只是法自然如此，有樂的人便心得定。阿難！有定的人不應當思念：『讓我見如實、知如真。』阿難！只是法自然如此，有定的人便得見如實、知如真。阿難！有見如實、知如真的人不應當思念：『讓我厭。』阿難！只是法自然如此，有見如實、知如真的人便得厭。阿難！有厭的人不應當思念：『讓我無欲。』阿難！只是法自然如此，有厭的人便得無欲。阿難！有無欲的人不應當思念：『讓我解脫。』阿難！只是法自然如此，有無欲的人便得解脫一切婬、怒、癡。
『阿難！這就是因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定心。阿難！多聞聖弟子有定心的，便見如實、知如真；因見如實、知如真便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知自己已解脫：生已盡，梵行已立，所作已辦，不再受有，如真實而知。阿難！這就是法與法相互增益，法與法相互為因。這樣，此戒趣向至於第一，就是度過此岸，得以到達彼岸。』佛這樣說了。尊者阿難及諸比丘，聽了佛所說，歡喜奉行。底本於經末自標「不思經第二竟〔四百五十字〕」〔T01 0485c21〕。
〔44·世尊告諸比丘〕（0485c24）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：『如果比丘多忘失、沒有正智，便損害正念正智；如果沒有正念正智，便損害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；如果沒有解脫，便損害涅槃。如果比丘不多忘失、有正智，便使正念正智有所依；如果有正念正智，便使護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。』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「念經第三竟〔一百五十一字〕」〔T01 0486a04〕。
〔45·世尊告諸比丘〕（0486a08）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：『如果比丘無慚無愧，便損害愛恭敬；如果沒有愛恭敬，便損害其信；如果沒有其信，便損害正思惟；如果沒有正思惟，便損害正念正智；如果沒有正念正智，便損害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。如果沒有解脫，便損害涅槃。如果比丘有慚有愧，便使愛恭敬有所依；如果有愛恭敬，便使其信有所依；如果有其信，便使正思惟有所依；如果有正思惟，便使正念正智有所依；如果有正念正智，便使護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。』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「慚愧經第四竟〔二百四字〕」〔T01 0486a20〕。
〔46·尊者舍梨子告〕（0486a24）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，尊者舍梨子告訴諸比丘：『諸賢！如果比丘無慚無愧，便損害愛恭敬；如果沒有愛恭敬，便損害其信；如果沒有其信，便損害正思惟；如果沒有正思惟，便損害正念正智；如果沒有正念正智，便損害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；如果沒有解脫，便損害涅槃。諸賢！譬如有一棵樹，如果損害了外皮，內皮就不能長成；內皮不能長成，那麼莖、幹、心、節、枝、葉、華、實都不能長成。諸賢！應當知道，比丘也是這樣：如果無慚無愧，便損害愛恭敬；如果沒有愛恭敬，便損害其信；如果沒有其信，便損害正思惟；如果沒有正思惟，便損害正念正智；如果沒有正念正智，便損害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；如果沒有解脫，便損害涅槃。
『諸賢！如果比丘有慚有愧，便使愛恭敬有所依；如果有愛恭敬，便使其信有所依；如果有其信，便使正思惟有所依；如果有正思惟，便使正念正智有所依；如果有正念正智，便使護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。諸賢！譬如有一棵樹，不損害外皮，內皮就得以長成；內皮得以長成，那麼莖、幹、心、節、枝、葉、華、實都得以成就。諸賢！應當知道，比丘也是這樣：如果有慚有愧，便使愛恭敬有所依；如果有愛恭敬，便使其信有所依；如果有其信，便使正思惟有所依；如果有正思惟，便使正念正智有所依；如果有正念正智，便使護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。』尊者舍梨子這樣說了。那些比丘聽了尊者舍梨子所說，歡喜奉行。底本於經末自標「慚愧經第五竟〔四百六十二字〕」〔T01 0486b22〕。
〔47·世尊告諸比丘〕（0486b25）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：『如果比丘犯戒，便損害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；如果沒有解脫，便損害涅槃。如果比丘持戒，便使不悔、歡悅、喜、止、樂、定、見、如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。』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「戒經第六竟〔一百一十字〕」〔T01 0486c02〕。
〔48·尊者舍梨子告〕（0486c05）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，尊者舍梨子告訴諸比丘：『諸賢！如果比丘犯戒，便損害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；如果沒有解脫，便損害涅槃。諸賢！譬如有一棵樹，如果損害了根，那麼莖、幹、心、節、枝、葉、華、實都不能長成。諸賢！應當知道，比丘也是這樣：如果有犯戒，便損害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；如果沒有解脫，便損害涅槃。
『諸賢！如果比丘持戒，便使不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。諸賢！譬如有一棵樹，如果不損害根，那麼莖、幹、心、節、枝、葉、華、實都得以成就。諸賢！應當知道，比丘也是這樣：如果有持戒，便使不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依；如果有解脫，便使涅槃有所依。』尊者舍梨子這樣說了。那些比丘聽了尊者舍梨子所說，歡喜奉行。底本於經末自標「戒經第七竟〔三百九字〕」〔T01 0486c20〕。
〔49·世尊告諸比丘〕（0486c24）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：『比丘應當行恭敬以及善觀，敬重諸梵行人。如果比丘不行恭敬、不善觀、不敬重諸梵行之後，要具足威儀法，必定沒有這樣的道理。不具足威儀法之後，要具足學法，必定沒有這樣的道理。不具足學法之後，要具足戒身，必定沒有這樣的道理。不具足戒身之後，要具足定身，必定沒有這樣的道理。不具足定身之後，要具足慧身，必定沒有這樣的道理。不具足慧身之後，要具足解脫身，必定沒有這樣的道理。不具足解脫身之後，要具足解脫知見身，必定沒有這樣的道理。不具足解脫知見身之後，要具足涅槃，必定沒有這樣的道理。
『如果比丘行恭敬以及善觀，敬重諸梵行之後，具足威儀法，必定有這樣的道理。具足威儀法之後，具足學法，必定有這樣的道理。具足學法之後，具足戒身，必定有這樣的道理。具足戒身之後，具足定身，必定有這樣的道理。具足定身之後，具足慧身，必定有這樣的道理。具足慧身之後，具足解脫身，必定有這樣的道理。具足解脫身之後，具足解脫知見身，必定有這樣的道理。具足解脫知見身之後，具足涅槃，必定有這樣的道理。』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「恭敬經第八竟〔三百字〕」〔T01 0487a14〕。
〔50·世尊告諸比丘〕（0487a18）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：『比丘應當行恭敬以及善觀，敬重諸梵行人。如果比丘不行恭敬、不善觀、不敬重諸梵行之後，要具足威儀法，必定沒有這樣的道理。不具足威儀法之後，要具足學法，必定沒有這樣的道理。不具足學法之後，護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；不具足解脫之後，要具足涅槃，必定沒有這樣的道理。
『如果比丘行恭敬以及善觀，敬重諸梵行之後，具足威儀法，必定有這樣的道理。具足威儀法之後，具足學法，必定有這樣的道理。具足學法之後，具足護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；具足解脫之後，具足涅槃，必定有這樣的道理。』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「恭敬經第九竟〔二百一十七字〕」〔T01 0487b02〕。
〔51·世尊告諸比丘〕（0487b06）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：『有愛，它的本際不可知——本來沒有有愛，如今才生起有愛；可以得知的，是有愛所因而有。有愛有其所依，不是沒有所依。什麼是有愛的所依？答：無明是它的所依。無明也有其所依，不是沒有所依。什麼是無明的所依？答：五葢是它的所依。五葢也有其所依，不是沒有所依。什麼是五葢的所依？答：三惡行是它的所依。三惡行也有其所依，不是沒有所依。什麼是三惡行的所依？答：不護諸根是它的所依。不護諸根也有其所依，不是沒有所依。什麼是不護諸根的所依？答：不正念、不正智是它的所依。不正念、不正智也有其所依，不是沒有所依。什麼是不正念、不正智的所依？答：不正思惟是它的所依。不正思惟也有其所依，不是沒有所依。什麼是不正思惟的所依？答：不信是它的所依。不信也有其所依，不是沒有所依。什麼是不信的所依？答：聞惡法是它的所依。聞惡法也有其所依，不是沒有所依。什麼是聞惡法的所依？答：親近惡知識是它的所依。親近惡知識也有其所依，不是沒有所依。什麼是親近惡知識的所依？答：惡人是它的所依。
『這就是：具足了惡人，便具足親近惡知識；具足了親近惡知識，便具足聞惡法；具足了聞惡法，便具足生不信；具足了生不信，便具足不正思惟；具足了不正思惟，便具足不正念、不正智；具足了不正念、不正智，便具足不護諸根；具足了不護諸根，便具足三惡行；具足了三惡行，便具足五葢；具足了五葢，便具足無明；具足了無明，便具足有愛。這樣，此有愛輾轉具足而成。
『明、解脫也有其所依，不是沒有所依。什麼是明、解脫的所依？答：七覺支是它的所依。七覺支也有其所依，不是沒有所依。什麼是七覺支的所依？答：四念處是它的所依。四念處也有其所依，不是沒有所依。什麼是四念處的所依？答：三妙行是它的所依。三妙行也有其所依，不是沒有所依。什麼是三妙行的所依？答：護諸根是它的所依。護諸根也有其所依，不是沒有所依。什麼是護諸根的所依？答：正念、正智是它的所依。正念、正智也有其所依，不是沒有所依。什麼是正念、正智的所依？答：正思惟是它的所依。正思惟也有其所依，不是沒有所依。什麼是正思惟的所依？答：信是它的所依。信也有其所依，不是沒有所依。什麼是信的所依？答：聞善法是它的所依。聞善法也有其所依，不是沒有所依。什麼是聞善法的所依？答：親近善知識是它的所依。親近善知識也有其所依，不是沒有所依。什麼是親近善知識的所依？答：善人是它的所依。
『這就是：具足了善人，便具足親近善知識；具足了親近善知識，便具足聞善法；具足了聞善法，便具足生信；具足了生信，便具足正思惟；具足了正思惟，便具足正念、正智；具足了正念、正智，便具足護諸根；具足了護諸根，便具足三妙行；具足了三妙行，便具足四念處；具足了四念處，便具足七覺支；具足了七覺支，便具足明、解脫。這樣，此明、解脫輾轉具足而成。』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「本際經第十竟〔七百五十四字〕」〔T01 0487c23〕。
〔52·世尊告諸比丘〕（0487c27）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：『有愛，它的本際不可知——本來沒有有愛，如今才生起有愛；可以得知的，是有愛所因而有。有愛有它的食，不是沒有食。什麼是有愛的食？答：無明是它的食。無明也有它的食，不是沒有食。什麼是無明的食？答：五蓋是它的食。五蓋也有它的食，不是沒有食。什麼是五蓋的食？答：三惡行是它的食。三惡行也有它的食，不是沒有食。什麼是三惡行的食？答：不護諸根是它的食。不護諸根也有它的食，不是沒有食。什麼是不護諸根的食？答：不正念、不正智是它的食。不正念、不正智也有它的食，不是沒有食。什麼是不正念、不正智的食？答：不正思惟是它的食。不正思惟也有它的食，不是沒有食。什麼是不正思惟的食？答：不信是它的食。不信也有它的食，不是沒有食。什麼是不信的食？答：聞惡法是它的食。聞惡法也有它的食，不是沒有食。什麼是聞惡法的食？答：親近惡知識是它的食。親近惡知識也有它的食，不是沒有食。什麼是親近惡知識的食？答：惡人是它的食。
『這就是：具足了惡人，便具足親近惡知識；具足了親近惡知識，便具足聞惡法；具足了聞惡法，便具足生不信；具足了生不信，便具足不正思惟；具足了不正思惟，便具足不正念、不正智；具足了不正念、不正智，便具足不護諸根；具足了不護諸根，便具足三惡行；具足了三惡行，便具足五葢；具足了五葢，便具足無明；具足了無明，便具足有愛。這樣，此有愛輾轉具足而成。
『大海也有它的食，不是沒有食。什麼是大海的食？答：大河是它的食。大河也有它的食，不是沒有食。什麼是大河的食？答：小河是它的食。小河也有它的食，不是沒有食。什麼是小河的食？答：大川是它的食。大川也有它的食，不是沒有食。什麼是大川的食？答：小川是它的食。小川也有它的食，不是沒有食。什麼是小川的食？答：山巖溪㵎、平澤是它的食。山巖溪㵎、平澤也有它的食，不是沒有食。什麼是山巖溪㵎、平澤的食？答：雨是它的食。有時下大雨，下了大雨之後，山巖溪㵎、平澤的水就滿了；山巖溪㵎、平澤的水滿了之後，小川就滿了；小川滿了之後，大川就滿了；大川滿了之後，小河就滿了；小河滿了之後，大河就滿了；大河滿了之後，大海就滿了。這樣，那大海輾轉而成滿。
『同樣，有愛也有它的食，不是沒有食。什麼是有愛的食？答：無明是它的食。無明也有它的食，不是沒有食。什麼是無明的食？答：五蓋是它的食。五蓋也有它的食，不是沒有食。什麼是五蓋的食？答：三惡行是它的食。三惡行也有它的食，不是沒有食。什麼是三惡行的食？答：不護諸根是它的食。不護諸根也有它的食，不是沒有食。什麼是不護諸根的食？答：不正念、不正智是它的食。不正念、不正智也有它的食，不是沒有食。什麼是不正念、不正智的食？答：不正思惟是它的食。不正思惟也有它的食，不是沒有食。什麼是不正思惟的食？答：不信是它的食。不信也有它的食，不是沒有食。什麼是不信的食？答：聞惡法是它的食。聞惡法也有它的食，不是沒有食。什麼是聞惡法的食？答：親近惡知識是它的食。親近惡知識也有它的食，不是沒有食。什麼是親近惡知識的食？答：惡人是它的食。
『這就是：具足了惡人，便具足親近惡知識；具足了親近惡知識，便具足聞惡法；具足了聞惡法，便具足生不信；具足了生不信，便具足不正思惟；具足了不正思惟，便具足不正念、不正智；具足了不正念、不正智，便具足不護諸根；具足了不護諸根，便具足三惡行；具足了三惡行，便具足五蓋；具足了五蓋，便具足無明；具足了無明，便具足有愛。這樣，此有愛輾轉具足而成。
『明、解脫也有它的食，不是沒有食。什麼是明、解脫的食？答：七覺支是它的食。七覺支也有它的食，不是沒有食。什麼是七覺支的食？答：四念處是它的食。四念處也有它的食，不是沒有食。什麼是四念處的食？答：三妙行是它的食。三妙行也有它的食，不是沒有食。什麼是三妙行的食？答：護諸根是它的食。護諸根也有它的食，不是沒有食。什麼是護諸根的食？答：正念、正智是它的食。正念、正智也有它的食，不是沒有食。什麼是正念、正智的食？答：正思惟是它的食。正思惟也有它的食，不是沒有食。什麼是正思惟的食？答：信是它的食。信也有它的食，不是沒有食。什麼是信的食？答：聞善法是它的食。聞善法也有它的食，不是沒有食。什麼是聞善法的食？答：親近善知識是它的食。親近善知識也有它的食，不是沒有食。什麼是親近善知識的食？答：善人是它的食。
『這就是：具足了善人，便具足親近善知識；具足了親近善知識，便具足聞善法；具足了聞善法，便具足生信；具足了生信，便具足正思惟；具足了正思惟，便具足正念、正智；具足了正念、正智，便具足護諸根；具足了護諸根，便具足三妙行；具足了三妙行，便具足四念處；具足了四念處，便具足七覺支；具足了七覺支，便具足明、解脫。這樣，此明、解脫輾轉具足而成。
『大海也有它的食，不是沒有食。什麼是大海的食？答：大河是它的食。大河也有它的食，不是沒有食。什麼是大河的食？答：小河是它的食。小河也有它的食，不是沒有食。什麼是小河的食？答：大川是它的食。大川也有它的食，不是沒有食。什麼是大川的食？答：小川是它的食。小川也有它的食，不是沒有食。什麼是小川的食？答：山巖溪㵎、平澤是它的食。山巖溪㵎、平澤也有它的食，不是沒有食。什麼是山巖溪㵎、平澤的食？答：雨是它的食。有時下大雨，下了大雨之後，山巖溪㵎、平澤的水就滿了；山巖溪㵎、平澤的水滿了之後，小川就滿了；小川滿了之後，大川就滿了；大川滿了之後，小河就滿了；小河滿了之後，大河就滿了；大河滿了之後，大海就滿了。這樣，那大海輾轉而成滿。
『同樣，明、解脫也有它的食，不是沒有食。什麼是明、解脫的食？答：七覺支是它的食。七覺支也有它的食，不是沒有食。什麼是七覺支的食？答：四念處是它的食。四念處也有它的食，不是沒有食。什麼是四念處的食？答：三妙行是它的食。三妙行也有它的食，不是沒有食。什麼是三妙行的食？答：護諸根是它的食。護諸根也有它的食，不是沒有食。什麼是護諸根的食？答：正念、正智是它的食。正念、正智也有它的食，不是沒有食。什麼是正念、正智的食？答：正思惟是它的食。正思惟也有它的食，不是沒有食。什麼是正思惟的食？答：信是它的食。信也有它的食，不是沒有食。什麼是信的食？答：聞善法是它的食。聞善法也有它的食，不是沒有食。什麼是聞善法的食？答：親近善知識是它的食。親近善知識也有它的食，不是沒有食。什麼是親近善知識的食？答：善人是它的食。
『這就是：具足了善人，便具足親近善知識；具足了親近善知識，便具足聞善法；具足了聞善法，便具足生信；具足了生信，便具足正思惟；具足了正思惟，便具足正念、正智；具足了正念、正智，便具足護諸根；具足了護諸根，便具足三妙行；具足了三妙行，便具足四念處；具足了四念處，便具足七覺支；具足了七覺支，便具足明、解脫。這樣，此明、解脫輾轉具足而成。』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「食經第十一竟〔一千八百三十三字〕」〔T01 0489a24〕。
〔53·世尊告諸比丘〕（0489a28）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：『有愛，它的本際不可知——本來沒有有愛，如今才生起有愛；可以得知的，是有愛所因而有。有愛有它的食，不是沒有食。什麼是有愛的食？答：無明是它的食。無明也有它的食，不是沒有食。什麼是無明的食？答：五蓋是它的食。五蓋也有它的食，不是沒有食。什麼是五蓋的食？答：三惡行是它的食。三惡行也有它的食，不是沒有食。什麼是三惡行的食？答：不護諸根是它的食。不護諸根也有它的食，不是沒有食。什麼是不護諸根的食？答：不正念、不正智是它的食。不正念、不正智也有它的食，不是沒有食。什麼是不正念、不正智的食？答：不正思惟是它的食。不正思惟也有它的食，不是沒有食。什麼是不正思惟的食？答：不信是它的食。不信也有它的食，不是沒有食。什麼是不信的食？答：聞惡法是它的食。聞惡法也有它的食，不是沒有食。什麼是聞惡法的食？答：親近惡知識是它的食。親近惡知識也有它的食，不是沒有食。什麼是親近惡知識的食？答：惡人是它的食。
『大海也有它的食，不是沒有食。什麼是大海的食？答：雨是它的食。有時下大雨，下了大雨之後，山巖溪㵎、平澤的水就滿了；山巖溪㵎、平澤的水滿了之後，小川就滿了；小川滿了之後，大川就滿了；大川滿了之後，小河就滿了；小河滿了之後，大河就滿了；大河滿了之後，大海就滿了。這樣，那大海輾轉而成滿。
『同樣，具足了惡人，便具足親近惡知識；具足了親近惡知識，便具足聞惡法；具足了聞惡法，便具足生不信；具足了生不信，便具足不正思惟；具足了不正思惟，便具足不正念、不正智；具足了不正念、不正智，便具足不護諸根；具足了不護諸根，便具足三惡行；具足了三惡行，便具足五蓋；具足了五葢，便具足無明；具足了無明，便具足有愛。這樣，此有愛輾轉具足而成。
『明、解脫也有它的食，不是沒有食。什麼是明、解脫的食？答：七覺支是它的食。七覺支也有它的食，不是沒有食。什麼是七覺支的食？答：四念處是它的食。四念處也有它的食，不是沒有食。什麼是四念處的食？答：三妙行是它的食。三妙行也有它的食，不是沒有食。什麼是三妙行的食？答：護諸根是它的食。護諸根也有它的食，不是沒有食。什麼是護諸根的食？答：正念、正智是它的食。正念、正智也有它的食，不是沒有食。什麼是正念、正智的食？答：正思惟是它的食。正思惟也有它的食，不是沒有食。什麼是正思惟的食？答：信是它的食。信也有它的食，不是沒有食。什麼是信的食？答：聞善法是它的食。聞善法也有它的食，不是沒有食。什麼是聞善法的食？答：親近善知識是它的食。親近善知識也有它的食，不是沒有食。什麼是親近善知識的食？答：善人是它的食。
『大海也有它的食，不是沒有食。什麼是大海的食？答：雨是它的食。有時下大雨，下了大雨之後，山巖溪㵎、平澤的水就滿了；山巖溪㵎、平澤的水滿了之後，小川就滿了；小川滿了之後，大川就滿了；大川滿了之後，小河就滿了；小河滿了之後，大河就滿了；大河滿了之後，大海就滿了。這樣，那大海輾轉而成滿。
『同樣，善人具足了，便具足親近善知識；具足了親近善知識，便具足聞善法；具足了聞善法，便具足生信；具足了生信，便具足正思惟；具足了正思惟，便具足正念、正智；具足了正念、正智，便具足護諸根；具足了護諸根，便具足三妙行；具足了三妙行，便具足四念處；具足了四念處，便具足七覺支；具足了七覺支，便具足明、解脫。這樣，此明、解脫輾轉具足而成。』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「食經第十二竟〔九百三十字〕」〔T01 0489c27〕。
〔54·世尊告諸比丘〕（0490a02）我是這樣聽說的：有一個時候，佛遊化於拘樓瘦，住在劍摩瑟曇拘樓都邑。那時，世尊告訴諸比丘：『有知有見的人，便得漏盡，不是不知，不是不見。怎樣知見便得漏盡？就是如真實地知見苦，便得漏盡；如真實地知見苦習、知見苦滅、知見苦滅道，便得漏盡。盡智有其所依，不是沒有所依。什麼是盡智的所依？答：解脫是它的所依。解脫也有其所依，不是沒有所依。什麼是解脫的所依？答：無欲是它的所依。無欲也有其所依，不是沒有所依。什麼是無欲的所依？答：厭是它的所依。厭也有其所依，不是沒有所依。什麼是厭的所依？答：見如實、知如真是它的所依。見如實、知如真也有其所依，不是沒有所依。什麼是見如實、知如真的所依？答：定是它的所依。定也有其所依，不是沒有所依。什麼是定的所依？答：樂是它的所依。樂也有其所依，不是沒有所依？什麼是樂的所依？答：止是它的所依。止也有其所依，不是沒有所依。什麼是止的所依？答：喜是它的所依。喜也有其所依，不是沒有所依。什麼是喜的所依？答：歡悅是它的所依。歡悅也有其所依，不是沒有所依。什麼是歡悅的所依？答：不悔是它的所依。不悔也有其所依，不是沒有所依。什麼是不悔的所依？答：護戒是它的所依。護戒也有其所依，不是沒有所依。什麼是護戒的所依？答：護諸根是它的所依。護諸根也有其所依，不是沒有所依。什麼是護諸根的所依？答：正念、正智是它的所依。正念、正智也有其所依，不是沒有所依。什麼是正念、正智的所依？答：正思惟是它的所依。正思惟也有其所依，不是沒有所依。什麼是正思惟的所依？答：信是它的所依。信也有其所依，不是沒有所依。什麼是信的所依？答：觀法忍是它的所依。觀法忍也有其所依，不是沒有所依。什麼是觀法忍的所依？答：翫誦法是它的所依。翫誦法也有其所依，不是沒有所依。什麼是翫誦法的所依？答：受持法是它的所依。受持法也有其所依，不是沒有所依。什麼是受持法的所依？答：觀法義是它的所依。觀法義也有其所依，不是沒有所依。什麼是觀法義的所依？答：耳界是它的所依。耳界也有其所依，不是沒有所依。什麼是耳界的所依？答：聞善法是它的所依。聞善法也有其所依，不是沒有所依。什麼是聞善法的所依？答：往詣是它的所依。往詣也有其所依，不是沒有所依。什麼是往詣的所依？答：奉事是它的所依。
『如果有奉事善知識的人，未曾聽聞的便得聽聞，已經聽聞的便得利益。這樣，對善知識如果不奉事，便損害奉事的所依。如果沒有奉事，便損害往詣的所依。如果沒有往詣，便損害聞善法的所依。如果不聞善法，便損害耳界的所依。如果沒有耳界，便損害觀法義的所依。如果沒有觀法義，便損害受持法的所依。如果沒有受持法，便損害翫誦法的所依。如果沒有翫誦法，便損害觀法忍的所依。如果沒有觀法忍，便損害信的所依。如果沒有信，便損害正思惟的所依。如果沒有正思惟，便損害正念、正智的所依。如果沒有正念、正智，便損害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫的所依。如果沒有解脫，便損害盡智的所依。
『如果奉事善知識的人，未曾聽聞的便得聽聞，已經聽聞的便得利益。這樣，對善知識如果奉事，便使奉事有所依。如果有奉事，便使往詣有所依。如果有往詣，便使聞善法有所依。如果有聞善法，便使耳界有所依。如果有耳界，便使觀法義有所依。如果有觀法義，便使受持法有所依。如果有受持法，便使翫誦法有所依。如果有翫誦法，便使觀法忍有所依。如果有觀法忍，便使信有所依。如果有信，便使正思惟有所依。如果有正思惟，便使正念、正智有所依。如果有正念、正智，便使護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫有所依。如果有解脫，便使盡智有所依。』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「盡智經第十三竟〔八百六十八字〕」〔T01 0490b28〕。
〔55·世尊告諸比丘〕（0490c02）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：『涅槃有其所依，不是沒有所依。什麼是涅槃的所依？答：解脫是它的所依。解脫也有其所依，不是沒有所依。什麼是解脫的所依？答：無欲是它的所依。無欲也有其所依，不是沒有所依。什麼是無欲的所依？答：厭是它的所依。厭也有其所依，不是沒有所依。什麼是厭的所依？答：見如實、知如真是它的所依。見如實、知如真也有其所依，不是沒有所依。什麼是見如實、知如真的所依？答：定是它的所依。定也有其所依，不是沒有所依。什麼是定的所依？答：樂是它的所依。樂也有其所依，不是沒有所依。什麼是樂的所依？答：止是它的所依。止也有其所依，不是沒有所依。什麼是止的所依？答：喜是它的所依。喜也有其所依，不是沒有所依。什麼是喜的所依？答：歡悅是它的所依。歡悅也有其所依，不是沒有所依。什麼是歡悅的所依？答：不悔是它的所依。不悔也有其所依，不是沒有所依。什麼是不悔的所依？答：護戒是它的所依。護戒也有其所依，不是沒有所依。什麼是護戒的所依？答：護諸根是它的所依。護諸根也有其所依，不是沒有所依。什麼是護諸根的所依？答：正念、正智是它的所依。正念、正智也有其所依，不是沒有所依。什麼是正念、正智的所依？答：正思惟是它的所依。正思惟也有其所依，不是沒有所依。什麼是正思惟的所依？答：信是它的所依。信也有其所依，不是沒有所依。什麼是信的所依？答：苦是它的所依。苦也有其所依，不是沒有所依。什麼是苦的所依？答：老死是它的所依。老死也有其所依，不是沒有所依。什麼是老死的所依？答：生是它的所依。生也有其所依，不是沒有所依。什麼是生的所依？答：有是它的所依。有也有其所依，不是沒有所依。什麼是有的所依？答：受是它的所依。受也有其所依，不是沒有所依。什麼是受的所依？答：愛是它的所依。愛也有其所依，不是沒有所依。什麼是愛的所依？答：覺是它的所依。覺也有其所依，不是沒有所依。什麼是覺的所依？答：更樂是它的所依。更樂也有其所依，不是沒有所依。什麼是更樂的所依？答：六處是它的所依。六處也有其所依，不是沒有所依。什麼是六處的所依？答：名色是它的所依。名色也有其所依，不是沒有所依。什麼是名色的所依？答：識是它的所依。識也有其所依，不是沒有所依。什麼是識的所依？答：行是它的所依。行也有其所依，不是沒有所依。什麼是行的所依？答：無明是它的所依。
『這就是：緣無明而有行，緣行而有識，緣識而有名色，緣名色而有六處，緣六處而有更樂，緣更樂而有覺，緣覺而有愛，緣愛而有受，緣受而有有，緣有而有生，緣生而有老死，緣老死而有苦。以苦為所依，便有信；以信為所依，便有正思惟；以正思惟為所依，便有正念正智；以正念正智為所依，便有護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；以解脫為所依，便得涅槃。』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「涅槃經第十四竟〔六百六十三字〕」〔T01 0491a13〕。
〔56·尊者彌醯為奉〕（0491a17）我是這樣聽說的：有一個時候，佛遊化於摩竭陀國，住在闍鬪村莽㮈林窟。那時，尊者彌醯為佛的奉侍者。於是，尊者彌醯過了一夜，清晨穿衣持鉢，進入闍鬪村乞食。乞食完畢，來到金鞞河邊，見那地方平正，有名的好㮈林，金鞞河水極為美妙可愛，清泉緩緩流動，冷暖調和適宜。見了之後心生歡喜，便這樣想：『這地方平正，有名的好㮈林，金鞞河水極為美妙可愛，清泉緩緩流動，冷暖調和適宜。如果族姓子想要學斷，就應當在這地方；我也有所要斷，我何不就在這寂靜之處學斷呢？』
於是，彌醯吃完飯，中午過後收舉衣鉢，洗淨手足，把尼師檀搭在肩上，前往佛所，稽首禮足，退住一旁，對佛說：『世尊！我今天清晨穿衣持鉢，進入闍鬪村乞食。乞食完畢，來到金鞞河邊，見那地方平正，有名的好㮈林，金鞞河水極為美妙可愛，清泉緩緩流動，冷暖調和適宜。我見了心生歡喜，便這樣想：『這地方平正，有名的好㮈林，金鞞河水極為美妙可愛，清泉緩緩流動，冷暖調和適宜。如果族姓子想要學斷，就應當在這地方；我也有所要斷，我何不就在這寂靜之處學斷呢？』世尊！我現在想要到那㮈林寂靜之處學斷。』
那時，世尊告訴他：『彌醯！你現在知道嗎？我獨自一人，沒有侍者。你可以稍住一下，等有比丘來作我的侍者，你便可以去，到那㮈林寂靜之處修學。』尊者彌醯乃至再三對佛說：『世尊！我現在想要到那㮈林寂靜之處學斷。』世尊也再三告訴他：『彌醯！你現在知道嗎？我獨自一人，沒有侍者。你可以稍住一下，等有比丘來作我的侍者，你便可以去，到那㮈林寂靜之處修學。』彌醯又對佛說：『世尊無為無作，也無所觀。世尊！我有為有作而有所觀。世尊！我要到那㮈林寂靜之處學斷。』世尊告訴他：『彌醯！你要求斷，我還能說什麼呢？彌醯！你去吧，隨你心意所欲。』
於是，尊者彌醯聽了佛所說，善受善持而善誦習，隨即禮佛足，繞佛三匝而去，前往那㮈林。進入林中之後，到一棵樹下，敷好尼師檀，結加趺坐。尊者彌醯住在㮈林中，便生起三種惡不善的念：欲念、恚念以及害念；他由於這個緣故，便憶念世尊。於是，彌醯在晡時從燕坐起來，前往佛所，稽首禮足，退住一旁，對佛說：『世尊！我到了㮈林，在寂靜之處坐著，便生起三種惡不善的念：欲念、恚念以及害念；我由於這個緣故，便憶念世尊。』
世尊告訴他：『彌醯！心解脫尚未成熟，想要使它成熟，有五種習法。是哪五種？彌醯！比丘自己是善知識，與善知識在一起，與善知識共相和合。彌醯！心解脫尚未成熟，想要使它成熟，這叫做第一種習法。
『其次，彌醯！比丘修習禁戒，守護從解脫，又善於攝持威儀禮節，見到纖芥般的罪過，常懷畏怖，受持學戒。彌醯！心解脫尚未成熟，想要使它成熟，這叫做第二種習法。
『其次，彌醯！比丘，凡所可說的聖而有義之說，能使心柔軟，使心沒有蓋，就是說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起；像這一類沙門所說，他都能具足得到，容易得到，不難得到。彌醯！心解脫尚未成熟，想要使它成熟，這叫做第三種習法。
『其次，彌醯！比丘常行精進，斷除惡不善，修諸善法，恆常自己發起心意，專一堅固，為諸善之根本，不捨方便。彌醯！心解脫尚未成熟，想要使它成熟，這叫做第四種習法。
『其次，彌醯！比丘修行智慧，觀察興衰之法，得到這樣的智慧：聖慧明達，分別曉了，以此正確地盡苦。彌醯！心解脫尚未成熟，想要使它成熟，這叫做第五種習法。
『他有了這五種習法之後，再修四法。是哪四種？修惡露，以斷除欲；修慈，以斷除恚；修息出息入，以斷除亂念；修無常想，以斷除我慢。彌醯！如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定修習禁戒，守護從解脫，又善於攝持威儀禮節，見到纖芥般的罪過，常懷畏怖，受持學戒。彌醯！如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定得到所可說的聖而有義之說，能使心柔軟，使心沒有蓋，就是說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起；像這一類沙門所說，他都能具足得到，容易得到，不難得到。
『彌醯！如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定行精進，斷除惡不善，修諸善法，恆常自己發起心意，專一堅固，為諸善之根本，不捨方便。彌醯！如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定行智慧，觀察興衰之法，得到這樣的智慧：聖慧明達，分別曉了，以此正確地盡苦。彌醯！如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定修惡露，以斷除欲；修慈，以斷除恚；修息出息入，以斷除亂念；修無常想，以斷除我慢。彌醯！如果比丘得無常想，必定得無我想。彌醯！如果比丘得無我想，便在現法之中斷除一切我慢，得息、滅、盡、無為、涅槃。』佛這樣說了。尊者彌醯及諸比丘，聽了佛所說，歡喜奉行。底本於經末自標「彌醯經第十五竟〔千三百二十三字〕」〔T01 0492a12〕。
〔57·世尊告諸比丘〕（0492a16）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：『心解脫尚未成熟，想要使它成熟，有五種習法。是哪五種？比丘！自己是善知識，與善知識在一起，與善知識共相和合；心解脫尚未成熟，想要使它成熟，這叫做第一種習法。其次，比丘！修習禁戒，守護從解脫，又善於攝持威儀禮節，見到纖芥般的罪過，常懷畏怖，受持學戒；心解脫尚未成熟，想要使它成熟，這叫做第二種習法。其次，比丘！凡所可說的聖而有義之說，能使心柔軟，使心沒有蓋，就是說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起；像這一類沙門所說，他都能具足得到，容易得到，不難得到；心解脫尚未成熟，想要使它成熟，這叫做第三種習法。其次，比丘！常行精進，斷除惡不善，修諸善法，恆常自己發起心意，專一堅固，為諸善之根本，不捨方便；心解脫尚未成熟，想要使它成熟，這叫做第四種習法。其次，比丘！修行智慧，觀察興衰之法，得到這樣的智慧：聖慧明達，分別曉了，以此正確地盡苦；心解脫尚未成熟，想要使它成熟，這叫做第五種習法。
『他有了這五種習法之後，再修四法。是哪四種？修惡露，以斷除欲；修慈，以斷除恚；修息出息入，以斷除亂念；修無常想，以斷除我慢。如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定修習禁戒，守護從解脫，又善於攝持威儀禮節，見到纖芥般的罪過，常懷畏怖，受持學戒。如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定得到所可說的聖而有義之說，能使心柔軟，使心沒有蓋，就是說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起；像這一類沙門所說，他都能具足得到，容易得到，不難得到。如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定行精進，斷除惡不善，修諸善法，恆常自己發起心意，專一堅固，為諸善之根本，不捨方便。如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定行智慧，觀察興衰之法，得到這樣的智慧：聖慧明達，分別曉了，以此正確地盡苦。如果比丘自己是善知識，與善知識在一起，與善知識共相和合，應當知道他必定修惡露，以斷除欲；修慈，以斷除恚；修息出息入，以斷除亂念；修無常想，以斷除我慢。如果比丘得無常想，必定得無我想；如果比丘得無我想，便在現法之中斷除一切我慢，得息、滅、盡、無為、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「即為比丘說經第十六竟〔六百八十三字〕」〔T01 0492b29〕。
Fascicle 10 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Supporting Conditions. The chapter title marks itself as having sixteen discourses, and all sixteen discourses are in this fascicle, from the forty-second, the Discourse on What Meaning, to the fifty-seventh, the Discourse Spoken for the Bhikṣus. In the Discourse on What Meaning the venerable Ānanda asks ten times and the World-Honored One answers ten times; in the Discourse on Not Thinking the World-Honored One addresses Ānanda; in the second Discourse on Shame and Scruple and the second Discourse on Precepts the venerable Śāriputra addresses the bhikṣus; the Discourse on Mixi is a narrative, in which the venerable Mixi and the World-Honored One speak back and forth; the remaining eleven discourses are all spoken by the World-Honored One to the bhikṣus. The discourses of the fascicle all speak of how dharma depends on dharma: the Discourse on What Meaning and the Discourse on Not Thinking speak of keeping the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is and knowing as it really is, weariness, dispassion, and liberation, each following from the one before, which is simply the nature of dharmas and comes about without waiting for thought; the Discourse on Mindfulness, the two Discourses on Shame and Scruple, and the two Discourses on Precepts say that if the dharma before is not established, the dharma after is harmed, and if the dharma before is present, the dharma after has its support, ending in nirvāṇa, with the similes of a tree’s outer bark and its root; the two Discourses on Respect say that if one does not practice respect, then for the dharmas of deportment and what follows there is no such possibility; the Discourse on the First Beginning says that the first beginning of craving for existence cannot be known, yet craving for existence has that on which it depends, from the bad person in turn up to craving for existence, and from the good person in turn up to clear knowing and liberation; the two Discourses on Nutriment speak of it as nutriment, with the simile of rainwater filling in turn up to the great ocean; the Discourse on the Knowledge of Ending goes from attending upon good friends in turn up to the knowledge of ending; the Discourse on Nirvāṇa goes from formations conditioned by ignorance up to old age and death and suffering, and again, from suffering as support there is faith, in turn up to nirvāṇa; the Discourse on Mixi and the Discourse Spoken for the Bhikṣus speak of the five supporting dharmas and the four dharmas for one whose mind’s liberation is not yet ripe and who wishes to ripen it, up to gaining the perception of not self, cutting off all conceit, and gaining nirvāṇa. After the chapter title there is one summary verse of two lines, listing the names of the sixteen discourses of the chapter.
〔0 · Title〕（0485a07）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 10”. The translator’s attribution reads “translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin”—in the Eastern Jin, it was translated by Gautama Saṅghadeva, the Tripiṭaka master who came from Kaśmīra. The chapter title reads “the Chapter on Supporting Conditions, the Fifth [sixteen discourses] [first-day recitation]”: this chapter is the fifth chapter, marks itself as having sixteen discourses, and belongs to the first-day recitation; the sixteen discourses of this chapter are all in this fascicle. After the chapter title there is one summary verse of two lines. After the sixteen discourses it closes with “Madhyama Āgama, Fascicle 10 [nine thousand seven hundred and fifty-six characters]”—the end of the fascicle marks this fascicle as nine thousand seven hundred and fifty-six characters.
〔Summary verse · Discourses 42–57〕（0485a11）After the chapter title there is one summary verse of two lines, listing the names of the sixteen discourses of this chapter: “What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning”, “Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”. The first line gives in order the Discourse on What Meaning, the Discourse on Not Thinking, and the Discourse on Mindfulness; “Shame twice, Precepts and Respect twice each” means that the Discourse on Shame and Scruple, the Discourse on Precepts, and the Discourse on Respect each have two discourses; next comes the Discourse on the First Beginning. The second line gives in order the two Discourses on Nutriment and the Discourse on the Knowledge of Ending; next come the Discourse on Nirvāṇa and the Discourse on Mixi; last is the Discourse Spoken for the Bhikṣus. The base text writes “speaking of Nirvāṇa” and “Mixi” continuously, and this is recorded as it stands, not split.
〔42 · The Venerable Ānanda Then〕（0485a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Ānanda, in the late afternoon, rose from sitting in meditation, went to the Buddha, bowed his head and paid homage, withdrew, stood to one side, and said to the Buddha: “World-Honored One, what is the meaning of keeping the precepts?” The World-Honored One answered: “Ānanda, keeping the precepts has the meaning of bringing freedom from regret. Ānanda, if one keeps the precepts, one gains freedom from regret.” Ānanda asked again: “World-Honored One, what is the meaning of freedom from regret?” The World-Honored One answered: “Ānanda, freedom from regret has the meaning of bringing gladness. Ānanda, if one has freedom from regret, one gains gladness.” He asked again: “World-Honored One, what is the meaning of gladness?” The World-Honored One answered: “Ānanda, gladness has the meaning of bringing joy. Ānanda, if one has gladness, one gains joy.” He asked again: “World-Honored One, what is the meaning of joy?” The World-Honored One answered: “Ānanda, joy has the meaning of bringing calm. Ānanda, if one has joy, the body gains calm.” He asked again: “World-Honored One, what is the meaning of calm?” The World-Honored One answered: “Ānanda, calm has the meaning of bringing happiness. Ānanda, if one has calm, one feels happiness.” He asked again: “World-Honored One, what is the meaning of happiness?” The World-Honored One answered: “Ānanda, happiness has the meaning of bringing concentration. Ānanda, if one has happiness, the mind gains concentration.” He asked again: “World-Honored One, what is the meaning of concentration?” The World-Honored One answered: “Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is. Ānanda, if one has concentration, one gains seeing as it really is and knowing as it really is.” He asked again: “World-Honored One, what is the meaning of seeing as it really is and knowing as it really is?” The World-Honored One answered: “Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness. Ānanda, if one has seeing as it really is and knowing as it really is, one gains weariness.” He asked again: “World-Honored One, what is the meaning of weariness?” The World-Honored One answered: “Ānanda, weariness has the meaning of bringing dispassion. Ānanda, if one has weariness, one gains dispassion.” He asked again: “World-Honored One, what is the meaning of dispassion?” The World-Honored One answered: “Ānanda, dispassion has the meaning of bringing liberation. Ānanda, if one has dispassion, one gains liberation from all lust, anger, and delusion.
“This is, Ānanda: because of keeping the precepts one gains freedom from regret, because of freedom from regret one gains gladness, because of gladness one gains joy, because of joy one gains calm, because of calm one gains happiness, because of happiness one gains concentration. Ānanda, the learned noble disciple, because of concentration, gains seeing as it really is and knowing as it really is; because of seeing as it really is and knowing as it really is, he gains weariness; because of weariness he gains dispassion; because of dispassion he gains liberation; because of liberation he knows he is liberated: birth is ended, the holy life has been established, what was to be done has been done, there will be no further existence, and he knows it as it really is. Ānanda, this is dharma benefiting dharma, dharma depending on dharma; thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore.” Thus spoke the Buddha. The venerable Ānanda and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on What Meaning, the first, ends [five hundred and twenty-nine characters]”.
〔43 · The World-Honored One Said〕（0485b22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said: “Ānanda, one who keeps the precepts should not think, ‘let me be free from regret’. Ānanda, it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret. Ānanda, one who has freedom from regret should not think, ‘let me be glad’. Ānanda, it is simply the nature of dharmas that one who has freedom from regret gains gladness. Ānanda, one who has gladness should not think, ‘let me be joyful’. Ānanda, it is simply the nature of dharmas that one who has gladness gains joy. Ānanda, one who has joy should not think, ‘let me be calm’. Ānanda, it is simply the nature of dharmas that for one who has joy the body gains calm. Ānanda, one who has calm should not think, ‘let me be happy’. Ānanda, it is simply the nature of dharmas that one who has calm feels happiness. Ānanda, one who has happiness should not think, ‘let me be concentrated’. Ānanda, it is simply the nature of dharmas that for one who has happiness the mind gains concentration. Ānanda, one who has concentration should not think, ‘let me see as it really is and know as it really is’. Ānanda, it is simply the nature of dharmas that one who has concentration gains seeing as it really is and knowing as it really is. Ānanda, one who has seeing as it really is and knowing as it really is should not think, ‘let me be weary’. Ānanda, it is simply the nature of dharmas that one who has seeing as it really is and knowing as it really is gains weariness. Ānanda, one who has weariness should not think, ‘let me be dispassionate’. Ānanda, it is simply the nature of dharmas that one who has weariness gains dispassion. Ānanda, one who has dispassion should not think, ‘let me be liberated’. Ānanda, it is simply the nature of dharmas that one who has dispassion gains liberation from all lust, anger, and delusion.
“Ānanda, this is: because of keeping the precepts one gains freedom from regret, because of freedom from regret one gains gladness, because of gladness one gains joy, because of joy one gains calm, because of calm one gains happiness, because of happiness one gains concentration of mind. Ānanda, the learned noble disciple who has concentration of mind sees as it really is and knows as it really is; because of seeing as it really is and knowing as it really is, he gains weariness; because of weariness he gains dispassion; because of dispassion he gains liberation; because of liberation he knows he is liberated: birth is ended, the holy life has been established, what was to be done has been done, there will be no further existence, and he knows it as it really is. Ānanda, this is dharma benefiting dharma, dharma depending on dharma; thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore.” Thus spoke the Buddha. The venerable Ānanda and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Not Thinking, the second, ends [four hundred and fifty characters]”.
〔44 · The World-Honored One Addressed the Bhikṣus〕（0485c24）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 is very forgetful and without right knowledge, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. If a bhikṣu is not very forgetful and has right knowledge, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports 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 Mindfulness, the third, ends [one hundred and fifty-one characters]”.
〔45 · The World-Honored One Addressed the Bhikṣus〕（0486a08）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 has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation. If there is no liberation, he harms nirvāṇa. If a bhikṣu has shame and has scruple, he supports loving respect; if there is loving respect, he supports his faith; if there is faith, he supports right reflection; if there is right reflection, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports 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 Shame and Scruple, the fourth, ends [two hundred and four characters]”.
〔46 · The Venerable Śāriputra Addressed〕（0486a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra addressed the bhikṣus: “Friends! If a bhikṣu has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. Friends! It is like a tree: if the outer bark is harmed, the inner bark does not form; if the inner bark does not form, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form. Friends! Know that a bhikṣu is likewise so: if he has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa.
“Friends! If a bhikṣu has shame and has scruple, he supports loving respect; if there is loving respect, he supports his faith; if there is faith, he supports right reflection; if there is right reflection, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa. Friends! It is like a tree: if the outer bark is not harmed, the inner bark comes to form; if the inner bark comes to form, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form. Friends! Know that a bhikṣu is likewise so: if he has shame and has scruple, he supports loving respect; if there is loving respect, he supports his faith; if there is faith, he supports right reflection; if there is right reflection, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” Thus spoke the venerable Śāriputra. Those bhikṣus, having heard what the venerable Śāriputra said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Shame and Scruple, the fifth, ends [four hundred and sixty-two characters]”.
〔47 · The World-Honored One Addressed the Bhikṣus〕（0486b25）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 breaks the precepts, he harms freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. If a bhikṣu keeps the precepts, he supports freedom from regret, gladness, joy, calm, happiness, concentration, seeing, as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports 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 Precepts, the sixth, ends [one hundred and ten characters]”.
〔48 · The Venerable Śāriputra Addressed〕（0486c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra addressed the bhikṣus: “Friends! If a bhikṣu breaks the precepts, he harms freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. Friends! It is like a tree: if the root is harmed, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form. Friends! Know that a bhikṣu is likewise so: if he breaks the precepts, he harms freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa.
“Friends! If a bhikṣu keeps the precepts, he supports freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa. Friends! It is like a tree: if the root is not harmed, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form. Friends! Know that a bhikṣu is likewise so: if he keeps the precepts, he supports freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” Thus spoke the venerable Śāriputra. Those bhikṣus, having heard what the venerable Śāriputra said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Precepts, the seventh, ends [three hundred and nine characters]”.
〔49 · The World-Honored One Addressed the Bhikṣus〕（0486c24）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: “A bhikṣu should practice respect and good regard, and honor those who live the holy life. If a bhikṣu does not practice respect, does not have good regard, and does not honor those who live the holy life, then that he should be complete in the dharmas of deportment, there is no such possibility. Not complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is no such possibility. Not complete in the dharmas of training, that he should be complete in the body of precepts, there is no such possibility. Not complete in the body of precepts, that he should be complete in the body of concentration, there is no such possibility. Not complete in the body of concentration, that he should be complete in the body of wisdom, there is no such possibility. Not complete in the body of wisdom, that he should be complete in the body of liberation, there is no such possibility. Not complete in the body of liberation, that he should be complete in the body of the knowledge and vision of liberation, there is no such possibility. Not complete in the body of the knowledge and vision of liberation, that he should be complete in nirvāṇa, there is no such possibility.
“If a bhikṣu practices respect and good regard, and honors those who live the holy life, then that he should be complete in the dharmas of deportment, there is such a possibility. Complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is such a possibility. Complete in the dharmas of training, that he should be complete in the body of precepts, there is such a possibility. Complete in the body of precepts, that he should be complete in the body of concentration, there is such a possibility. Complete in the body of concentration, that he should be complete in the body of wisdom, there is such a possibility. Complete in the body of wisdom, that he should be complete in the body of liberation, there is such a possibility. Complete in the body of liberation, that he should be complete in the body of the knowledge and vision of liberation, there is such a possibility. Complete in the body of the knowledge and vision of liberation, that he should be complete in nirvāṇa, there is such a possibility.” 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 Respect, the eighth, ends [three hundred characters]”.
〔50 · The World-Honored One Addressed the Bhikṣus〕（0487a18）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: “A bhikṣu should practice respect and good regard, and honor those who live the holy life. If a bhikṣu does not practice respect, does not have good regard, and does not honor those who live the holy life, then that he should be complete in the dharmas of deportment, there is no such possibility. Not complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is no such possibility. Not complete in the dharmas of training, guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; not complete in liberation, that he should be complete in nirvāṇa, there is no such possibility.
“If a bhikṣu practices respect and good regard, and honors those who live the holy life, then that he should be complete in the dharmas of deportment, there is such a possibility. Complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is such a possibility. Complete in the dharmas of training, complete in guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; complete in liberation, that he should be complete in nirvāṇa, there is such a possibility.” 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 Respect, the ninth, ends [two hundred and seventeen characters]”.
〔51 · The World-Honored One Addressed the Bhikṣus〕（0487b06）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 for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends. Craving for existence has a supporting condition, it is not without a supporting condition. What is the supporting condition of craving for existence? The answer: ignorance is its supporting condition. Ignorance too has a supporting condition, it is not without a supporting condition. What is the supporting condition of ignorance? The answer: the five hindrances are its supporting condition. The five hindrances too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the five hindrances? The answer: the three bad conducts are their supporting condition. The three bad conducts too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the three bad conducts? The answer: not guarding the faculties is their supporting condition. Not guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its supporting condition. Wrong mindfulness and wrong knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their supporting condition. Wrong reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of wrong reflection? The answer: lack of faith is its supporting condition. Lack of faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of lack of faith? The answer: hearing bad dharmas is its supporting condition. Hearing bad dharmas too has a supporting condition, it is not without a supporting condition. What is the supporting condition of hearing bad dharmas? The answer: keeping close to bad friends is its supporting condition. Keeping close to bad friends too has a supporting condition, it is not without a supporting condition. What is the supporting condition of keeping close to bad friends? The answer: the bad person is its supporting condition.
“This is: once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.
“Clear knowing and liberation too have a supporting condition, they are not without a supporting condition. What is the supporting condition of clear knowing and liberation? The answer: the seven factors of awakening are their supporting condition. The seven factors of awakening too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the seven factors of awakening? The answer: the four foundations of mindfulness are their supporting condition. The four foundations of mindfulness too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the four foundations of mindfulness? The answer: the three good conducts are their supporting condition. The three good conducts too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the three good conducts? The answer: guarding the faculties is their supporting condition. Guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the faculties? The answer: right mindfulness and right knowledge are its supporting condition. Right mindfulness and right knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of right mindfulness and right knowledge? The answer: right reflection is their supporting condition. Right reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of right reflection? The answer: faith is its supporting condition. Faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of faith? The answer: hearing the good Dharma is its supporting condition. Hearing the good Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of hearing the good Dharma? The answer: keeping close to good friends is its supporting condition. Keeping close to good friends too has a supporting condition, it is not without a supporting condition. What is the supporting condition of keeping close to good friends? The answer: the good person is its supporting condition.
“This is: once the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.” 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 First Beginning, the tenth, ends [seven hundred and fifty-four characters]”.
〔52 · The World-Honored One Addressed the Bhikṣus〕（0487c27）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 for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends. Craving for existence has nutriment, it is not without nutriment. What is the nutriment of craving for existence? The answer: ignorance is its nutriment. Ignorance too has nutriment, it is not without nutriment. What is the nutriment of ignorance? The answer: the five hindrances are its nutriment. The five hindrances too have nutriment, they are not without nutriment. What is the nutriment of the five hindrances? The answer: the three bad conducts are their nutriment. The three bad conducts too have nutriment, they are not without nutriment. What is the nutriment of the three bad conducts? The answer: not guarding the faculties is their nutriment. Not guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its nutriment. Wrong mindfulness and wrong knowledge too have nutriment, they are not without nutriment. What is the nutriment of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their nutriment. Wrong reflection too has nutriment, it is not without nutriment. What is the nutriment of wrong reflection? The answer: lack of faith is its nutriment. Lack of faith too has nutriment, it is not without nutriment. What is the nutriment of lack of faith? The answer: hearing bad dharmas is its nutriment. Hearing bad dharmas too has nutriment, it is not without nutriment. What is the nutriment of hearing bad dharmas? The answer: keeping close to bad friends is its nutriment. Keeping close to bad friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to bad friends? The answer: the bad person is its nutriment.
“This is: once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.
“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: the great rivers are its nutriment. The great rivers too have nutriment, they are not without nutriment. What is the nutriment of the great rivers? The answer: the small rivers are their nutriment. The small rivers too have nutriment, they are not without nutriment. What is the nutriment of the small rivers? The answer: the great streams are their nutriment. The great streams too have nutriment, they are not without nutriment. What is the nutriment of the great streams? The answer: the small streams are their nutriment. The small streams too have nutriment, they are not without nutriment. What is the nutriment of the small streams? The answer: the mountain crags, gullies, ravines, and level marshes are their nutriment. The mountain crags, gullies, ravines, and level marshes too have nutriment, they are not without nutriment. What is the nutriment of the mountain crags, gullies, ravines, and level marshes? The answer: rain is their nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.
“In the same way, craving for existence too has nutriment, it is not without nutriment. What is the nutriment of craving for existence? The answer: ignorance is its nutriment. Ignorance too has nutriment, it is not without nutriment. What is the nutriment of ignorance? The answer: the five hindrances are its nutriment. The five hindrances too have nutriment, they are not without nutriment. What is the nutriment of the five hindrances? The answer: the three bad conducts are their nutriment. The three bad conducts too have nutriment, they are not without nutriment. What is the nutriment of the three bad conducts? The answer: not guarding the faculties is their nutriment. Not guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its nutriment. Wrong mindfulness and wrong knowledge too have nutriment, they are not without nutriment. What is the nutriment of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their nutriment. Wrong reflection too has nutriment, it is not without nutriment. What is the nutriment of wrong reflection? The answer: lack of faith is its nutriment. Lack of faith too has nutriment, it is not without nutriment. What is the nutriment of lack of faith? The answer: hearing bad dharmas is its nutriment. Hearing bad dharmas too has nutriment, it is not without nutriment. What is the nutriment of hearing bad dharmas? The answer: keeping close to bad friends is its nutriment. Keeping close to bad friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to bad friends? The answer: the bad person is its nutriment.
“This is: once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.
“Clear knowing and liberation too have nutriment, they are not without nutriment. What is the nutriment of clear knowing and liberation? The answer: the seven factors of awakening are their nutriment. The seven factors of awakening too have nutriment, they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer: the four foundations of mindfulness are their nutriment. The four foundations of mindfulness too have nutriment, they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The answer: the three good conducts are their nutriment. The three good conducts too have nutriment, they are not without nutriment. What is the nutriment of the three good conducts? The answer: guarding the faculties is their nutriment. Guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of guarding the faculties? The answer: right mindfulness and right knowledge are its nutriment. Right mindfulness and right knowledge too have nutriment, they are not without nutriment. What is the nutriment of right mindfulness and right knowledge? The answer: right reflection is their nutriment. Right reflection too has nutriment, it is not without nutriment. What is the nutriment of right reflection? The answer: faith is its nutriment. Faith too has nutriment, it is not without nutriment. What is the nutriment of faith? The answer: hearing the good Dharma is its nutriment. Hearing the good Dharma too has nutriment, it is not without nutriment. What is the nutriment of hearing the good Dharma? The answer: keeping close to good friends is its nutriment. Keeping close to good friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to good friends? The answer: the good person is its nutriment.
“This is: once the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.
“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: the great rivers are its nutriment. The great rivers too have nutriment, they are not without nutriment. What is the nutriment of the great rivers? The answer: the small rivers are their nutriment. The small rivers too have nutriment, they are not without nutriment. What is the nutriment of the small rivers? The answer: the great streams are their nutriment. The great streams too have nutriment, they are not without nutriment. What is the nutriment of the great streams? The answer: the small streams are their nutriment. The small streams too have nutriment, they are not without nutriment. What is the nutriment of the small streams? The answer: the mountain crags, gullies, ravines, and level marshes are their nutriment. The mountain crags, gullies, ravines, and level marshes too have nutriment, they are not without nutriment. What is the nutriment of the mountain crags, gullies, ravines, and level marshes? The answer: rain is their nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.
“In the same way, clear knowing and liberation too have nutriment, they are not without nutriment. What is the nutriment of clear knowing and liberation? The answer: the seven factors of awakening are their nutriment. The seven factors of awakening too have nutriment, they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer: the four foundations of mindfulness are their nutriment. The four foundations of mindfulness too have nutriment, they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The answer: the three good conducts are their nutriment. The three good conducts too have nutriment, they are not without nutriment. What is the nutriment of the three good conducts? The answer: guarding the faculties is their nutriment. Guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of guarding the faculties? The answer: right mindfulness and right knowledge are its nutriment. Right mindfulness and right knowledge too have nutriment, they are not without nutriment. What is the nutriment of right mindfulness and right knowledge? The answer: right reflection is their nutriment. Right reflection too has nutriment, it is not without nutriment. What is the nutriment of right reflection? The answer: faith is its nutriment. Faith too has nutriment, it is not without nutriment. What is the nutriment of faith? The answer: hearing the good Dharma is its nutriment. Hearing the good Dharma too has nutriment, it is not without nutriment. What is the nutriment of hearing the good Dharma? The answer: keeping close to good friends is its nutriment. Keeping close to good friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to good friends? The answer: the good person is its nutriment.
“This is: once the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.” 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 Nutriment, the eleventh, ends [one thousand eight hundred and thirty-three characters]”.
〔53 · The World-Honored One Addressed the Bhikṣus〕（0489a28）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 for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends. Craving for existence has nutriment, it is not without nutriment. What is the nutriment of craving for existence? The answer: ignorance is its nutriment. Ignorance too has nutriment, it is not without nutriment. What is the nutriment of ignorance? The answer: the five hindrances are its nutriment. The five hindrances too have nutriment, they are not without nutriment. What is the nutriment of the five hindrances? The answer: the three bad conducts are their nutriment. The three bad conducts too have nutriment, they are not without nutriment. What is the nutriment of the three bad conducts? The answer: not guarding the faculties is their nutriment. Not guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its nutriment. Wrong mindfulness and wrong knowledge too have nutriment, they are not without nutriment. What is the nutriment of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their nutriment. Wrong reflection too has nutriment, it is not without nutriment. What is the nutriment of wrong reflection? The answer: lack of faith is its nutriment. Lack of faith too has nutriment, it is not without nutriment. What is the nutriment of lack of faith? The answer: hearing bad dharmas is its nutriment. Hearing bad dharmas too has nutriment, it is not without nutriment. What is the nutriment of hearing bad dharmas? The answer: keeping close to bad friends is its nutriment. Keeping close to bad friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to bad friends? The answer: the bad person is its nutriment.
“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: rain is its nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.
“In the same way, once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.
“Clear knowing and liberation too have nutriment, they are not without nutriment. What is the nutriment of clear knowing and liberation? The answer: the seven factors of awakening are their nutriment. The seven factors of awakening too have nutriment, they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer: the four foundations of mindfulness are their nutriment. The four foundations of mindfulness too have nutriment, they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The answer: the three good conducts are their nutriment. The three good conducts too have nutriment, they are not without nutriment. What is the nutriment of the three good conducts? The answer: guarding the faculties is their nutriment. Guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of guarding the faculties? The answer: right mindfulness and right knowledge are its nutriment. Right mindfulness and right knowledge too have nutriment, they are not without nutriment. What is the nutriment of right mindfulness and right knowledge? The answer: right reflection is their nutriment. Right reflection too has nutriment, it is not without nutriment. What is the nutriment of right reflection? The answer: faith is its nutriment. Faith too has nutriment, it is not without nutriment. What is the nutriment of faith? The answer: hearing the good Dharma is its nutriment. Hearing the good Dharma too has nutriment, it is not without nutriment. What is the nutriment of hearing the good Dharma? The answer: keeping close to good friends is its nutriment. Keeping close to good friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to good friends? The answer: the good person is its nutriment.
“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: rain is its nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.
“In the same way, when the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.” 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 Nutriment, the twelfth, ends [nine hundred and thirty characters]”.
〔54 · The World-Honored One Addressed the Bhikṣus〕（0490a02）Thus have I heard. At one time the Buddha was staying among the Kuru, in the Kuru town of Jianmosetan. At that time the World-Honored One addressed the bhikṣus: “One who knows and sees gains the ending of outflows, not one who does not know, not one who does not see. How does one know and see so as to gain the ending of outflows? That is, knowing and seeing suffering as it really is, one gains the ending of outflows. Knowing and seeing the arising of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path to the cessation of suffering as they really are, one gains the ending of outflows. The knowledge of ending has a supporting condition, it is not without a supporting condition. What is the supporting condition of the knowledge of ending? The answer: liberation is its supporting condition. Liberation too has a supporting condition, it is not without a supporting condition. What is the supporting condition of liberation? The answer: dispassion is its supporting condition. Dispassion too has a supporting condition, it is not without a supporting condition. What is the supporting condition of dispassion? The answer: weariness is its supporting condition. Weariness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of weariness? The answer: seeing as it really is and knowing as it really is is its supporting condition. Seeing as it really is and knowing as it really is too has a supporting condition, it is not without a supporting condition. What is the supporting condition of seeing as it really is and knowing as it really is? The answer: concentration is its supporting condition. Concentration too has a supporting condition, it is not without a supporting condition. What is the supporting condition of concentration? The answer: happiness is its supporting condition. Happiness too has a supporting condition, it is not without a supporting condition? What is the supporting condition of happiness? The answer: calm is its supporting condition. Calm too has a supporting condition, it is not without a supporting condition. What is the supporting condition of calm? The answer: joy is its supporting condition. Joy too has a supporting condition, it is not without a supporting condition. What is the supporting condition of joy? The answer: gladness is its supporting condition. Gladness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of gladness? The answer: freedom from regret is its supporting condition. Freedom from regret too has a supporting condition, it is not without a supporting condition. What is the supporting condition of freedom from regret? The answer: guarding the precepts is its supporting condition. Guarding the precepts too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the precepts? The answer: guarding the faculties is its supporting condition. Guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the faculties? The answer: right mindfulness and right knowledge are its supporting condition. Right mindfulness and right knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of right mindfulness and right knowledge? The answer: right reflection is their supporting condition. Right reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of right reflection? The answer: faith is its supporting condition. Faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of faith? The answer: acceptance through contemplating the Dharma is its supporting condition. Acceptance through contemplating the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of acceptance through contemplating the Dharma? The answer: reciting the Dharma is its supporting condition. Reciting the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of reciting the Dharma? The answer: receiving and holding the Dharma is its supporting condition. Receiving and holding the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of receiving and holding the Dharma? The answer: contemplating the meaning of the Dharma is its supporting condition. Contemplating the meaning of the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of contemplating the meaning of the Dharma? The answer: the ear element is its supporting condition. The ear element too has a supporting condition, it is not without a supporting condition. What is the supporting condition of the ear element? The answer: hearing the good Dharma is its supporting condition. Hearing the good Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of hearing the good Dharma? The answer: going to them is its supporting condition. Going to them too has a supporting condition, it is not without a supporting condition. What is the supporting condition of going to them? The answer: attending upon them is its supporting condition.
“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit. Thus, as to good friends, if one does not attend upon them, one harms the supporting condition of attending upon them. If there is no attending upon them, one harms the supporting condition of going to them. If there is no going to them, one harms the supporting condition of hearing the good Dharma. If one does not hear the good Dharma, one harms the supporting condition of the ear element. If there is no ear element, one harms the supporting condition of contemplating the meaning of the Dharma. If there is no contemplating the meaning of the Dharma, one harms the supporting condition of receiving and holding the Dharma. If there is no receiving and holding the Dharma, one harms the supporting condition of reciting the Dharma. If there is no reciting the Dharma, one harms the supporting condition of acceptance through contemplating the Dharma. If there is no acceptance through contemplating the Dharma, one harms the supporting condition of faith. If there is no faith, one harms the supporting condition of right reflection. If there is no right reflection, one harms the supporting condition of right mindfulness and right knowledge. If there is no right mindfulness and right knowledge, one harms the supporting condition of guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation. If there is no liberation, one harms the supporting condition of the knowledge of ending.
“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit. Thus, as to good friends, if one attends upon them, one supports attending upon them. If there is attending upon them, one supports going to them. If there is going to them, one supports hearing the good Dharma. If there is hearing the good Dharma, one supports the ear element. If there is the ear element, one supports contemplating the meaning of the Dharma. If there is contemplating the meaning of the Dharma, one supports receiving and holding the Dharma. If there is receiving and holding the Dharma, one supports reciting the Dharma. If there is reciting the Dharma, one supports acceptance through contemplating the Dharma. If there is acceptance through contemplating the Dharma, one supports faith. If there is faith, one supports right reflection. If there is right reflection, one supports right mindfulness and right knowledge. If there is right mindfulness and right knowledge, one supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation. If there is liberation, one supports the knowledge of ending.” 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 Knowledge of Ending, the thirteenth, ends [eight hundred and sixty-eight characters]”.
〔55 · The World-Honored One Addressed the Bhikṣus〕（0490c02）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: “Nirvāṇa has a supporting condition, it is not without a supporting condition. What is the supporting condition of nirvāṇa? The answer: liberation is its supporting condition. Liberation too has a supporting condition, it is not without a supporting condition. What is the supporting condition of liberation? The answer: dispassion is its supporting condition. Dispassion too has a supporting condition, it is not without a supporting condition. What is the supporting condition of dispassion? The answer: weariness is its supporting condition. Weariness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of weariness? The answer: seeing as it really is and knowing as it really is is its supporting condition. Seeing as it really is and knowing as it really is too has a supporting condition, it is not without a supporting condition. What is the supporting condition of seeing as it really is and knowing as it really is? The answer: concentration is its supporting condition. Concentration too has a supporting condition, it is not without a supporting condition. What is the supporting condition of concentration? The answer: happiness is its supporting condition. Happiness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of happiness? The answer: calm is its supporting condition. Calm too has a supporting condition, it is not without a supporting condition. What is the supporting condition of calm? The answer: joy is its supporting condition. Joy too has a supporting condition, it is not without a supporting condition. What is the supporting condition of joy? The answer: gladness is its supporting condition. Gladness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of gladness? The answer: freedom from regret is its supporting condition. Freedom from regret too has a supporting condition, it is not without a supporting condition. What is the supporting condition of freedom from regret? The answer: guarding the precepts is its supporting condition. Guarding the precepts too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the precepts? The answer: guarding the faculties is its supporting condition. Guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the faculties? The answer: right mindfulness and right knowledge are its supporting condition. Right mindfulness and right knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of right mindfulness and right knowledge? The answer: right reflection is their supporting condition. Right reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of right reflection? The answer: faith is its supporting condition. Faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of faith? The answer: suffering is its supporting condition. Suffering too has a supporting condition, it is not without a supporting condition. What is the supporting condition of suffering? The answer: old age and death are its supporting condition. Old age and death too have a supporting condition, they are not without a supporting condition. What is the supporting condition of old age and death? The answer: birth is their supporting condition. Birth too has a supporting condition, it is not without a supporting condition. What is the supporting condition of birth? The answer: existence is its supporting condition. Existence too has a supporting condition, it is not without a supporting condition. What is the supporting condition of existence? The answer: clinging is its supporting condition. Clinging too has a supporting condition, it is not without a supporting condition. What is the supporting condition of clinging? The answer: craving is its supporting condition. Craving too has a supporting condition, it is not without a supporting condition. What is the supporting condition of craving? The answer: feeling is its supporting condition. Feeling too has a supporting condition, it is not without a supporting condition. What is the supporting condition of feeling? The answer: contact is its supporting condition. Contact too has a supporting condition, it is not without a supporting condition. What is the supporting condition of contact? The answer: the six sense bases are its supporting condition. The six sense bases too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the six sense bases? The answer: name and form are their supporting condition. Name and form too have a supporting condition, they are not without a supporting condition. What is the supporting condition of name and form? The answer: consciousness is their supporting condition. Consciousness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of consciousness? The answer: formations are its supporting condition. Formations too have a supporting condition, they are not without a supporting condition. What is the supporting condition of formations? The answer: ignorance is their supporting condition.
“This is: conditioned by ignorance, formations; conditioned by formations, consciousness; conditioned by consciousness, name and form; conditioned by name and form, the six sense bases; conditioned by the six sense bases, contact; conditioned by contact, feeling; conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence; conditioned by existence, birth; conditioned by birth, old age and death; conditioned by old age and death, suffering. Supported by suffering, there is faith. Supported by faith, there is right reflection; supported by right reflection, there are right mindfulness and right knowledge; supported by right mindfulness and right knowledge, there are guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; supported by liberation, one gains 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 Nirvāṇa, the fourteenth, ends [six hundred and sixty-three characters]”.
〔56 · The Venerable Mixi Was the Attendant〕（0491a17）Thus have I heard. At one time the Buddha was staying in Magadha, in the cave in the mango grove at the village of Shedou. At that time the venerable Mixi was the Buddha’s attendant. Then the venerable Mixi, when the night had passed, at dawn put on his robe, took his bowl, and entered the village of Shedou for alms. When he had finished begging for alms, he went to the bank of the Jinbi River and saw that the land there was level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. Having seen it, he rejoiced, and thought thus: ‘This land is level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. If a son of good family wished to train in cutting off, this is the place to do it; I too have something to cut off—might I not train in cutting off in this quiet place?’
Then Mixi, having eaten, after midday, put away his robe and bowl, washed his hands and feet, put his sitting cloth on his shoulder, went to the Buddha, bowed his head and paid homage, withdrew, stood to one side, and said to the Buddha: “World-Honored One, today at dawn I put on my robe, took my bowl, and entered the village of Shedou for alms. When I had finished begging for alms, I went to the bank of the Jinbi River and saw that the land there was level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. Having seen it, I rejoiced, and thought thus: ‘This land is level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. If a son of good family wished to train in cutting off, this is the place to do it; I too have something to cut off—might I not train in cutting off in this quiet place?’ World-Honored One, I now wish to go to that quiet place in the mango grove to train in cutting off.”
At that time the World-Honored One said to him: “Mixi, do you know it or not? I am alone with no one, I have no attendant; you may stay a little, until a bhikṣu comes to be my attendant, and then you may go to that quiet place in the mango grove to train.” The venerable Mixi, up to a third time, said to the Buddha: “World-Honored One, I now wish to go to that quiet place in the mango grove to train in cutting off.” The World-Honored One also told him a third time: “Mixi, do you know it or not? I am alone with no one, I have no attendant; you may stay a little, until a bhikṣu comes to be my attendant, and then you may go to that quiet place in the mango grove to train.” Mixi said to the Buddha again: “The World-Honored One has nothing to accomplish, nothing to do, and nothing to look to. World-Honored One, I have something to accomplish, something to do, and something to look to. World-Honored One, I would go to that quiet place in the mango grove to train in cutting off.” The World-Honored One told him: “Mixi, since you wish to seek cutting off, what more should I say? Mixi, go, as you wish.”
Then the venerable Mixi, having heard what the Buddha said, received it well, held it well, and recited it well, then paid homage at the Buddha’s feet, circled the Buddha three times, and left, going to that mango grove. Having entered the grove, he went to the foot of a tree, spread his sitting cloth, and sat with legs crossed. While the venerable Mixi stayed in the mango grove, there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming, and because of this he thought of the World-Honored One. Then Mixi, in the late afternoon, rose from sitting in meditation, went to the Buddha, bowed his head and paid homage, withdrew, stood to one side, and said to the Buddha: “World-Honored One, I went to the mango grove and sat in a quiet place, and there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming; because of this I thought of the World-Honored One.”
The World-Honored One told him: “Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas. What are the five? Mixi, a bhikṣu is himself together with good friends, as a good friend joined with good friends. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the first supporting dharma.
“Next, Mixi, a bhikṣu cultivates the restraining precepts and guards the code of liberation, and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the second supporting dharma.
“Next, Mixi, a bhikṣu—as to what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the third supporting dharma.
“Next, Mixi, a bhikṣu always practices effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fourth supporting dharma.
“Next, Mixi, a bhikṣu cultivates wisdom and contemplates the dharma of rise and decline, gains such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fifth supporting dharma.
“Having these five supporting dharmas, he further cultivates four dharmas. What are the four? He cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts; he cultivates the perception of impermanence, to cut off conceit. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the restraining precepts and guard the code of liberation, and further take good care of his deportment and manners, see danger in the slightest fault, be ever fearful of it, and receive and keep the training precepts. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely gain what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty.
“Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice wisdom, contemplate the dharma of rise and decline, and gain such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the contemplation of the impure, to cut off desire; cultivate loving-kindness, to cut off hatred; cultivate breathing out and breathing in, to cut off distracted thoughts; cultivate the perception of impermanence, to cut off conceit. Mixi, if a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self. Mixi, if a bhikṣu gains the perception of not self, he in this very life cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa.” Thus spoke the Buddha. The venerable Mixi and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Mixi, the fifteenth, ends [a thousand three hundred and twenty-three characters]”.
〔57 · The World-Honored One Addressed the Bhikṣus〕（0492a16）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 mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas. What are the five? Bhikṣus! One is himself together with good friends, as a good friend joined with good friends; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the first supporting dharma. Next, bhikṣus! One cultivates the restraining precepts and guards the code of liberation, and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the second supporting dharma. Next, bhikṣus! As to what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the third supporting dharma. Next, bhikṣus! One always practices effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fourth supporting dharma. Next, bhikṣus! One cultivates wisdom and contemplates the dharma of rise and decline, gains such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fifth supporting dharma.
“Having these five supporting dharmas, he further cultivates four dharmas. What are the four? He cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts; he cultivates the perception of impermanence, to cut off conceit. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the restraining precepts and guard the code of liberation, and further take good care of his deportment and manners, see danger in the slightest fault, be ever fearful of it, and receive and keep the training precepts. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely gain what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice wisdom, contemplate the dharma of rise and decline, and gain such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the contemplation of the impure, to cut off desire; cultivate loving-kindness, to cut off hatred; cultivate breathing out and breathing in, to cut off distracted thoughts; cultivate the perception of impermanence, to cut off conceit. If a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self; if a bhikṣu gains the perception of not self, he in this very life cuts off all conceit and gains stilling, cessation, ending, the unconditioned, 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 Spoken for the Bhikṣus, the sixteenth, ends [six hundred and eighty-three characters]”.
「阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸」〔T01 0485b15〕。這一卷十六經，是習相應品的全部；品題自標「習相應品第五〔有十六經〕〔初一日誦〕」〔T01 0485a10〕，一卷即一品，品之名從此自標。十六經之名，品首攝頌二行舉之：「何義、不思、念、慚二戒敬各二、及本際」〔T01 0485a11〕，「二食、盡智、說涅槃彌醯、即為比丘說」〔T01 0485a12〕。十六經中，十一經世尊告諸比丘；何義經是尊者阿難問、世尊答，不思經是世尊告阿難；慚愧經第五與戒經第七是尊者舍梨子告諸比丘，所說與世尊之二經同而加一樹譬；彌醯經先記尊者彌醯往㮈林學斷之事，然後世尊為說五習法。品名「習」字，即經中「有習，非無習」之習：一法以一法為其所習、所依、所由生。十六經只說一件事，說法有三式：何義經問「持戒為何義」〔T01 0485a16〕，答以持戒令得不悔，是順說其所成；念經以下五經說「害」與「習」，無此則害彼、有此則習彼，是兩面說；本際經以下五經問「何謂有愛習？答曰無明為習」〔T01 0487b08〕，一層一層往下問，是逆推其所由；末二經彌醯經、即為比丘說經不逐目問，說五習法合養一心，是三式之外別一式。三式所列之目，自護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實知如真、厭、無欲、至解脫，十三目前後不易，用此鏈之經皆同——念經、慚愧經二、恭敬經第九、盡智經、涅槃經六經自護諸根具列，何義經、不思經、戒經二四經自不悔起而不列護諸根、護戒，共十經；恭敬經第八以戒身、定身、慧身、解脫身、解脫知見身五身代之，本際經、食經二之鏈別列五蓋、三惡行、七覺支、四念處，不用此鏈。用此鏈者所異唯鏈之首尾——何義經自持戒起、至解脫止，盡智經自盡智起、至奉事善知識止，涅槃經自涅槃起、至無明止；本際經之別鏈自有愛起、至惡人止。
一、持戒為何義（經四二、四三）
尊者阿難晡時從燕坐起，往詣佛所，問：「世尊！持戒為何義？」〔T01 0485a16〕世尊答：「阿難！持戒者，令不悔義。阿難！若有持戒者，便得不悔」〔T01 0485a17〕。阿難復問不悔為何義，答以令歡悅；如是十問十答，不悔、歡悅、喜、止、樂、定、見如實知如真、厭、無欲，至無欲為何義，答「無欲者，令解脫義。阿難！若有無欲者，便得解脫一切婬、怒、癡」〔T01 0485b06〕。每一答皆兩句：先言此法「令」彼義，再言有此者「便得」彼——義是其所趣，得是其所成。所得亦各有其處：有喜者「便得止身」〔T01 0485a24〕，有止者「便得覺樂」〔T01 0485a26〕，有樂者「便得定心」〔T01 0485a28〕——止在身，樂在覺，定在心，餘目不言處。世尊於是總結：「因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定」〔T01 0485b08〕，自定以下別起一句：「多聞聖弟子因定便得見如實、知如真，因見如實、知如真，便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真」〔T01 0485b11〕。定以上是持戒者皆可得，定以下冠以「多聞聖弟子」，見如實知如真以後是聖者之事。「法法相益，法法相因」〔T01 0485b15〕——相益者，前法益後法；相因者，後法因前法；「如是此戒趣至第一，謂度此岸，得至彼岸」〔T01 0485b15〕，戒是此岸之初步，而其所趣是彼岸。
不思經所說諸目全同，所異唯一句：「持戒者不應思，令我不悔。阿難！但法自然，持戒者便得不悔」〔T01 0485b22〕。十目皆如是：有不悔者不應思令我歡悅，有歡悅者不應思令我喜，乃至「有無欲者不應思，令我解脫。阿難！但法自然，有無欲者便得解脫一切婬、怒、癡」〔T01 0485c08〕。何義經說持戒令得不悔，不思經說持戒者不應思求不悔；所得是一，而不應求之——因為「但法自然」：法與法相因，不待人意之求。不待思求而得；不思求，非不行，是行其所行而不思其所得。兩經之總結語同：「因持戒便得不悔」〔T01 0485c10〕，「是為法法相益，法法相因」〔T01 0485c17〕；所異唯一字：何義經「因樂便得定」〔T01 0485b10〕，不思經「因樂便得定心」〔T01 0485c12〕，與十答之「便得定心」同。
二、害與習（經四四至四八）
念經、慚愧經二、戒經二，五經同一式：無此則害彼，有此則習彼。念經：「若比丘多忘無正智，便害正念正智」〔T01 0485c24〕，無正念正智，便害護諸根、護戒、不悔，乃至解脫，「若無解脫，便害涅槃」〔T01 0485c27〕；反之，「若比丘不多忘有正智，便習正念正智」〔T01 0485c27〕，有正念正智，便習護諸根以下十三目，「若有解脫，便習涅槃」〔T01 0486a01〕。慚愧經自慚愧起：「若比丘無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智」〔T01 0486a08〕，自此接念經之鏈；慚愧在愛恭敬之前，愛恭敬在信之前，信在正思惟之前，正思惟在正念正智之前，念經之鏈於此向上多出四目。戒經自戒起：「若比丘犯戒，便害不悔」〔T01 0486b25〕，自不悔以下至涅槃；持戒則習不悔以下至涅槃。三經之鏈，首目各異而末目皆涅槃：念經以正念正智為首，慚愧經以慚愧為首，戒經以戒為首；護諸根、護戒居正念正智之後、不悔之前，戒經自不悔起而不列護諸根、護戒，因為戒即其首。
慚愧經第五、戒經第七，尊者舍梨子告諸比丘，所說與世尊之經字字相同，唯稱「諸賢」，而各加一樹譬。慚愧經之譬：「猶如有樹，若害外皮，則內皮不成，內皮不成，則莖、幹、心、節、枝、葉、華、實皆不得成」〔T01 0486a29〕；戒經之譬：「若害根者，則莖、幹、心、節、枝、葉、華、實皆不得成」〔T01 0486c08〕。二譬各有正面：「不害外皮，則內皮得成，內皮得成，則莖、幹、心、節、枝、葉、華、實皆得成就」〔T01 0486b13〕；「若不害根者，則莖、幹、心、節、枝、葉、華、實皆得成就」〔T01 0486c14〕。慚愧如外皮，戒如根；外皮害則內皮不成，根害則莖幹以上皆不成；外皮不害則內皮得成而八分皆成，根不害則八分皆成。譬之所異，即二經首目之所異：慚愧是最外一層，所護者在內；戒是根，所生者在上。舍梨子之經置於世尊之經後，同名而加譬，是以譬釋世尊所說之鏈何以一害則皆害、一習則皆習。
三、必無是處、必有是處（經四九、五〇）
恭敬經二，世尊告諸比丘：「比丘當行恭敬及善觀，敬重諸梵行人」〔T01 0486c24〕。不行恭敬、不善觀、不敬重諸梵行，則「具威儀法者，必無是處」〔T01 0486c26〕；不具威儀法而具學法，不具學法而具戒身，不具戒身而具定身，不具定身而具慧身，不具慧身而具解脫身，不具解脫身而具解脫知見身，皆必無是處；「不具解脫知見身已，具涅槃者，必無是處」〔T01 0487a03〕。反之，行恭敬及善觀，敬重諸梵行，則具威儀法者必有是處，乃至「具解脫知見身已，具涅槃者，必有是處」〔T01 0487a11〕。第九經前半同，自學法以下換為十三目：「不具學法已，護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫；不具解脫已，具涅槃者，必無是處」〔T01 0487a22〕。兩經之首同是恭敬、善觀、敬重梵行，其後第八經列戒定慧解脫解脫知見五身，第九經列護諸根以下十三目；五身與十三目在此是同一段路的兩種數法，首自恭敬，末至涅槃。「必無是處」「必有是處」，與前五經之「害」「習」、前二經之「令」「便得」，是同一事之三種說法：不是禁令，是法之自然；前法不具，後法無從具。
四、本際不可知（經五一至五三）
本際經：「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛」〔T01 0487b06〕。有愛之本際不可知，而有愛之所因可知——不問其始於何時，只問其由何而有。「有愛者，則有習，非無習。何謂有愛習？答曰無明為習」〔T01 0487b08〕，無明以五蓋為習，五蓋以三惡行為習，三惡行以不護諸根為習，不護諸根以不正念不正智為習，不正念不正智以不正思惟為習，不正思惟以不信為習，不信以聞惡法為習，聞惡法以親近惡知識為習，「何謂親近惡知識習？答曰惡人為習」〔T01 0487b21〕。逆推至惡人而止，然後順說：具惡人已便具親近惡知識，乃至具無明已便具有愛，「如是此有愛展轉具成」〔T01 0487b29〕。同經後半說明解脫：「明、解脫亦有習，非無習。何謂明、解脫習？答曰七覺支為習」〔T01 0487b29〕，七覺支以四念處為習，四念處以三妙行為習，三妙行以護諸根為習，護諸根以正念正智為習，正念正智以正思惟為習，正思惟以信為習，信以聞善法為習，聞善法以親近善知識為習，「何謂親近善知識習？答曰善人為習」〔T01 0487c13〕；順說之，「如是此明、解脫展轉具成」〔T01 0487c21〕。兩鏈相對：惡人對善人，惡知識對善知識，惡法對善法，不信對信，不正思惟對正思惟，不正念不正智對正念正智，不護諸根對護諸根；自此而下，惡鏈是三惡行、五蓋、無明、有愛，善鏈是三妙行、四念處、七覺支、明解脫。有愛之本際不可知，明解脫之本際亦未嘗說；可知者是其所習，而所習之首皆是人——惡人與善人。
食經二，與本際經同，唯以「食」字換「習」字：「有愛者，則有食，非無食」〔T01 0487c29〕。習是所依而生，食是所養而長；一事而兩名。食經第十一於兩鏈之後各加大海之譬：「大海亦有食，非無食。何謂大海食？答曰大河為食」〔T01 0488a21〕，大河以小河為食，小河以大川為食，大川以小川為食，小川以山巖溪㵎平澤為食，「何謂山巖溪㵎、平澤食？答曰雨為食。有時大雨，大雨已，則山巖溪㵎、平澤水滿」〔T01 0488a28〕，山巖溪㵎平澤滿則小川滿，小川滿則大川滿，乃至大河滿則大海滿，「如是彼大海展轉成滿」〔T01 0488b04〕。譬後各重說其鏈：「如是有愛亦有食，非無食」〔T01 0488b05〕，「如是明、解脫亦有食，非無食」〔T01 0489a01〕，自無明、自七覺支再逆推一遍，再順成一遍，譬在鏈之中而不斷其鏈。大海之食逆推至雨，雨順流而至海；有愛之食逆推至惡人，惡人順成而至有愛；明解脫之食逆推至善人，善人順成而至明解脫。食經第十二之大海譬略去中間諸水，直言「大海亦有食，非無食。何謂大海食？答曰雨為食」〔T01 0489b15〕；大海之所以滿，究其源唯是雨。三經所說是一：有愛非無因而有，明解脫亦非無因而有；其因不在本際，在今所親近之人、今所聞之法。
五、盡智與涅槃（經五四、五五）
盡智經先立知見：「有知有見者，便得漏盡，非不知，非不見」〔T01 0490a02〕；所知見者是四諦：「謂知見苦如真，便得漏盡。知見苦習、知見苦滅、知見苦滅道如真，便得漏盡」〔T01 0490a04〕。此處「苦習」之習，與品名之習同字：苦之所由集起。然後說盡智之習：「盡智有習，非無習。何謂盡智習？答曰解脫為習」〔T01 0490a05〕，解脫以無欲為習，無欲以厭為習，厭以見如實知如真為習，見如實知如真以定為習，定以樂，樂以止，止以喜，喜以歡悅，歡悅以不悔，不悔以護戒，護戒以護諸根，護諸根以正念正智，正念正智以正思惟，正思惟以信——至此與前諸經同；信以下續推：信以觀法忍為習，觀法忍以翫誦法為習，翫誦法以受持法為習，受持法以觀法義為習，觀法義以耳界為習，耳界以聞善法為習，聞善法以往詣為習，「何謂往詣習？答曰奉事為習」〔T01 0490b04〕。自奉事善知識至盡智，相習凡二十三重；涅槃經之鏈自無明至涅槃二十八重，更長於此，盡智經所長者在信以前之八重。「若有奉事善知識者，未聞便聞，已聞便利」〔T01 0490b05〕；不奉事則害奉事習，無奉事則害往詣習，一一害之，「若無解脫，便害盡智習」〔T01 0490b16〕；奉事則習奉事，一一習之，「若有解脫，便習盡智」〔T01 0490b26〕。信之前有觀法忍，觀法忍之前有翫誦、受持、觀義、耳界、聞法、往詣、奉事：信不是憑空而起，是聞法、持法、誦法、觀法、忍法之後事；而聞法之前先要有往詣與奉事。
涅槃經：「涅槃有習，非無習。何謂涅槃習？答曰解脫為習」〔T01 0490c02〕，自解脫逆推至信，與盡智經同；信以下不同：「何謂信習？答曰苦為習」〔T01 0490c20〕，苦以老死為習，老死以生為習，生以有為習，有以受為習，受以愛為習，愛以覺為習，覺以更樂為習，更樂以六處為習，六處以名色為習，名色以識為習，識以行為習，「何謂行習？答曰無明為習」〔T01 0491a04〕。然後順說：「是為緣無明行，緣行識，緣識名色，緣名色六處，緣六處更樂，緣更樂覺，緣覺愛、緣愛受，緣受有，緣有生，緣生老死，緣老死苦」〔T01 0491a04〕，「習苦，便有信。習信，便有正思惟」〔T01 0491a07〕，正念正智、護諸根、護戒以下至解脫，「習解脫，便得涅槃」〔T01 0491a11〕。此經是全品之樞：涅槃之習逆推，過信而至苦，過苦而入十二支，至無明而止；順說則自無明至苦，而苦為信之習。十二支之末是苦，道之首是信，苦是兩者相接之處：緣起之所終，即道之所始。信不以惡為習，以苦為習；苦非所求，然知苦者信起。本際經說有愛以無明為習，涅槃經說愛以覺為習、覺以更樂為習，兩經所言之愛，一是流轉之首目，一是十二支之一支，字同而位不同，各依其經。十二支之名，本卷作更樂、覺、受；本卷之讀者，於更樂識觸，於覺識受，於受識取，不必易其字。
六、心解脫未熟（經五六、五七）
彌醯經先記事：尊者彌醯為世尊侍者，乞食已，至金鞞河邊，見好㮈林，念「若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶」〔T01 0491a23〕，白世尊欲往。世尊告：「彌醯！汝今知不？我獨無人，無有侍者，汝可小住，須比丘來為吾侍者」〔T01 0491b06〕；彌醯再三白，世尊再三告，彌醯復白：「世尊無為無作，亦無所觀。世尊！我有為有作而有所觀」〔T01 0491b13〕——世尊無所求，我有所求。世尊乃言：「彌醯！汝欲求斷者，我復何言？彌醯！汝去，隨意所欲」〔T01 0491b15〕。彌醯至㮈林樹下結加趺坐，「便生三惡不善之念，欲念、恚念及與害念，彼由此故便念世尊」〔T01 0491b19〕，還白世尊。世尊告：「心解脫未熟，欲令熟者有五習法」〔T01 0491b25〕。第一，「自善知識與善知識俱，善知識共和合」〔T01 0491b26〕；第二，「修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」〔T01 0491b29〕；第三，「謂所可說聖有義，令心柔軟，使心無蓋」〔T01 0491c03〕，所說者「說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起」〔T01 0491c04〕，「得如是比沙門所說，具得易，不難得」〔T01 0491c07〕——不止列所可說之事，且說此等之說具得而易，不難得；第四，「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」〔T01 0491c09〕；第五，「修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦」〔T01 0491c12〕。五習法之後復修四法：「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢」〔T01 0491c16〕。然後世尊再說一遍，以第一攝其餘：「若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒」〔T01 0491c18〕，當知必得所可說聖有義，當知必行精進，當知必行智慧，當知必修惡露、慈、息出息入、無常想；末以無常想收：「若比丘得無常想者，必得無我想」〔T01 0492a07〕，得無我想者「便於現法斷一切我慢，得息、滅、盡、無為、涅槃」〔T01 0492a09〕。彌醯之事與五習法相應：彌醯獨往㮈林，是離善知識而求斷；三惡念起，是心解脫未熟；世尊不說靜處之非，只說未熟者先當習五法，而五法之首是與善知識俱。四法對治四事：惡露對欲，慈對恚，息出息入對亂念，無常想對我慢——彌醯所生之三念，欲念、恚念、害念，前二即四法所斷之欲與恚。無常想而無我想，無我想而斷我慢，斷我慢而涅槃：五習法養心令熟，四法斷其所當斷，所斷至於我慢而止。
即為比丘說經，世尊告諸比丘：「心解脫未熟，欲令熟者，有五習法」〔T01 0492a16〕，五習法、四法、以第一攝餘四、無常想無我想斷我慢，全同彌醯經，唯無其事、唯稱比丘。品以此經終：前此諸經之鏈皆說一法習一法，此二經說五法共習一心，使未熟者熟；熟者何？心解脫。
七、一卷的讀法
品名之「習」，經中自解：「有習，非無習」——一法非自然而有，有其所習；『何謂某習？答曰某為習』——所習者是另一法；「習苦，便有信」——習之而得。習者，所依、所由、所養；食經以食字換之，養義更顯。全品用此鏈之經，中段十三目不易：護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實知如真、厭、無欲、解脫，而以涅槃或盡智為其末。鏈之首各異：持戒、正念正智、慚愧、恭敬、信、觀法忍、奉事善知識、善人、苦、無明。讀此品者當看其首：一鏈自何處起，即是此經之所教。何義經自持戒起，是教持戒者知其所趣；本際經自惡人善人起，是教親近之要；盡智經自奉事善知識起，是教聞法之序；涅槃經自無明起，是教苦與信相接；彌醯經自善知識起，是教未熟之心先須養。其末皆一：解脫，涅槃。不思經一句管全品：「但法自然」〔T01 0485b23〕——前法具則後法自具，不思不求而得；然「但法自然」非不行，恭敬經說之：前法不具，後法必無是處。本際經說本際不可知而所因可知，是此品之限：不問無明之始，只問無明之習；不問有愛之初，只問今所親近之人。
承衍——習相應品之終
論藏於此品無逐目之釋；所可承者唯論之自標：「事契經者，謂四阿笈摩。一者、雜阿笈摩，二」〔T30n1579 0772c09〕「者、中阿笈摩，三者、長阿笈摩，四者、增一阿」〔T30n1579 0772c10〕，「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；本品十六經之義唯經自說，疏不另立論之同詞。本卷涅槃經十二支順說「是為緣無明行，緣行識，緣識名色」〔T01 0491a04〕，與雜阿含經緣起食諦界相應諸經所說之緣起同其句式，彼篇已有義疏，本篇於緣起支不另作疏；本篇所加者是「緣老死苦。習苦，便有信」〔T01 0491a07〕——緣起之末接於道之首，此是習相應品之所獨說。習相應品一卷十六經至此齊；每卷之義疏各承其卷，品即卷，不另為品作疏。
“Ānanda, this is dharma benefiting dharma, dharma depending on dharma; thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore”. The sixteen discourses of this fascicle are the whole of the Chapter on Supporting Conditions; the chapter title marks itself “Chapter on Supporting Conditions, the Fifth [sixteen discourses] [first-day recitation]”, so one fascicle is one chapter, and the chapter takes its name from this self-marking. The names of the sixteen discourses are given by the two-line summary verse at the head of the chapter: “What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning”, “Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”. Of the sixteen, eleven are the World-Honored One addressing the bhikṣus; in the Discourse on What Meaning the venerable Ānanda asks and the World-Honored One answers, and in the Discourse on Not Thinking the World-Honored One addresses Ānanda; the fifth Discourse on Shame and Scruple and the seventh Discourse on Precepts are the venerable Śāriputra addressing the bhikṣus, saying the same as the two discourses of the World-Honored One with one simile of a tree added; the Discourse on Mixi first records how the venerable Mixi went to a mango grove to train in cutting off, and then the World-Honored One sets forth for him the five supporting dharmas. The word “supporting condition” in the chapter’s name is the one in the discourses’ “has a supporting condition, it is not without a supporting condition”: one dharma has another dharma as that which supports it, on which it depends, from which it arises. The sixteen discourses say only one thing, and say it in three ways: the Discourse on What Meaning asks “what is the meaning of keeping the precepts?” and answers that keeping the precepts brings freedom from regret, which is to state in the forward direction what it brings about; the five discourses from the Discourse on Mindfulness on speak of “harming” and “supporting”, without this that is harmed, with this that is supported, which is to state it from both sides; the five discourses from the Discourse on the First Beginning on ask “what is the supporting condition of craving for existence? The answer: ignorance is its supporting condition”, asking one layer down after another, which is to trace back what it arises from; the last two, the Discourse on Mixi and the Discourse Spoken for the Bhikṣus, do not ask item by item but set out five supporting dharmas that together nourish one mind, a fourth way beyond the three. The items the three ways list, from guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is and knowing as it really is, weariness, and dispassion up to liberation, are thirteen items whose order never changes and which every discourse that uses this chain shares—six discourses, the Discourse on Mindfulness, the two Discourses on Shame and Scruple, the ninth discourse on Respect, the Discourse on the Knowledge of Ending, and the Discourse on Nirvāṇa, list them in full from guarding the faculties, and four, the Discourse on What Meaning, the Discourse on Not Thinking, and the two Discourses on Precepts, begin from freedom from regret without listing guarding the faculties and guarding the precepts, ten discourses in all; the eighth discourse on Respect puts in their place the five bodies of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and the chains of the Discourse on the First Beginning and the two Discourses on Nutriment list instead the five hindrances, the three bad conducts, the seven factors of awakening, and the four foundations of mindfulness, and do not use this chain. Among the discourses that use the chain, what differs is only its head and tail—the Discourse on What Meaning begins from keeping the precepts and ends at liberation, the Discourse on the Knowledge of Ending begins from the knowledge of ending and ends at attending upon good friends, and the Discourse on Nirvāṇa begins from nirvāṇa and ends at ignorance; the separate chain of the Discourse on the First Beginning begins from craving for existence and ends at the bad person.
I. What Is the Meaning of Keeping the Precepts (Discourses 42 and 43)
In the afternoon the venerable Ānanda rose from sitting in meditation, went to the Buddha, and asked: “World-Honored One, what is the meaning of keeping the precepts?” The World-Honored One answered: “Ānanda, keeping the precepts has the meaning of bringing freedom from regret. Ānanda, if one keeps the precepts, one gains freedom from regret”. Ānanda asked again what the meaning of freedom from regret is, and was answered that it brings gladness; so ten questions and ten answers, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is and knowing as it really is, weariness, dispassion, up to the question of the meaning of dispassion, answered: “dispassion has the meaning of bringing liberation. Ānanda, if one has dispassion, one gains liberation from all lust, anger, and delusion”. Every answer has two clauses: first that this dharma “brings” that meaning, then that one who has this “gains” that—the meaning is what it tends toward, the gaining is what it brings about. What is gained also has its place: for one who has joy, “the body gains calm”; one who has calm “feels happiness”; for one who has happiness, “the mind gains concentration”—calm is in the body, happiness in feeling, concentration in the mind, and for the other items no place is named. The World-Honored One then summed up: “because of keeping the precepts one gains freedom from regret, because of freedom from regret one gains gladness, because of gladness one gains joy, because of joy one gains calm, because of calm one gains happiness, because of happiness one gains concentration”, and from concentration on he begins a separate sentence: “the learned noble disciple, because of concentration, gains seeing as it really is and knowing as it really is; because of seeing as it really is and knowing as it really is, he gains weariness; because of weariness he gains dispassion; because of dispassion he gains liberation; because of liberation he knows he is liberated: birth is ended, the holy life has been established, what was to be done has been done, there will be no further existence, and he knows it as it really is”. Up to concentration is what anyone who keeps the precepts can gain; from concentration on is prefaced by “the learned noble disciple”, and from seeing as it really is and knowing as it really is on is the affair of the noble ones. “Dharma benefiting dharma, dharma depending on dharma”—benefiting is the earlier dharma benefiting the later; depending is the later dharma depending on the earlier; “thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore”: the precepts are the first step on this shore, and what they tend toward is the far shore.
The items the Discourse on Not Thinking sets out are all the same; what differs is one sentence: “one who keeps the precepts should not think, ‘let me be free from regret’. Ānanda, it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret”. So for all ten items: one who is free from regret should not think, let me be glad; one who is glad should not think, let me be joyful; up to “one who has dispassion should not think, ‘let me be liberated’. Ānanda, it is simply the nature of dharmas that one who has dispassion gains liberation from all lust, anger, and delusion”. The Discourse on What Meaning says that keeping the precepts brings freedom from regret; the Discourse on Not Thinking says that one who keeps the precepts should not think to seek freedom from regret; what is gained is one, and yet one should not seek it—because “it is simply the nature of dharmas”: dharma depends on dharma and does not wait on a person’s wish to seek it. It is gained without being thought of and sought; not seeking is not not practicing, it is practicing what one practices without thinking of what one will gain. The two discourses have the same summing-up: “because of keeping the precepts one gains freedom from regret”, “this is dharma benefiting dharma, dharma depending on dharma”; they differ in one word: the Discourse on What Meaning has “because of happiness one gains concentration”, the Discourse on Not Thinking “because of happiness one gains concentration of mind”, the same as the tenfold answer’s “the mind gains concentration”.
II. Harming and Supporting (Discourses 44 to 48)
The Discourse on Mindfulness, the two Discourses on Shame and Scruple, and the two Discourses on Precepts, five discourses of one form: without this that is harmed, with this that is supported. The Discourse on Mindfulness: “if a bhikṣu is very forgetful and without right knowledge, he harms right mindfulness and right knowledge”; without right mindfulness and right knowledge he harms guarding the faculties, guarding the precepts, freedom from regret, up to liberation, and “if there is no liberation, he harms nirvāṇa”; conversely, “if a bhikṣu is not very forgetful and has right knowledge, he supports right mindfulness and right knowledge”, and having right mindfulness and right knowledge he supports guarding the faculties and the thirteen items below, and “if there is liberation, he supports nirvāṇa”. The Discourse on Shame and Scruple begins from shame and scruple: “if a bhikṣu has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge”, and from there joins the chain of the Discourse on Mindfulness; shame and scruple come before loving respect, loving respect before faith, faith before right reflection, right reflection before right mindfulness and right knowledge, so the chain of the Discourse on Mindfulness here gains four items above. The Discourse on Precepts begins from the precepts: “if a bhikṣu breaks the precepts, he harms freedom from regret”, from freedom from regret down to nirvāṇa; keeping the precepts, he supports freedom from regret down to nirvāṇa. The chains of the three discourses differ in their first item and all end in nirvāṇa: the Discourse on Mindfulness has right mindfulness and right knowledge first, the Discourse on Shame and Scruple has shame and scruple first, the Discourse on Precepts has the precepts first; guarding the faculties and guarding the precepts sit after right mindfulness and right knowledge and before freedom from regret, and the Discourse on Precepts begins from freedom from regret without listing guarding the faculties and guarding the precepts, because the precepts are its head.
In the fifth Discourse on Shame and Scruple and the seventh Discourse on Precepts, the venerable Śāriputra addresses the bhikṣus, saying word for word what the discourses of the World-Honored One say, only calling them “Friends”, and each adds a simile of a tree. The simile of the Discourse on Shame and Scruple: “it is like a tree: if the outer bark is harmed, the inner bark does not form; if the inner bark does not form, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form”; the simile of the Discourse on Precepts: “if the root is harmed, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form”. Each simile has its positive side: “if the outer bark is not harmed, the inner bark forms; if the inner bark forms, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form”; “if the root is not harmed, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form”. Shame and scruple are like the outer bark, and the precepts are like the root; when the outer bark is harmed the inner bark does not form, and when the root is harmed everything from the stem and trunk up fails to form; when the outer bark is not harmed the inner bark forms and all eight parts form, and when the root is not harmed all eight parts form. What differs in the similes is what differs in the first items of the two discourses: shame and scruple are the outermost layer, and what they protect is within; the precepts are the root, and what they give rise to is above. Śāriputra’s discourses are placed after the World-Honored One’s, with the same name and a simile added, using the simile to explain why, in the chain the World-Honored One speaks, one harm harms all and one support supports all.
III. There Is No Such Possibility, There Is Such a Possibility (Discourses 49 and 50)
In the two Discourses on Respect the World-Honored One addresses the bhikṣus: “a bhikṣu should practice respect and good regard, and honor those who live the holy life”. Not practicing respect, not practicing good regard, not honoring those who live the holy life, then “that he should be complete in the dharmas of deportment, there is no such possibility”; not complete in the dharmas of deportment yet complete in the dharmas of training, not complete in the dharmas of training yet complete in the body of precepts, not complete in the body of precepts yet complete in the body of concentration, not complete in the body of concentration yet complete in the body of wisdom, not complete in the body of wisdom yet complete in the body of liberation, not complete in the body of liberation yet complete in the body of the knowledge and vision of liberation—of all these there is no such possibility; “not complete in the body of the knowledge and vision of liberation, that he should be complete in nirvāṇa, there is no such possibility”. Conversely, practicing respect and good regard and honoring those who live the holy life, that he should be complete in the dharmas of deportment there is such a possibility, up to “complete in the body of the knowledge and vision of liberation, that he should be complete in nirvāṇa, there is such a possibility”. The first half of the ninth discourse is the same, and from the dharmas of training on it changes to the thirteen items: “not complete in the dharmas of training, guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; not complete in liberation, that he should be complete in nirvāṇa, there is no such possibility”. The two discourses have the same head, respect, good regard, and honoring those who live the holy life; after that the eighth discourse lists the five bodies of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and the ninth lists the thirteen items from guarding the faculties on; the five bodies and the thirteen items are here two ways of counting the same stretch of road, beginning from respect and ending at nirvāṇa. “There is no such possibility” and “there is such a possibility”, together with the “harming” and “supporting” of the previous five discourses and the “brings” and “gains” of the two before them, are three ways of saying one thing: not a prohibition, but the nature of dharmas; when the earlier dharma is not complete, there is no way for the later one to be complete.
IV. The First Beginning Cannot Be Known (Discourses 51 to 53)
The Discourse on the First Beginning: “as for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends”. The first beginning of craving for existence cannot be known, while what craving for existence depends on can be known—one does not ask when it began, only from what it comes to be. “Craving for existence has a supporting condition, it is not without a supporting condition. What is the supporting condition of craving for existence? The answer: ignorance is its supporting condition”; ignorance has the five hindrances as its supporting condition, the five hindrances the three bad conducts, the three bad conducts not guarding the faculties, not guarding the faculties wrong mindfulness and wrong knowledge, wrong mindfulness and wrong knowledge wrong reflection, wrong reflection lack of faith, lack of faith hearing bad dharmas, hearing bad dharmas keeping close to bad friends, and “what is the supporting condition of keeping close to bad friends? The answer: the bad person is its supporting condition”. Tracing back stops at the bad person, and then it is stated forward: once there is the bad person, there is keeping close to bad friends, up to once there is ignorance there is craving for existence, “thus this craving for existence comes to be complete in turn”. The second half of the same discourse speaks of clear knowing and liberation: “clear knowing and liberation too have a supporting condition, they are not without a supporting condition. What is the supporting condition of clear knowing and liberation? The answer: the seven factors of awakening are their supporting condition”; the seven factors of awakening have the four foundations of mindfulness as their supporting condition, the four foundations of mindfulness the three good conducts, the three good conducts guarding the faculties, guarding the faculties right mindfulness and right knowledge, right mindfulness and right knowledge right reflection, right reflection faith, faith hearing the good Dharma, hearing the good Dharma keeping close to good friends, and “what is the supporting condition of keeping close to good friends? The answer: the good person is its supporting condition”; stated forward, “thus this clear knowing and liberation come to be complete in turn”. The two chains stand opposite each other: the bad person to the good person, bad friends to good friends, bad dharmas to the good Dharma, lack of faith to faith, wrong reflection to right reflection, wrong mindfulness and wrong knowledge to right mindfulness and right knowledge, not guarding the faculties to guarding the faculties; from there down, the bad chain is the three bad conducts, the five hindrances, ignorance, and craving for existence, and the good chain is the three good conducts, the four foundations of mindfulness, the seven factors of awakening, and clear knowing and liberation. The first beginning of craving for existence cannot be known, and the first beginning of clear knowing and liberation is never spoken of either; what can be known is their supporting condition, and at the head of what supports them, in both cases, is a person—the bad person and the good person.
The two Discourses on Nutriment are the same as the Discourse on the First Beginning, only replacing the word “supporting condition” with the word “nutriment”: “craving for existence has nutriment, it is not without nutriment”. A supporting condition is that depending on which something arises; nutriment is that fed by which something grows; one matter under two names. The eleventh discourse, the first on Nutriment, adds after each of the two chains the simile of the great ocean: “the great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: the great rivers are its nutriment”; the great rivers have the small rivers as their nutriment, the small rivers the great streams, the great streams the small streams, the small streams the mountain crags, gullies, ravines, and level marshes, and “what is the nutriment of the mountain crags, gullies, ravines, and level marshes? The answer: rain is their nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water”; when the mountain crags, gullies, ravines, and level marshes are full, the small streams are full, when the small streams are full the great streams are full, up to when the great rivers are full the great ocean is full, “thus that great ocean comes to be full in turn”. After each simile the chain is stated once more: “thus craving for existence too has nutriment, it is not without nutriment”, “thus clear knowing and liberation too have nutriment, they are not without nutriment”, traced back again from ignorance and from the seven factors of awakening and stated forward again; the simile stands in the middle of the chain without breaking it. The nutriment of the great ocean is traced back to rain, and rain flows forward to reach the ocean; the nutriment of craving for existence is traced back to the bad person, and the bad person comes forward to complete craving for existence; the nutriment of clear knowing and liberation is traced back to the good person, and the good person comes forward to complete clear knowing and liberation. The twelfth discourse, the second on Nutriment, leaves out the intermediate waters of the simile of the great ocean and says directly: “the great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: rain is its nutriment”; why the great ocean is full, traced to its source, is only rain. What the three discourses say is one: craving for existence does not come to be without cause, and clear knowing and liberation do not come to be without cause either; their cause is not in a first beginning, but in the person one now keeps close to and the Dharma one now hears.
V. The Knowledge of Ending and Nirvāṇa (Discourses 54 and 55)
The Discourse on the Knowledge of Ending first establishes knowing and seeing: “one who knows and sees gains the ending of outflows, not one who does not know, not one who does not see”; what is known and seen is the four truths: “that is, knowing and seeing suffering as it really is, one gains the ending of outflows. Knowing and seeing the arising of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path to the cessation of suffering as they really are, one gains the ending of outflows”. The word for “arising” here in “the arising of suffering” is the same character as the “supporting condition” in the chapter’s name: that from which suffering gathers and arises. Then it speaks of the supporting condition of the knowledge of ending: “the knowledge of ending has a supporting condition, it is not without a supporting condition. What is the supporting condition of the knowledge of ending? The answer: liberation is its supporting condition”; liberation has dispassion as its supporting condition, dispassion weariness, weariness seeing as it really is and knowing as it really is, seeing as it really is and knowing as it really is concentration, concentration happiness, happiness calm, calm joy, joy gladness, gladness freedom from regret, freedom from regret guarding the precepts, guarding the precepts guarding the faculties, guarding the faculties right mindfulness and right knowledge, right mindfulness and right knowledge right reflection, right reflection faith—so far the same as the earlier discourses; from faith it traces further: faith has acceptance through contemplating the Dharma as its supporting condition, acceptance through contemplating the Dharma reciting the Dharma, reciting the Dharma receiving and holding the Dharma, receiving and holding the Dharma contemplating the meaning of the Dharma, contemplating the meaning of the Dharma the ear element, the ear element hearing the good Dharma, hearing the good Dharma going to them, and “what is the supporting condition of going to them? The answer: attending upon them is its supporting condition”. From attending upon good friends to the knowledge of ending there are twenty-three steps of supporting; the chain of the Discourse on Nirvāṇa, from ignorance to nirvāṇa, has twenty-eight and is longer, and what the Discourse on the Knowledge of Ending has beyond the others are the eight steps before faith. “If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit”; not attending upon them harms the supporting condition of attending, without attending one harms the supporting condition of going to them, harming each in turn, “if there is no liberation, one harms the supporting condition of the knowledge of ending”; attending upon them supports attending, supporting each in turn, “if there is liberation, one supports the knowledge of ending”. Before faith there is acceptance through contemplating the Dharma, and before that reciting, receiving and holding, contemplating the meaning, the ear element, hearing the Dharma, going to them, and attending upon them: faith does not arise from nowhere, it is what comes after hearing the Dharma, holding it, reciting it, contemplating it, and accepting it; and before hearing the Dharma one must first go to and attend upon good friends.
The Discourse on Nirvāṇa: “nirvāṇa has a supporting condition, it is not without a supporting condition. What is the supporting condition of nirvāṇa? The answer: liberation is its supporting condition”, and from liberation it traces back to faith, the same as the Discourse on the Knowledge of Ending; from faith it differs: “what is the supporting condition of faith? The answer: suffering is its supporting condition”; suffering has old age and death as its supporting condition, old age and death birth, birth existence, existence clinging, clinging craving, craving feeling, feeling contact, contact the six sense bases, the six sense bases name and form, name and form consciousness, consciousness formations, “what is the supporting condition of formations? The answer: ignorance is their supporting condition”. Then it is stated forward: “this is: conditioned by ignorance, formations; conditioned by formations, consciousness; conditioned by consciousness, name and form; conditioned by name and form, the six sense bases; conditioned by the six sense bases, contact; conditioned by contact, feeling; conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence; conditioned by existence, birth; conditioned by birth, old age and death; conditioned by old age and death, suffering”, “supported by suffering, there is faith. Supported by faith, there is right reflection”, right mindfulness and right knowledge, guarding the faculties, guarding the precepts, and so on down to liberation, “supported by liberation, one gains nirvāṇa”. This discourse is the pivot of the whole chapter: the supporting condition of nirvāṇa, traced back, passes faith and reaches suffering, passes suffering and enters the twelve links, and stops at ignorance; stated forward it runs from ignorance to suffering, and suffering is the supporting condition of faith. The last of the twelve links is suffering, and the first of the path is faith; suffering is where the two join: where dependent arising ends is where the path begins. Faith does not have evil as its supporting condition; it has suffering as its supporting condition; suffering is not what one seeks, yet in one who knows suffering faith arises. The Discourse on the First Beginning says that craving for existence has ignorance as its supporting condition; the Discourse on Nirvāṇa says that craving has feeling as its supporting condition and feeling has contact as its supporting condition; the craving the two discourses speak of is in one the first item of the round of existence and in the other one of the twelve links, the same word in a different position, each according to its discourse. The names of the twelve links in this fascicle are, in the Chinese, “further contact”, “awareness”, and “receiving” for contact, feeling, and clinging; the reader of this fascicle recognizes contact in the one, feeling in the next, and clinging in the third, and the characters are not changed.
VI. The Mind’s Liberation Not Yet Ripe (Discourses 56 and 57)
The Discourse on Mixi first records the events: the venerable Mixi was the World-Honored One’s attendant; having begged for food, he came to the bank of the Jinbi River, saw a fine mango grove, and thought, “if a son of good family wished to train in cutting off, this is the place to do it; I too have something to cut off—might I not train in cutting off in this quiet place?” and told the World-Honored One that he wished to go. The World-Honored One told him: “Mixi, do you know it or not? I am alone with no one, I have no attendant; you may stay a little, until a bhikṣu comes to be my attendant”; Mixi asked again and a third time, the World-Honored One answered again and a third time, and Mixi said once more: “the World-Honored One has nothing to accomplish, nothing to do, and nothing to look to. World-Honored One, I have something to accomplish, something to do, and something to look to”—the World-Honored One has nothing to seek, and I have something to seek. The World-Honored One then said: “Mixi, since you wish to seek cutting off, what more should I say? Mixi, go, as you wish”. Mixi went to the mango grove, sat cross-legged under a tree, and “there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming, and because of this he thought of the World-Honored One”, and returned to tell him. The World-Honored One told him: “when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas”. The first, “he himself is together with good friends, as a good friend joined with good friends”; the second, “he cultivates the restraining precepts and guards the code of liberation, and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts”; the third, “that is, what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance”, the things spoken of being “speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising”, “and such things as ascetics speak of he gains in full, gains easily, and does not gain with difficulty”—not only listing what may be spoken of, but saying that such speech is gained in full and easily, not with difficulty; the fourth, “he always practices effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means”; the fifth, “he cultivates wisdom and contemplates the dharma of rise and decline, gains such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering”. After the five supporting dharmas he further cultivates four dharmas: “he cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts; he cultivates the perception of impermanence, to cut off conceit”. Then the World-Honored One says it once more, with the first gathering the rest: “if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the restraining precepts”, know that he will surely gain what may be spoken of as noble and meaningful, know that he will surely practice effort, know that he will surely practice wisdom, know that he will surely cultivate the contemplation of the impure, loving-kindness, breathing out and breathing in, and the perception of impermanence; and he closes with the perception of impermanence: “if a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self”, and one who gains the perception of not self “in this very life cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa”. The events of Mixi and the five supporting dharmas answer to each other: Mixi going alone to the mango grove is leaving good friends to seek cutting off; the three evil thoughts arising is the mind’s liberation not yet ripe; the World-Honored One does not say that the quiet place is wrong, only that one not yet ripe should first cultivate the five dharmas, and the first of the five is being together with good friends. The four dharmas treat four things: the contemplation of the impure treats desire, loving-kindness treats hatred, breathing out and breathing in treats distracted thoughts, the perception of impermanence treats conceit—of the three thoughts that arose in Mixi, a thought of desire, a thought of hatred, and a thought of harming, the first two are the desire and hatred the four dharmas cut off. The perception of impermanence brings the perception of not self, the perception of not self cuts off conceit, and cutting off conceit brings nirvāṇa: the five supporting dharmas nourish the mind to ripeness, and the four dharmas cut off what is to be cut off, and what is cut off reaches conceit and stops.
In the Discourse Spoken for the Bhikṣus, the World-Honored One addresses the bhikṣus: “when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas”; the five supporting dharmas, the four dharmas, the first gathering the other four, and the perception of impermanence, the perception of not self, and the cutting off of conceit are all the same as in the Discourse on Mixi, only without the events and only addressed to the bhikṣus. The chapter ends with this discourse: the chains of all the earlier discourses speak of one dharma supporting one dharma; these two discourses speak of five dharmas together supporting one mind, ripening what is not yet ripe; and what is ripened? The mind’s liberation.
VII. How to Read the Fascicle
The word “supporting condition” in the chapter’s name is explained by the discourses themselves: “has a supporting condition, it is not without a supporting condition”—a dharma does not come to be of itself, it has what supports it; ‘what is the supporting condition of such a thing? The answer: such a thing is its supporting condition’—what supports it is another dharma; “supported by suffering, there is faith”—being supported, it is gained. A supporting condition is what something depends on, comes from, and is nourished by; the Discourses on Nutriment replace it with the word nutriment, and the sense of nourishing shows more plainly. In the discourses of the chapter that use the chain, the middle thirteen items never change: guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is and knowing as it really is, weariness, dispassion, liberation, with nirvāṇa or the knowledge of ending as their end. The heads of the chains differ: keeping the precepts, right mindfulness and right knowledge, shame and scruple, respect, faith, acceptance through contemplating the Dharma, attending upon good friends, the good person, suffering, ignorance. One who reads this chapter should look at the head: where a chain begins is what that discourse teaches. The Discourse on What Meaning begins from keeping the precepts, teaching one who keeps the precepts to know what they tend toward; the Discourse on the First Beginning begins from the bad person and the good person, teaching the importance of whom one keeps close to; the Discourse on the Knowledge of Ending begins from attending upon good friends, teaching the order of hearing the Dharma; the Discourse on Nirvāṇa begins from ignorance, teaching where suffering and faith join; the Discourse on Mixi begins from good friends, teaching that a mind not yet ripe must first be nourished. Their end is one: liberation, nirvāṇa. One sentence of the Discourse on Not Thinking governs the whole chapter: “it is simply the nature of dharmas”—when the earlier dharma is complete the later is complete of itself, gained without thinking or seeking; yet “it is simply the nature of dharmas” is not not practicing, as the Discourses on Respect say: when the earlier dharma is not complete, for the later there is no such possibility. The Discourse on the First Beginning says that the first beginning cannot be known while what it depends on can be known, and this is the limit of this chapter: it does not ask when ignorance began, only what supports ignorance; it does not ask the start of craving for existence, only the person one now keeps close to.
Carrying Forward — The End of the Chapter on Supporting Conditions
The treatise collection has no item-by-item gloss on this chapter; what can be carried forward is only the treatise’s own statement: “The discourses as a topic are the four Āgamas: first, the Saṃyukta Āgama; second”, “the Madhyama Āgama; third, the Dīrgha Āgama; fourth, the Ekottarika”, “further, it speaks with other characteristics, standing in the middle; therefore it is called the Madhyama Āgama”. The treatise gives the name by ‘standing in the middle’ and does not gloss the discourses by headings; the meaning of the sixteen discourses of this chapter is spoken only by the discourses themselves, and the commentary does not set up a parallel term from the treatise. The forward statement of the twelve links in this fascicle’s Discourse on Nirvāṇa, “this is: conditioned by ignorance, formations; conditioned by formations, consciousness; conditioned by consciousness, name and form”, has the same form as the dependent arising spoken in the discourses of the Saṃyukta Āgama’s Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements; that chapter already has its commentary, and this chapter does not write a separate commentary on the links of dependent arising; what this chapter adds is “conditioned by old age and death, suffering. Supported by suffering, there is faith”—the end of dependent arising joining the head of the path, which is what the Chapter on Supporting Conditions alone says. The Chapter on Supporting Conditions, one fascicle of sixteen discourses, is here complete; the commentary of each fascicle carries its own fascicle, and the chapter being the fascicle, no separate commentary is written for the chapter.
考據Apparatus
全段定位 本單元即《中阿含經》卷第十全卷：自卷首「中阿含經卷第十」〔T01 0485a07〕至卷末「中阿含經卷第十〔九千七百五十六字〕」〔T01 0492c01〕，收經十六部（底本經題「（四二）」至「（五七）」）。本卷屬習相應品，品題「習相應品第五〔有十六經〕〔初一日誦〕」〔T01 0485a10〕自標十六經，十六經全在本卷；品題之次有攝頌一首二行。說者四型：經四十二，尊者阿難十問，世尊十答；經四十三，世尊告阿難，阿難無語；經四十六、經四十八，尊者舍梨子告諸比丘；經五十六，敘事，尊者彌醯與世尊往復；其餘十一經，世尊告諸比丘，比丘無語。本卷無偈。論藏無逐目釋。
一、科判定位
卷第十之位——底本卷首：
- 「中阿含經卷第十」〔T01 0485a07〕
- 「東晉罽賓三藏瞿曇僧伽提婆譯」〔T01 0485a09〕（譯署短式一行）
- 「習相應品第五〔有十六經〕〔初一日誦〕」〔T01 0485a10〕
本卷為全經第十卷，屬習相應品；品題自標有十六經，本卷收經四十二何義經至經五十七即為比丘說經，十六經齊。卷末尾題「中阿含經卷第十〔九千七百五十六字〕」〔T01 0492c01〕；底本卷末題前無品末題，三本有之，見目九。
攝頌——品題之次，攝頌一首二行：
- 「何義、不思、念、慚二戒敬各二、及本際」〔T01 0485a11〕
- 「二食、盡智、說涅槃彌醯、即為比丘說」〔T01 0485a12〕
前一行當經四十二至經五十一：何義、不思、念各一經；「慚二戒敬各二」當慚愧經二（經四十五、四十六）、戒經二（經四十七、四十八）、恭敬經二（經四十九、五十）；本際當經五十一。後一行當經五十二至經五十七：二食當食經二（經五十二、五十三）；盡智當經五十四；「說涅槃彌醯」連書，當經五十五涅槃經與經五十六彌醯經，照錄不拆；即為比丘說當經五十七。三本「慚二」作二慚（目九第001條）。
住處（皆底本逐字）
- 舍衛國勝林給孤獨園——十四經，如經四十二「佛遊舍衛國，在勝林給孤獨園」〔T01 0485a14〕。
- 拘樓瘦劍摩瑟曇拘樓都邑——經五十四：「佛遊拘樓瘦，在劍摩瑟曇拘樓都邑」〔T01 0490a01〕；卷第二經十作劒磨瑟曇，照字（見目九字形）。
- 摩竭陀國闍鬪村莽㮈林窟——經五十六：「佛遊摩竭陀國，在闍鬪村」〔T01 0491a16〕，次行「莽㮈林窟」〔T01 0491a17〕。
- 經首套語皆作「我聞如是」，凡十六見，如經四十二「我聞如是：一時，佛遊舍衛國」〔T01 0485a14〕。
十六經之型與所說
| 經 | 經題（逐字） | 錨 | 型 | 所說（逐字） |
|---|---|---|---|---|
| 42 | 「（四二）中阿含習相應品何義經第一」 | 〔T01 0485a13〕 | 弟子問·世尊答（十問十答） | 「世尊！持戒為何義？」〔T01 0485a16〕；「是為法法相益，法法相因」〔T01 0485b15〕；「謂度此岸，得至彼岸」〔T01 0485b16〕 |
| 43 | 「（四三）中阿含習相應品不思經第二」 | 〔T01 0485b19〕 | 世尊告阿難 | 「阿難！持戒者不應思，令我不悔」〔T01 0485b22〕；「但法自然，持戒者便得不悔」〔T01 0485b23〕 |
| 44 | 「（四四）中阿含習相應品念經第三」 | 〔T01 0485c22〕 | 世尊告諸比丘·害習對舉 | 「若比丘多忘無正智」〔T01 0485c24〕；「便習正念正智」〔T01 0485c28〕 |
| 45 | 「（四五）中阿含習相應品慚愧經第四」 | 〔T01 0486a05〕 | 世尊告諸比丘·害習對舉 | 「若比丘無慚無愧」〔T01 0486a08〕；「若比丘有慚有愧，便習愛恭敬」〔T01 0486a13〕 |
| 46 | 「（四六）中阿含習相應品慚愧經第五」 | 〔T01 0486a21〕 | 舍梨子告諸比丘·害習對舉·樹喻 | 「諸賢！若比丘無慚無愧，便害愛恭敬」〔T01 0486a24〕；「若害外皮，則內皮不成」〔T01 0486b01〕 |
| 47 | 「（四七）中阿含習相應品戒經第六」 | 〔T01 0486b23〕 | 世尊告諸比丘·害習對舉 | 「若比丘犯戒，便害不悔」〔T01 0486b25〕；「若比丘持戒，便習不悔」〔T01 0486b27〕 |
| 48 | 「（四八）中阿含習相應品戒經第七」 | 〔T01 0486c03〕 | 舍梨子告諸比丘·害習對舉·樹喻 | 「猶如有樹，若害根者」〔T01 0486c08〕；「若不害根者」〔T01 0486c14〕 |
| 49 | 「（四九）中阿含習相應品恭敬經第八」 | 〔T01 0486c21〕 | 世尊告諸比丘·必無是處／必有是處 | 「比丘當行恭敬及善觀，敬重諸梵行人」〔T01 0486c24〕；「具涅槃者，必有是處」〔T01 0487a12〕 |
| 50 | 「（五〇）中阿含習相應品恭敬經第九」 | 〔T01 0487a15〕 | 世尊告諸比丘·必無是處／必有是處 | 「比丘當行恭敬及善觀，敬重諸梵行人」〔T01 0487a18〕；「具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫」〔T01 0487a27〕 |
| 51 | 「（五一）中阿含習相應品本際經第十」 | 〔T01 0487b03〕 | 世尊告諸比丘·習之問答 | 「有愛者，則有習，非無習」〔T01 0487b08〕；「如是此有愛展轉具成」〔T01 0487b29〕 |
| 52 | 「（五二）中阿含習相應品食經第十一」 | 〔T01 0487c24〕 | 世尊告諸比丘·食之問答·大海喻二見 | 「有愛者，則有食，非無食」〔T01 0487c29〕；「如是彼大海展轉成滿」〔T01 0488b04〕 |
| 53 | 「（五三）中阿含習相應品食經第十二」 | 〔T01 0489a25〕 | 世尊告諸比丘·食之問答·大海喻二見 | 「何謂大海食？答曰雨為食」〔T01 0489b16〕；「如是善人具已」〔T01 0489c18〕 |
| 54 | 「（五四）中阿含習相應品盡智經第十三」 | 〔T01 0489c28〕 | 世尊告諸比丘·習之問答·害習對舉 | 「有知有見者，便得漏盡」〔T01 0490a02〕；「若有奉事善知識者，未聞便聞，已聞便利」〔T01 0490b05〕 |
| 55 | 「（五五）中阿含習相應品涅槃經第十四」 | 〔T01 0490b29〕 | 世尊告諸比丘·習之問答·緣起 | 「涅槃有習，非無習」〔T01 0490c02〕；「習解脫，便得涅槃」〔T01 0491a11〕 |
| 56 | 「（五六）中阿含習相應品彌醯經第十五」 | 〔T01 0491a14〕 | 敘事·彌醯白·世尊告·五習法四法 | 「尊者彌醯為奉侍者」〔T01 0491a17〕；「世尊無為無作，亦無所觀」〔T01 0491b13〕；「必得無我想」〔T01 0492a08〕 |
| 57 | 「（五七）中阿含習相應品即為比丘說經第十六」 | 〔T01 0492a13〕 | 世尊告諸比丘·五習法四法 | 「有五習法」〔T01 0492a17〕；「必得無我想」〔T01 0492b26〕 |
十六經經題皆有「中阿含」三字；經四十二經題無〔初一日誦〕，餘十五經經題皆有之（經四十四、四十七、四十八、五十五在經題同行，餘十一經跨入次行或在次行，見目九夾注）。經五十二、經五十三同名食經，以經序別之。
說者
- 說者之型分四組：
- 弟子問世尊答型（經四十二）：尊者阿難首問作「白曰」〔T01 0485a16〕，其後九問皆作「復問」；世尊十答，皆作「世尊答曰」。十問十答見下表。
- 世尊告阿難型（經四十三）：「世尊告曰」〔T01 0485b22〕；全經阿難無語，「白曰」「復問」皆不見；結語「尊者阿難及諸比丘」〔T01 0485c19〕。
- 舍梨子告諸比丘型（經四十六、經四十八）：「尊者舍梨子告諸比丘」經四十六〔T01 0486a24〕、經四十八〔T01 0486c05〕；呼「諸賢」，二經凡十二見；結語皆作「尊者舍梨子所說如是」：經四十六〔T01 0486b20〕、經四十八〔T01 0486c18〕。
- 告諸比丘型（經四十四、四十五、四十七、四十九至五十五、五十七）：皆作「世尊告諸比丘」，凡十一見；比丘無直接語。經五十一至經五十五之「答曰」，在世尊語內，為經文自設之問答，無別問者。
- 經五十六敘事：
- 彌醯之念——乞食已竟，見金鞞河邊之地，「便作是念」〔T01 0491a21〕，念文作引號，至「寧可在此靜處學斷耶？」〔T01 0491a24〕止。
- 彌醯白·世尊告——「白曰」〔T01 0491a27〕，白文之內重述其念，作內層引號『』：「此地平正，名好㮈林」〔T01 0491b01〕起，至「寧可在此靜處學斷耶？」〔T01 0491b04〕止；世尊告曰〔T01 0491b06〕；彌醯「乃至再三白曰」，世尊「亦復再三告曰」〔T01 0491b10〕；彌醯復白〔T01 0491b13〕；世尊告曰「汝去，隨意所欲」〔T01 0491b16〕。
- 住㮈林·生三惡念·還白——「便生三惡不善之念」〔T01 0491b19〕，「便」字在行末；晡時燕坐起，白曰〔T01 0491b23〕。
- 世尊說五習法與四法——世尊告曰「彌醯！心解脫未熟，欲令熟者有五習法」〔T01 0491b25〕；其內「彼有此五習法已」〔T01 0491c15〕與「彌醯！若比丘自善知識與善知識俱」〔T01 0491c27〕二處，底本另起引號，同為世尊語。
經四十二十問十答
| 輪 | 阿難問（逐字） | 錨 | 世尊答（逐字） | 錨 |
|---|---|---|---|---|
| 1 | 「世尊！持戒為何義？」 | 〔T01 0485a16〕 | 「阿難！持戒者，令不悔義」 | 〔T01 0485a17〕 |
| 2 | 「世尊！不悔為何義？」 | 〔T01 0485a18〕 | 「阿難！不悔者，令歡悅義」 | 〔T01 0485a19〕 |
| 3 | 「世尊！歡悅為何義？」 | 〔T01 0485a20〕 | 「阿難！歡悅者，令喜義」 | 〔T01 0485a21〕 |
| 4 | 「世尊！喜為何義？」 | 〔T01 0485a22〕 | 「阿難！喜者，令止義」 | 〔T01 0485a23〕 |
| 5 | 「世尊！止為何義？」 | 〔T01 0485a24〕 | 「阿難！止者，令樂義」 | 〔T01 0485a25〕 |
| 6 | 「世尊！樂為何義？」 | 〔T01 0485a26〕 | 「阿難！樂者，令定義」 | 〔T01 0485a27〕 |
| 7 | 「世尊！定為何義？」 | 〔T01 0485a28〕 | 「阿難！定者，令見如實、知如真義」 | 〔T01 0485a29〕 |
| 8 | 「世尊！見如實、知如真為何義？」 | 〔T01 0485b01〕 | 「阿難！見如實、知如真者，令厭義」 | 〔T01 0485b02〕 |
| 9 | 「世尊！厭為何義？」 | 〔T01 0485b04〕 | 「阿難！厭者，令無欲義」 | 〔T01 0485b04〕 |
| 10 | 「世尊！無欲為何義？」 | 〔T01 0485b06〕 | 「阿難！無欲者，令解脫義」 | 〔T01 0485b06〕 |
每答之後，皆以『若有…者，便得…』重說一句，如「阿難！若有持戒者，便得不悔」〔T01 0485a18〕；第四、五、六答作「便得止身」〔T01 0485a24〕「便得覺樂」〔T01 0485a26〕「便得定心」〔T01 0485a28〕；第十答作「便得解脫一切婬、怒、癡」〔T01 0485b07〕。第十答之內，世尊次以「是為，阿難！因持戒便得不悔」〔T01 0485b08〕總結，至「謂度此岸，得至彼岸」〔T01 0485b16〕閉引號。
經四十三之十句——「不應思」十見，「但法自然」十見，皆兩兩相次：首句「阿難！持戒者不應思，令我不悔」〔T01 0485b22〕，末句「阿難！有無欲者不應思，令我解脫」〔T01 0485c08〕。第十句「便得解脫一切婬、怒、癡」之後，底本另起引號，作「阿難！是為因持戒便得不悔」〔T01 0485c10〕，同為世尊語，至「得至彼岸」〔T01 0485c18〕閉。總結作「因樂便得定心」〔T01 0485c12〕，與經四十二「因樂便得定」〔T01 0485b10〕異一字，照底本。
十三法之鏈——「護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫」十三項，具足者凡十三見：經四十四二見（〔T01 0485c25〕〔T01 0485c29〕）、經四十五二見（〔T01 0486a11〕〔T01 0486a16〕）、經四十六四見（〔T01 0486a27〕〔T01 0486b06〕〔T01 0486b11〕〔T01 0486b18〕）、經五十二見（〔T01 0487a22〕〔T01 0487a27〕）、經五十四二見（〔T01 0490b14〕〔T01 0490b24〕）、經五十五一見（〔T01 0491a09〕）。經四十七、經四十八自不悔起，十一項，凡六見；經四十七持戒之句作「定、見、如實、知如真」〔T01 0486b28〕，「見」「如實」之間有頓號，照底本（見目九）。經四十二、經四十三以問答與「不應思」之句逐一說之，自持戒起，無護諸根、護戒二項。經五十四、經五十五以『何謂…習』逆推，十三項逐一分立，見下。
害習對舉（「便害」與「便習」各四十見）
| 經 | 說者 | 起項（逐字） | 錨 | 便害 | 便習 | 終項 |
|---|---|---|---|---|---|---|
| 44 | 世尊 | 「若比丘多忘無正智」 | 〔T01 0485c24〕 | 3 | 3 | 涅槃 |
| 45 | 世尊 | 「若比丘無慚無愧」 | 〔T01 0486a08〕 | 6 | 6 | 涅槃 |
| 46 | 舍梨子 | 「諸賢！若比丘無慚無愧，便害愛恭敬」 | 〔T01 0486a24〕 | 12 | 12 | 涅槃 |
| 47 | 世尊 | 「若比丘犯戒，便害不悔」 | 〔T01 0486b25〕 | 2 | 2 | 涅槃 |
| 48 | 舍梨子 | 「諸賢！若比丘犯戒」 | 〔T01 0486c05〕 | 4 | 4 | 涅槃 |
| 54 | 世尊 | 「若有奉事善知識者，未聞便聞，已聞便利」 | 〔T01 0490b05〕 | 13 | 13 | 盡智 |
經四十五、經四十六之鏈：慚愧→愛恭敬→其信→正思惟→正念正智→十三項→涅槃。經四十六、經四十八，每一面皆先說法、次說樹喻、次以「諸賢！當知比丘亦復如是」重說，此句凡四見。經五十四之「便害」作「便害奉事習」〔T01 0490b07〕之式，「害」「習」同句。
必無是處·必有是處（各十一見）
- 經四十九：恭敬·善觀·敬重諸梵行→威儀法→學法→戒身→定身→慧身→解脫身→解脫知見身→涅槃；「必無是處」八見，自〔T01 0486c27〕起；「必有是處」八見，自〔T01 0487a06〕起。
- 經五十：恭敬·善觀·敬重諸梵行→威儀法→學法→十三項→涅槃；「必無是處」三見、「必有是處」三見。不具一面，「不具學法已，護諸根」〔T01 0487a22〕，十三項前無「具」字，項後無「必無是處」；具一面作「具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫」〔T01 0487a27〕。照底本，不補。
經五十一至經五十五之問答——『何謂…？答曰…』之式，「答曰」五經凡一百四十五見（經五十一二十、經五十二五十二、經五十三二十二、經五十四二十三、經五十五二十八）；與經四十二「世尊答曰」十見，合本卷「答曰」一百五十五見。「為習」七十一見（經五十一、五十四、五十五），「為食」七十四見（經五十二、五十三）。
| 經 | 首句（逐字） | 錨 | 逆推之鏈（底本次第） |
|---|---|---|---|
| 51 | 「有愛者，則有習，非無習」 | 〔T01 0487b08〕 | 有愛←無明←五葢←三惡行←不護諸根←不正念不正智←不正思惟←不信←聞惡法←親近惡知識←惡人；明、解脫←七覺支←四念處←三妙行←護諸根←正念正智←正思惟←信←聞善法←親近善知識←善人 |
| 52 | 「有愛者，則有食，非無食」 | 〔T01 0487c29〕 | 同經五十一之二鏈，各說二遍，其間二度插大海之食 |
| 53 | 「有愛者，則有食，非無食」 | 〔T01 0489b01〕 | 同經五十一之二鏈，各說一遍，每鏈之後插大海之食，大海直以雨為食 |
| 54 | 「盡智有習，非無習」 | 〔T01 0490a05〕 | 盡智←解脫←無欲←厭←見如實知如真←定←樂←止←喜←歡悅←不悔←護戒←護諸根←正念正智←正思惟←信←觀法忍←翫誦法←受持法←觀法義←耳界←聞善法←往詣←奉事 |
| 55 | 「涅槃有習，非無習」 | 〔T01 0490c02〕 | 涅槃←解脫←無欲←厭←見如實知如真←定←樂←止←喜←歡悅←不悔←護戒←護諸根←正念正智←正思惟←信←苦←老死←生←有←受←愛←覺←更樂←六處←名色←識←行←無明 |
- 順推：經五十一「是為具惡人已，便具親近惡知識」〔T01 0487b22〕至「如是此有愛展轉具成」〔T01 0487b29〕；「是為具善人已，便具親近善知識」〔T01 0487c14〕至「如是此明、解脫展轉具成」〔T01 0487c21〕。經五十二同式二遍。經五十三作「如是具惡人已」〔T01 0489b20〕與「如是善人具已」〔T01 0489c18〕。「展轉」本卷十二見：經五十一二見、經五十二六見、經五十三四見。
- 經五十一、五十二、五十三皆以「有愛者，其本際不可知」起：〔T01 0487b06〕〔T01 0487c27〕〔T01 0489a28〕。
- 經五十四先說「有知有見者，便得漏盡」〔T01 0490a02〕，以知見四諦如真得漏盡，次以「盡智有習」〔T01 0490a05〕起逆推；逆推畢，以「若有奉事善知識者，未聞便聞，已聞便利」〔T01 0490b05〕起害、習二面順推。
- 經五十五逆推畢，以「是為緣無明行，緣行識」〔T01 0491a04〕起順說：「緣識名色，緣名色六處」〔T01 0491a05〕，「緣覺愛、緣愛受，緣受有」〔T01 0491a06〕，至「緣老死苦。習苦，便有信」〔T01 0491a07〕，至「習解脫，便得涅槃」〔T01 0491a11〕。十二支之名與序照底本：無明、行、識、名色、六處、更樂、覺、愛、受、有、生、老死。
經五十六、經五十七之五習法與四法
| 法 | 經五十六（逐字） | 錨 | 經五十七（逐字） | 錨 |
|---|---|---|---|---|
| 總標 | 「心解脫未熟，欲令熟者有五習法」 | 〔T01 0491b25〕 | 「心解脫未熟，欲令熟者，有五習法」 | 〔T01 0492a16〕 |
| 第一習法 | 「是謂第一習法」 | 〔T01 0491b28〕 | 「是謂第一習法」 | 〔T01 0492a19〕 |
| 第二習法 | 「修習禁戒，守護從解脫」 | 〔T01 0491b29〕 | 「守護從解脫，又復善攝威儀禮節」 | 〔T01 0492a20〕 |
| 第三習法 | 「謂所可說聖有義」 | 〔T01 0491c03〕 | 「謂所可說聖有義」 | 〔T01 0492a22〕 |
| 第四習法 | 「常行精進，斷惡不善」 | 〔T01 0491c09〕 | 「常行精進，斷惡不善」 | 〔T01 0492a28〕 |
| 第五習法 | 「得如是智，聖慧明達，分別曉了，以正盡苦」 | 〔T01 0491c13〕 | 「得如此智，聖慧明達，分別曉了，以正盡苦」 | 〔T01 0492b03〕 |
| 四法 | 「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」 | 〔T01 0491c16〕 | 「修惡露，令斷欲；修慈，令斷恚」 | 〔T01 0492b05〕 |
| 得無我想 | 「必得無我想」 | 〔T01 0492a08〕 | 「必得無我想」 | 〔T01 0492b26〕 |
「心解脫未熟」「欲令熟者」各十二見（二經各六見）；「自善知識與善知識俱」十二見（二經各六見）。四法之後，二經皆以『若比丘自善知識與善知識俱，善知識共和合，當知必…』重說第二至第五習法與四法，次說得無常想必得無我想，得無我想便於現法斷一切我慢。經五十六各句前有「彌醯」之呼，經五十七作「比丘」。第五習法，經五十六首見作「得如是智」〔T01 0491c13〕，重說作「得如此智」；經五十七二見皆作「得如此智」，照字。
結語——「佛說如是」凡十四見；經四十六、經四十八作「尊者舍梨子所說如是」。十四見之中，經四十二、四十三作「佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行」（經四十三〔T01 0485c19〕）；經五十六作「尊者彌醯及諸比丘，聞佛所說」〔T01 0492a10〕；其餘十一經作「彼諸比丘聞佛所說，歡喜奉行」，如經四十四〔T01 0486a02〕。「歡喜奉行」十六見。
經末自標字數（經外·照錄不校）
| 經 | 底本經末行（逐字） | 錨 |
|---|---|---|
| 42 | 「何義經第一竟〔五百二十九字〕」 | 〔T01 0485b18〕 |
| 43 | 「不思經第二竟〔四百五十字〕」 | 〔T01 0485c21〕 |
| 44 | 「念經第三竟〔一百五十一字〕」 | 〔T01 0486a04〕 |
| 45 | 「慚愧經第四竟〔二百四字〕」 | 〔T01 0486a20〕 |
| 46 | 「慚愧經第五竟〔四百六十二字〕」 | 〔T01 0486b22〕 |
| 47 | 「戒經第六竟〔一百一十字〕」 | 〔T01 0486c02〕 |
| 48 | 「戒經第七竟〔三百九字〕」 | 〔T01 0486c20〕 |
| 49 | 「恭敬經第八竟〔三百字〕」 | 〔T01 0487a14〕 |
| 50 | 「恭敬經第九竟〔二百一十七字〕」 | 〔T01 0487b02〕 |
| 51 | 「本際經第十竟〔七百五十四字〕」 | 〔T01 0487c23〕 |
| 52 | 「食經第十一竟〔一千八百三十三字〕」 | 〔T01 0489a24〕 |
| 53 | 「食經第十二竟〔九百三十字〕」 | 〔T01 0489c27〕 |
| 54 | 「盡智經第十三竟〔八百六十八字〕」 | 〔T01 0490b28〕 |
| 55 | 「涅槃經第十四竟〔六百六十三字〕」 | 〔T01 0491a13〕 |
| 56 | 「彌醯經第十五竟〔千三百二十三字〕」 | 〔T01 0492a12〕 |
| 57 | 「即為比丘說經第十六竟〔六百八十三字〕」 | 〔T01 0492b29〕 |
論藏無逐目釋。
二、異譯對勘
本卷十六經，大正注所指別本之號唯一條：經五十一經題之注「參照 [Nos. 36, 37]」，照錄於目十②。大正頭注中 cf. 三條（經四十四、四十五、四十七），皆指巴利對經，照錄於目十①。經五十四、經五十五無大正頭注。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。本卷十六經無逐文古疏，無可分欄。
六、術語（首見名相·釋義唯取本帙逐字）
卷第一、卷第二已釋之名相，本卷重見者不重列（如勝林給孤獨園、聖弟子、多聞聖弟子、心解脫慧解脫、生已盡梵行已立、慚、愧、精進、念、智慧、尼師檀、宴坐、少欲知足、舍梨子、正思惟不正思惟、恚念害念、念覺支、拘樓瘦劒磨瑟曇拘樓都邑、無上梵行）。以下唯列本卷首見者。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 |
|---|---|---|---|
| 持戒 | 「世尊！持戒為何義？」 | 〔T01 0485a16〕 | 「阿難！持戒者，令不悔義」〔T01 0485a17〕 |
| 不悔 | 「阿難！持戒者，令不悔義」 | 〔T01 0485a17〕 | 「阿難！不悔者，令歡悅義」〔T01 0485a19〕 |
| 歡悅 | 「阿難！不悔者，令歡悅義」 | 〔T01 0485a19〕 | 「阿難！歡悅者，令喜義」〔T01 0485a21〕 |
| 喜 | 「阿難！歡悅者，令喜義」 | 〔T01 0485a21〕 | 「阿難！喜者，令止義」〔T01 0485a23〕 |
| 止（止身） | 「阿難！喜者，令止義」 | 〔T01 0485a23〕 | 「阿難！止者，令樂義」〔T01 0485a25〕；得之作「便得止身」〔T01 0485a24〕 |
| 樂（覺樂） | 「阿難！止者，令樂義」 | 〔T01 0485a25〕 | 「阿難！樂者，令定義」〔T01 0485a27〕；得之作「便得覺樂」〔T01 0485a26〕 |
| 定（定心） | 「阿難！樂者，令定義」 | 〔T01 0485a27〕 | 「阿難！定者，令見如實、知如真義」〔T01 0485a29〕；得之作「便得定心」〔T01 0485a28〕 |
| 見如實、知如真 | 「阿難！定者，令見如實、知如真義」 | 〔T01 0485a29〕 | 「阿難！見如實、知如真者，令厭義」〔T01 0485b02〕 |
| 厭 | 「阿難！見如實、知如真者，令厭義」 | 〔T01 0485b02〕 | 「阿難！厭者，令無欲義」〔T01 0485b04〕 |
| 無欲 | 「阿難！厭者，令無欲義」 | 〔T01 0485b04〕 | 「阿難！無欲者，令解脫義」〔T01 0485b06〕 |
| 解脫一切婬、怒、癡 | 「便得解脫一切婬、怒、癡」 | 〔T01 0485b07〕 | 無自釋；本卷二見（經四十二、經四十三） |
| 法法相益，法法相因 | 「是為法法相益，法法相因」 | 〔T01 0485b15〕 | 無自釋；二見（經四十二、經四十三） |
| 度此岸，得至彼岸 | 「謂度此岸，得至彼岸」 | 〔T01 0485b16〕 | 「如是此戒趣至第一，謂度此岸，得至彼岸」〔T01 0485b15〕 |
| 但法自然 | 「但法自然，持戒者便得不悔」 | 〔T01 0485b23〕 | 「持戒者不應思，令我不悔」〔T01 0485b22〕與之相對；十見 |
| 正念正智 | 「便害正念正智」 | 〔T01 0485c25〕 | 無自釋；其反作「多忘無正智」〔T01 0485c24〕 |
| 護諸根、護戒 | 「便害護諸根、護戒」 | 〔T01 0485c25〕 | 無自釋；十三項之首二項 |
| 害·習 | 「便害正念正智」 | 〔T01 0485c25〕 | 無自釋；「便習正念正智」〔T01 0485c28〕，害習對舉，見目一 |
| 涅槃 | 「二食、盡智、說涅槃彌醯、即為比丘說」 | 〔T01 0485a12〕 | 攝頌先見；正文首見「若無解脫，便害涅槃」〔T01 0485c27〕；「習解脫，便得涅槃」〔T01 0491a11〕 |
| 愛恭敬 | 「便害愛恭敬」 | 〔T01 0486a09〕 | 無自釋；在慚愧之後、其信之前 |
| 其信 | 「便害其信」 | 〔T01 0486a09〕 | 無自釋 |
| 犯戒 | 「若比丘犯戒，便害不悔」 | 〔T01 0486b25〕 | 無自釋；與「若比丘持戒，便習不悔」〔T01 0486b27〕相對 |
| 恭敬、善觀、敬重諸梵行人 | 「比丘當行恭敬及善觀，敬重諸梵行人」 | 〔T01 0486c24〕 | 無自釋 |
| 威儀法 | 「具威儀法者，必無是處」 | 〔T01 0486c26〕 | 無自釋 |
| 學法 | 「具學法者」 | 〔T01 0486c27〕 | 無自釋 |
| 戒身、定身、慧身、解脫身、解脫知見身 | 「具戒身者，必無是處」 | 〔T01 0486c28〕 | 無自釋；五身次第見目一 |
| 必無是處·必有是處 | 「必無是處」 | 〔T01 0486c27〕 | 無自釋；各十一見 |
| 有愛 | 「有愛者，其本際不可知」 | 〔T01 0487b06〕 | 「本無有愛，然今生有愛，便可得知，所因有愛」〔T01 0487b07〕 |
| 本際 | 「何義、不思、念、慚二戒敬各二、及本際」 | 〔T01 0485a11〕 | 攝頌先見；正文首見「有愛者，其本際不可知」〔T01 0487b06〕；「不可知」〔T01 0487b07〕 |
| 習 | 「習相應品第五」 | 〔T01 0485a10〕 | 品題先見；鏈中首見「有愛者，則有習，非無習」〔T01 0487b08〕；「何謂有愛習？答曰無明為習」〔T01 0487b08〕 |
| 五葢 | 「答曰五葢為習」 | 〔T01 0487b10〕 | 無自釋；經五十二、五十三作五蓋，見目九 |
| 三惡行 | 「答曰三惡行為習」 | 〔T01 0487b11〕 | 無自釋 |
| 不護諸根 | 「不護諸根為習」 | 〔T01 0487b13〕 | 無自釋 |
| 不信 | 「答曰不信為習」 | 〔T01 0487b17〕 | 無自釋；「不信亦有習，非無習」〔T01 0487b18〕 |
| 聞惡法 | 「答曰聞惡法為習」 | 〔T01 0487b19〕 | 無自釋 |
| 親近惡知識 | 「答曰親近惡知識為習」 | 〔T01 0487b20〕 | 無自釋 |
| 惡人 | 「答曰惡人為習」 | 〔T01 0487b22〕 | 無自釋 |
| 展轉具成 | 「如是此有愛展轉具成」 | 〔T01 0487b29〕 | 無自釋 |
| 明、解脫 | 「明、解脫亦有習，非無習」 | 〔T01 0487b29〕 | 無自釋 |
| 七覺支 | 「答曰七覺支為習」 | 〔T01 0487c01〕 | 無自釋；本卷不列其名 |
| 四念處 | 「答曰四念處為習」 | 〔T01 0487c03〕 | 無自釋；本卷不列其名 |
| 三妙行 | 「答曰三妙行為習」 | 〔T01 0487c04〕 | 無自釋 |
| 聞善法 | 「答曰聞善法為習」 | 〔T01 0487c11〕 | 無自釋 |
| 親近善知識 | 「答曰親近善知識為習」 | 〔T01 0487c12〕 | 無自釋 |
| 善人 | 「答曰善人為習」 | 〔T01 0487c14〕 | 無自釋 |
| 食 | 「二食、盡智、說涅槃彌醯、即為比丘說」 | 〔T01 0485a12〕 | 攝頌先見；正文首見「有愛者，則有食，非無食」〔T01 0487c29〕；「何謂有愛食？答曰無明為食」（〔T01 0487c29〕起） |
| 有知有見 | 「有知有見者，便得漏盡」 | 〔T01 0490a02〕 | 「謂知見苦如真，便得漏盡」〔T01 0490a04〕 |
| 苦習、苦滅、苦滅道 | 「知見苦習、知見苦滅、知見苦滅道如真」 | 〔T01 0490a04〕 | 無自釋；三本中元、明二本「習」作集（第064條） |
| 盡智 | 「二食、盡智、說涅槃彌醯、即為比丘說」 | 〔T01 0485a12〕 | 攝頌先見；正文首見「盡智有習，非無習」〔T01 0490a05〕；「答曰解脫為習」〔T01 0490a06〕 |
| 觀法忍 | 「答曰觀法忍為習」 | 〔T01 0490a24〕 | 無自釋；「觀法忍亦有習，非無習」〔T01 0490a25〕 |
| 翫誦法 | 「答曰翫誦法為習」 | 〔T01 0490a26〕 | 無自釋 |
| 受持法 | 「答曰受持法為習」 | 〔T01 0490a27〕 | 無自釋 |
| 觀法義 | 「答曰觀法義為習」 | 〔T01 0490a29〕 | 無自釋 |
| 耳界 | 「答曰耳界為習」 | 〔T01 0490b01〕 | 無自釋 |
| 往詣 | 「往詣佛所」 | 〔T01 0485a15〕 | 無自釋；敘事先見；鏈中之目首見「答曰往詣為習」〔T01 0490b04〕 |
| 奉事 | 「答曰奉事為習」 | 〔T01 0490b05〕 | 「若有奉事善知識者，未聞便聞，已聞便利」〔T01 0490b05〕 |
| 苦（十二支之次） | 「答曰苦為習」 | 〔T01 0490c20〕 | 「苦亦有習，非無習」〔T01 0490c21〕；「緣老死苦。習苦，便有信」〔T01 0491a07〕 |
| 老死、生、有、受、愛 | 「答曰老死為習」 | 〔T01 0490c21〕 | 「老死亦有習，非無習」〔T01 0490c22〕；「緣覺愛、緣愛受，緣受有」〔T01 0491a06〕；「緣有生，緣生老死，緣老死苦」〔T01 0491a07〕 |
| 覺 | 「答曰覺為習」 | 〔T01 0490c27〕 | 「緣更樂覺」〔T01 0491a06〕 |
| 更樂 | 「答曰更樂為習」 | 〔T01 0490c28〕 | 「六處更樂，緣更樂覺」〔T01 0491a06〕 |
| 六處、名色、識、行、無明 | 「答曰六處為習」 | 〔T01 0490c29〕 | 「緣識名色，緣名色六處」〔T01 0491a05〕 |
| 摩竭陀國、闍鬪村、莽㮈林窟 | 「佛遊摩竭陀國，在闍鬪村」 | 〔T01 0491a16〕 | 無自釋 |
| 奉侍者 | 「尊者彌醯為奉侍者」 | 〔T01 0491a17〕 | 「我獨無人，無有侍者」〔T01 0491b06〕 |
| 金鞞河 | 「往至金鞞河邊」 | 〔T01 0491a19〕 | 無自釋 |
| 族姓子 | 「若族姓子欲學斷者」 | 〔T01 0491a23〕 | 無自釋 |
| 學斷 | 「若族姓子欲學斷者」 | 〔T01 0491a23〕 | 無自釋；七見 |
| 無為無作，亦無所觀 | 「世尊無為無作，亦無所觀」 | 〔T01 0491b13〕 | 與「我有為有作而有所觀」〔T01 0491b14〕相對 |
| 三惡不善之念 | 「生三惡不善之念，欲念、恚念及與害念」 | 〔T01 0491b20〕 | 「欲念、恚念及與害念」同句自列 |
| 心解脫未熟，欲令熟者 | 「心解脫未熟，欲令熟者有五習法」 | 〔T01 0491b25〕 | 「熟者有五習法」〔T01 0491b26〕 |
| 五習法 | 「熟者有五習法」 | 〔T01 0491b26〕 | 五法逐一，見目一 |
| 自善知識與善知識俱，善知識共和合 | 「自善知識與善知識俱，善知識共和合」 | 〔T01 0491b26〕 | 無自釋；十二見；「若比丘自善知識與善知識俱，善知識共和合」〔T01 0491c18〕 |
| 修習禁戒，守護從解脫 | 「修習禁戒，守護從解脫」 | 〔T01 0491b29〕 | 「又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」〔T01 0491b29〕 |
| 聖有義 | 「謂所可說聖有義」 | 〔T01 0491c03〕 | 「使心無蓋」〔T01 0491c04〕；所說十四事見同行起 |
| 漸損、不樂聚會 | 「說漸損、說不樂聚會」 | 〔T01 0491c05〕 | 無自釋 |
| 緣起（所說之一） | 「說燕坐、說緣起」 | 〔T01 0491c06〕 | 無自釋 |
| 恒自起意，專一堅固 | 「恒自起意，專一堅固，為諸善本」 | 〔T01 0491c10〕 | 無自釋 |
| 興衰法 | 「觀興衰法」 | 〔T01 0491c12〕 | 「聖慧明達，分別曉了」〔T01 0491c13〕；再見〔T01 0492b21〕 |
| 惡露·慈·無常想 | 「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」 | 〔T01 0491c16〕 | 「修無常想，令斷我慢」〔T01 0491c17〕 |
| 息出息入 | 「修息出息入，令斷亂念」 | 〔T01 0491c16〕 | 再見〔T01 0492a06〕 |
| 無我想 | 「必得無我想」 | 〔T01 0492a08〕 | 「若比丘得無常想者，必得無我想」〔T01 0492a07〕 |
| 息、滅、盡、無為、涅槃 | 「得息、滅、盡、無為、涅槃」 | 〔T01 0492a09〕 | 無自釋；「斷一切我慢，得息、滅、盡、無為、涅槃」〔T01 0492b27〕 |
七、譬喻·修辭
譬喻三組
- 樹之外皮——經四十六，尊者舍梨子以樹喻慚愧（害、習二面）：
| 面 | 喻（逐字） | 錨 | 所成（逐字） | 錨 |
|---|---|---|---|---|
| 害 | 「若害外皮，則內皮不成」 | 〔T01 0486b01〕 | 「則莖、幹、心、節、枝、葉、華、實皆不得成」 | 〔T01 0486b02〕 |
| 習 | 「猶如有樹，不害外皮」 | 〔T01 0486b13〕 | 「則莖、幹、心、節、枝、葉、華、實皆得成就」 | 〔T01 0486b14〕 |
- 樹之根——經四十八，尊者舍梨子以樹喻戒：
| 面 | 喻（逐字） | 錨 | 所成（逐字） | 錨 |
|---|---|---|---|---|
| 害 | 「猶如有樹，若害根者」 | 〔T01 0486c08〕 | 「則莖、幹、心、節、枝、葉、華、實皆不得成」 | 〔T01 0486c08〕 |
| 習 | 「若不害根者」 | 〔T01 0486c14〕 | 「則莖、幹、心、節、枝、葉、華、實皆得成就」 | 〔T01 0486c14〕 |
經四十六之樹，外皮之次有內皮，八分（莖、幹、心、節、枝、葉、華、實）在內皮之後；經四十八之樹，害根則八分不成，無外皮、內皮之文。
- 大海之食——以雨水展轉滿至大海，喻有愛與明、解脫各有其食：
| 經 | 位 | 起句（逐字） | 錨 | 結句（逐字） | 錨 |
|---|---|---|---|---|---|
| 52 | 有愛鏈之後 | 「何謂大海食？答曰大河為食」 | 〔T01 0488a22〕 | 「如是彼大海展轉成滿」 | 〔T01 0488b04〕 |
| 52 | 明、解脫鏈之後 | 「何謂大海食？答曰大河為食」 | 〔T01 0488c19〕 | 「如是彼大海展轉成滿」 | 〔T01 0489a01〕 |
| 53 | 有愛鏈之後 | 「何謂大海食？答曰雨為食」 | 〔T01 0489b16〕 | 「如是彼大海展轉成滿」 | 〔T01 0489b20〕 |
| 53 | 明、解脫鏈之後 | 「大海亦有食，非無食」 | 〔T01 0489c13〕 | 「如是彼大海展轉成滿」 | 〔T01 0489c17〕 |
經五十二之大海，逆推作大海←大河←小河←大川←小川←山巖溪㵎、平澤←雨（「答曰雨為食」〔T01 0488a29〕），經五十二第二見自〔T01 0488c18〕起，同式；經五十三之大海，直以雨為食，不列中間之河川。順說四見皆同：「有時大雨，大雨已，則山巖溪㵎、平澤水滿」〔T01 0488a29〕，次「小川滿已，則大川滿」〔T01 0488b02〕，至大海滿。合法之句：經五十二第一見後作「如是有愛亦有食，非無食」〔T01 0488b05〕，重說有愛鏈；第二見後作「明、解脫亦有食，非無食」〔T01 0489a02〕，重說明、解脫鏈；經五十三二見之後，皆以「如是」起順推（〔T01 0489b20〕〔T01 0489c18〕）。
修辭
- 何義之問：經四十二十問皆作『X為何義？』，十答皆作『X者，令Y義』，答後重說『若有X者，便得Y』。問答之鏈十一項，自持戒至解脫。
- 不應思：經四十三十句，每句先說『不應思，令我Y』，次說『但法自然，…便得Y』；以此說法之相因不待思念。
- 害習對舉：經四十四至四十八與經五十四，同一鏈先以「便害」說其不立，次以「便習」說其有所依；經四十六、四十八每面加樹喻與「諸賢！當知比丘亦復如是」之合法句（四見）。
- 必無是處·必有是處：經四十九、五十，以『不具…已，具…者，必無是處』與『具…已，具…者，必有是處』各一面，各十一見。
- 逆推順說：經五十一至五十五以『X亦有習（食），非無習（食）。何謂X習（食）？答曰Y為習（食）』逐項逆推，再以『具…已，便具…』或『緣…』順說；「答曰」五經一百四十五見。
- 重述：經五十六金鞞河之景，「冷暖和適」四見：敘事〔T01 0491a21〕、彌醯之念（〔T01 0491a22〕起）、白文〔T01 0491b01〕、白文內所述之念〔T01 0491b03〕。世尊之告與彌醯之白，各「再三」。
- 疊句：經五十六、五十七每一習法之末，重『心解脫未熟，欲令熟者，是謂第N習法』；四法之後，以『若比丘自善知識與善知識俱，善知識共和合，當知必…』逐一重說。
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或明本無之者，今行字列其夾注全文。並錄不判。
| # | 錨 | 今行字 | 異讀 |
|---|---|---|---|
| 001 | 0485a11 | 慚二 | 【宋】【元】【明】二慚 |
| 002 | 0485a13 | 中阿含 | 【明】無 |
| 003 | 0485a15 | 燕 | 【宋】【元】【明】宴 |
| 004 | 0485b18 | 何義經第一竟 | 【宋】【元】【明】無 |
| 005 | 0485b18 | 〔五百二十九字〕 | 【宋】【元】【明】無 |
| 006 | 0485b19 | 中阿含 | 【明】無 |
| 007 | 0485b19 | 〔初一日誦〕 | 【明】無 |
| 008 | 0485c21 | 不思經第二竟 | 【明】無 |
| 009 | 0485c21 | 〔四百五十字〕 | 【宋】【元】【明】無 |
| 010 | 0485c22 | 中阿含 | 【明】無 |
| 011 | 0485c22 | 〔初一日誦〕 | 【明】無 |
| 012 | 0486a04 | 念經第三竟 | 【明】無 |
| 013 | 0486a04 | 〔一百五十一字〕 | 【宋】【元】【明】無 |
| 014 | 0486a05 | 中阿含 | 【明】無 |
| 015 | 0486a05 | 經 | 【明】經上 |
| 016 | 0486a05 | 〔初一日誦〕 | 【明】無 |
| 017 | 0486a20 | 慚愧經第四竟 | 【明】無 |
| 018 | 0486a20 | 〔二百四字〕 | 【宋】【元】【明】無 |
| 019 | 0486a21 | 中阿含 | 【明】無 |
| 020 | 0486a21 | 經 | 【明】經下 |
| 021 | 0486a21 | 〔初一日誦〕 | 【明】無 |
| 022 | 0486b08 | 若 | 【大】無（今行作若：【CB】【麗-CB】） |
| 023 | 0486b22 | 慚愧經第五竟 | 【明】無 |
| 024 | 0486b22 | 〔四百六十二字〕 | 【明】無 |
| 025 | 0486b23 | 中阿含 | 【明】無 |
| 026 | 0486b23 | 經 | 【明】經上 |
| 027 | 0486b23 | 〔初一日誦〕 | 【明】無 |
| 028 | 0486c02 | 戒經第六竟 | 【明】無 |
| 029 | 0486c02 | 〔一百一十字〕 | 【宋】【元】【明】無 |
| 030 | 0486c03 | 八 | 【大】九（今行作八：【CB】） |
| 031 | 0486c03 | 中阿含 | 【明】無 |
| 032 | 0486c03 | 經 | 【明】經下 |
| 033 | 0486c03 | 〔初一日誦〕 | 【明】無 |
| 034 | 0486c17 | 便 | 【大】使（今行作便：【CB】【麗-CB】） |
| 035 | 0486c20 | 戒經第七竟 | 【明】無 |
| 036 | 0486c20 | 〔三百九字〕 | 【宋】【元】【明】無 |
| 037 | 0486c21 | 中阿含 | 【明】無 |
| 038 | 0486c21 | 經 | 【明】經上 |
| 039 | 0486c21 | 〔初一日誦〕 | 【明】無 |
| 040 | 0487a14 | 恭敬經第八竟 | 【明】無 |
| 041 | 0487a14 | 〔三百字〕 | 【宋】【元】【明】無 |
| 042 | 0487a15 | 中阿含 | 【明】無 |
| 043 | 0487a15 | 〔初一日誦〕 | 【明】無 |
| 044 | 0487b02 | 恭敬經第九竟 | 【明】無 |
| 045 | 0487b02 | 〔二百一十七字〕 | 【宋】【元】【明】無 |
| 046 | 0487b03 | 中阿含 | 【明】無 |
| 047 | 0487b03 | 〔初一日誦〕 | 【明】無 |
| 048 | 0487c23 | 本際經第十竟 | 【宋】【元】【明】無 |
| 049 | 0487c23 | 〔七百五十四字〕 | 【宋】【元】【明】無 |
| 050 | 0487c24 | 中阿含 | 【明】無 |
| 051 | 0487c24 | 經 | 【明】經上 |
| 052 | 0487c24 | 〔初一日誦〕 | 【明】無 |
| 053 | 0488a14 | 具 | 【宋】【元】【明】食具 |
| 054 | 0488c17 | 支 | 【宋】【元】【明】無 |
| 055 | 0489a24 | 食經第十一竟 | 【明】無 |
| 056 | 0489a24 | 〔一千八百三十三字〕 | 【宋】【元】【明】無 |
| 057 | 0489a25 | 中阿含 | 【明】無 |
| 058 | 0489a25 | 經 | 【明】經下 |
| 059 | 0489a25 | 〔初一日誦〕 | 【明】無 |
| 060 | 0489c27 | 食經第十二竟 | 【明】無 |
| 061 | 0489c27 | 〔九百三十字〕 | 【宋】【元】【明】無 |
| 062 | 0489c28 | 中阿含 | 【明】無 |
| 063 | 0489c28 | 〔初一日誦〕 | 【明】無 |
| 064 | 0490a04 | 習 | 【元】【明】集 |
| 065 | 0490b28 | 盡智經第十三竟 | 【明】無 |
| 066 | 0490b28 | 〔八百六十八字〕 | 【宋】【元】【明】無 |
| 067 | 0490b29 | 中阿含 | 【明】無 |
| 068 | 0490b29 | 〔初一日誦〕 | 【明】無 |
| 069 | 0490c29 | 無習。何謂 | 【大】無（今行有此四字：【CB】【麗-CB】） |
| 070 | 0491a13 | 涅槃經第十四竟 | 【明】無 |
| 071 | 0491a13 | 〔六百六十三字〕 | 【宋】【元】【明】無 |
| 072 | 0491a14 | 中阿含 | 【明】無 |
| 073 | 0491a14 | 〔初一日誦〕 | 【明】無 |
| 074 | 0491a25 | 舉 | 【宋】【元】【明】攝 |
| 075 | 0491a26 | 檀 | 【宋】【元】【明】壇 |
| 076 | 0491b09 | 靜 | 【宋】【元】靖 |
| 077 | 0491b12 | 靜 | 【宋】【元】靖 |
| 078 | 0491b19 | 檀 | 【宋】【元】【明】壇 |
| 079 | 0491b19 | 加 | 【宋】【元】【明】跏 |
| 080 | 0491b22 | 燕 | 【宋】【元】【明】宴 |
| 081 | 0491c06 | 燕 | 【宋】【元】【明】宴 |
| 082 | 0491c25 | 燕 | 【宋】【元】【明】宴 |
| 083 | 0492a12 | 彌醯經第十五竟 | 【明】無 |
| 084 | 0492a12 | 〔千三百二十三字〕 | 【宋】【元】【明】無 |
| 085 | 0492a13 | 中阿含 | 【明】無 |
| 086 | 0492a14 | 〔初一日誦〕 | 【明】無 |
| 087 | 0492a26 | 燕 | 【宋】【元】【明】宴 |
| 088 | 0492b29 | 即為比丘說經第十六竟 | 【明】無 |
| 089 | 0492b29 | 〔六百八十三字〕 | 【宋】【元】【明】無 |
| 090 | 0492c01 | 〔九千七百五十六字〕 | 【宋】【元】【明】無 |
- 分佈：卷首攝頌一條（001）；經四十二四條（002–005）；經四十三四條（006–009）；經四十四四條（010–013）；經四十五五條（014–018）；經四十六六條（019–024）；經四十七五條（025–029）；經四十八七條（030–036）；經四十九五條（037–041）；經五十四條（042–045）；經五十一四條（046–049）；經五十二七條（050–056）；經五十三五條（057–061）；經五十四五條（062–066）；經五十五五條（067–071）；經五十六十三條（072–084）；經五十七五條（085–089）；卷末題一條（090）。
- 經題「中阿含」三字，明本無者十六條（002、006、010、014、019、025、031、037、042、046、050、057、062、067、072、085），十六經經題皆然。
- 經題之〔初一日誦〕，明本無者十五條（007、011、016、021、027、033、039、043、047、052、059、063、068、073、086）；經四十二經題底本本無此夾注，無校記。
- 經題之「經」，明本作經上者四條（015、026、038、051：經四十五、四十七、四十九、五十二），作經下者三條（020、032、058：經四十六、四十八、五十三）。
- 經末『某經第某竟』，三本無者二條（004、048：經四十二、經五十一），明本無者十四條（008、012、017、023、028、035、040、044、055、060、065、070、083、088）。
- 經末、卷末自標字數，三本無者十六條（005、009、013、018、029、036、041、045、049、056、061、066、071、084、089、090）；經四十六之〔四百六十二字〕，大正注唯言明本無（024）。
- 「燕」三本作宴者五條（003、080、081、082、087）；「燕坐」本卷六見，〔T01 0492b15〕一見無校記。
- 經五十六「尼師檀」之「檀」，三本作壇者二條（075、078）；「結加趺坐」之「加」，三本作跏者一條（079）；「靜」宋、元二本作靖者二條（076、077），大正原刊注於 076 標＊，本卷「靜處」八見。
- 第053條：經五十二「是為具惡人已」〔T01 0488a14〕之「具」，三本作食具，照誌。
- 第054條：經五十二「具七覺支」〔T01 0488c17〕之「支」，三本無，照誌。
- 第064條：經五十四「知見苦習」〔T01 0490a04〕之「習」，元、明二本作集，照誌；本卷他處之「習」，無此校記。
校記增補四條（今行校本補注；今行與大正原刊字異）
- 〔T01 0486b08〕「若比丘有慚有愧」之「若」：今行有（【CB】【麗-CB】），大正原刊無（第022條）。
- 〔T01 0486c03〕經題序號「（四八）」之「八」：今行作八（【CB】），大正原刊作九（第030條）。
- 〔T01 0486c17〕「便習涅槃」之「便」：今行作便（【CB】【麗-CB】），大正原刊作使（第034條）。
- 〔T01 0490c29〕「六處亦有習，非無習。何謂」之「無習。何謂」四字：今行有（【CB】【麗-CB】），大正原刊無（第069條）。
大正注之位置一條——〔T01 0492c01〕卷末題，大正注云：卷末題前行有「中阿含習相應品第五竟初一日誦」十四字【宋】【元】，同有「習相應品第五竟」七字【明】。即三本於卷末題之前有品末題，底本無；照錄，不補。
字形
- 擴展 A 區二字，凡二十七見：「㵎」十四見，皆在經五十二、五十三大海之喻「山巖溪㵎」（經五十二十見，自〔T01 0488a27〕起；經五十三四見，自〔T01 0489b17〕起）；「㮈」十三見，皆在經五十六「莽㮈林窟」與「㮈林」（自〔T01 0491a17〕起）。二字大正本皆無校注。
- 「五葢」八見，「五蓋」十二見：經五十一五葢五見、五蓋〇見；經五十二五葢二見（〔T01 0488a20〕一行二見）、五蓋八見；經五十三五葢一見、五蓋四見；〔T01 0489b26〕一行二形並見：「便具五蓋。具五葢已」。經五十六、五十七「使心無蓋」四見，作蓋。照字。
- 「見、如實」一見〔T01 0486b28〕（經四十七持戒之句），他處皆作「見如實」；照底本標點。
- 「樂亦有習，非無習？」〔T01 0490a13〕（經五十四），句末作問號，同式他句皆作句號；照底本標點。
- 「劍摩瑟曇」〔T01 0490a01〕（經五十四），卷第二經十作「劒磨瑟曇」；照字，形差不判。
- 「燕坐」六見，本卷不見「宴坐」；三本作宴（見上）。
- 「尼師檀」二見，作檀；「結加趺坐」一見，作加；三本作壇、跏（見上）。
- 「恒自起意」四見，作恒。
- 「翫誦法」七見，作翫。
夾注——底本自標之〔…〕凡三十四處：品題〔有十六經〕〔初一日誦〕二處；經四十三至經五十七經題〔初一日誦〕十五處（經四十二經題無）；十六經經末自標字數十六處；卷末自標字數一處。經題之〔初一日誦〕，經四十四、四十七、四十八、五十五在經題同行；經四十三、四十五、四十六、四十九至五十四、五十六跨入次行；經五十七在次行〔T01 0492a14〕。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；第十六經之數含卷末題一行十五字）並錄；二數記法不同，照錄不校。
| 經 | 自標 | 今計 |
|---|---|---|
| 42 | 五百二十九字 | 555 |
| 43 | 四百五十字 | 479 |
| 44 | 一百五十一字 | 179 |
| 45 | 二百四字 | 232 |
| 46 | 四百六十二字 | 492 |
| 47 | 一百一十字 | 137 |
| 48 | 三百九字 | 285 |
| 49 | 三百字 | 327 |
| 50 | 二百一十七字 | 246 |
| 51 | 七百五十四字 | 784 |
| 52 | 一千八百三十三字 | 1,865 |
| 53 | 九百三十字 | 959 |
| 54 | 八百六十八字 | 920 |
| 55 | 六百六十三字 | 694 |
| 56 | 千三百二十三字 | 1,358 |
| 57 | 六百八十三字 | 736 |
卷末自標「〔九千七百五十六字〕」〔T01 0492c01〕；十六經自標之和為九千七百八十六，與卷末自標差三十；今計全卷漢字一萬零三百一十（十六經今計之和一萬零二百四十八，加卷首三行與攝頌二行六十二字）。三數並錄，照錄不校。
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。
經題十六經：
| 經 | 大正頭注逐字 | 錨 |
|---|---|---|
| 42 | ～A. X. 1. Kimatthiya. | 0485a13 |
| 43 | ～A. X. 2. Cetanā. | 0485b19 |
| 44 | cf. A. VIII. 81. Sati. | 0485c22 |
| 45 | cf. A. VIII. 81. Sati. | 0486a05 |
| 46 | ～A. VIII.81. Sati, A. X. 3. Sīla. | 0486a21 |
| 47 | cf. A. X. 3. Sīla. | 0486b23 |
| 48 | ～A. X. 4. Upanisā. | 0486c03 |
| 49 | ～A. V. 21-22 Gārava. | 0486c21 |
| 50 | ～A. V. 21-22 Gārava. | 0487a15 |
| 51 | ～A. X. 61-62, Āhāra 參照 [Nos. 36, 37]〔CBETA 校：今行注作 ～A. X. 61-62, Āhāra，參照 [Nos. 36, 37]〕 | 0487b03 |
| 52 | ～A. X. 61-62. Āhāra. | 0487c24 |
| 53 | ～A. X. 61-62 Āhāra. | 0489a25 |
| 54 | 大正無頭注 | 0489c28 |
| 55 | 大正無頭注 | 0490b29 |
| 56 | A. IX. 3. Meghiya.〔CBETA 校：今行注作 ～ A. IX. 3. Meghiya.〕 | 0491a14 |
| 57 | ～A. IX. I. Sambodhi. | 0492a13 |
經內十條（經四十二一條·經五十一二條·經五十二二條·經五十三二條·經五十六三條）：
| 經 | 大正頭注逐字 | 錨 |
|---|---|---|
| 42 | 見如實知如真～Yathābhūtañāṇadassana.〔CBETA 校：今行注作 見如實知如真【大】，～Yathābhūtañāṇadassana.〕 | 0485a29 |
| 51 | 有愛者…生有愛～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.〔CBETA 校：今行注作 有愛者…生有愛【大】，～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.〕 | 0487b06 |
| 51 | 便可得知所因有愛～Athaca pana paññyati 'idappaccayā bhavataṇhā' ti.〔CBETA 校：今行注作 便可得知所因有愛【大】，～Athaca pana paññyati 'idappaccayā bhavataṇhā' ti.〕 | 0487b07 |
| 52 | 前經註參照〔CBETA 校：今行注作 有愛者其本際不可知本無有愛然今生有愛【大】，～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.〕 | 0487c27 |
| 52 | 食～Āhāra.〔CBETA 校：今行注作 食【大】，～Āhāra.〕 | 0487c29 |
| 53 | 前前經註參照〔CBETA 校：今行注作 有愛者其本際不可知本無有愛然今生有愛【大】，～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.〕 | 0489a28 |
| 53 | 前前經註參照〔CBETA 校：今行注作 便可得知所因有愛【大】，～Athaca pana paññyati 'idappaccayā bhavataṇhā' ti.〕 | 0489a29 |
| 56 | Jantu.〔CBETA 校：今行注作 闍鬪【大】，～Jantu.〕 | 0491a16 |
| 56 | Meghiya.〔CBETA 校：今行注作 彌醯【大】，～Meghiya.〕 | 0491a17 |
| 56 | Kimikālā.〔CBETA 校：今行注作 金鞞【大】，～Kimikālā.〕 | 0491a19 |
本卷大正頭注之巴利對經，原刊注帶「～」者十四條（經題十條·經內四條：〔T01 0485a29〕〔T01 0487b06〕〔T01 0487b07〕〔T01 0487c29〕）；原刊注作 cf. 者三條（經四十四、四十五、四十七經題）；經五十四、經五十五無頭注。經五十六經題與經內三條，原刊注無「～」，今行注有之；經五十二經內一條、經五十三經內二條，原刊注唯言參照前注，今行注列其文。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 |
|---|---|---|
| 42–50 | 大正注無別本之號 | 0485a13–0487a15 |
| 51 | Nos. 36, 37 | 0487b03 |
| 52、53 | 大正注無別本之號 | 0487c24、0489a25 |
| 54、55 | 大正無頭注 | 0489c28、0490b29 |
| 56、57 | 大正注無別本之號 | 0491a14、0492a13 |
③ 本母——論藏無逐目釋。
Placement of the passage as a whole. This unit is the whole of Fascicle 10 of the Madhyama Āgama: from the fascicle title at its head, 「中阿含經卷第十」—“Madhyama Āgama, Fascicle 10”〔T01 0485a07〕, to the closing title at its end, 「中阿含經卷第十〔九千七百五十六字〕」—“Madhyama Āgama, Fascicle 10 [nine thousand seven hundred and fifty-six characters]”〔T01 0492c01〕; it holds sixteen discourses (the base text’s discourse titles 「（四二）」—“(42)” to 「（五七）」—“(57)”). This fascicle belongs to the Chapter on Supporting Conditions; the chapter title, 「習相應品第五〔有十六經〕〔初一日誦〕」—“the Chapter on Supporting Conditions, the Fifth [sixteen discourses] [first-day recitation]”〔T01 0485a10〕, marks itself as having sixteen discourses, and all sixteen discourses are in this fascicle; after the chapter title there is one summary verse of two lines. The types of speaker are four: in Discourse 42 the venerable Ānanda asks ten times and the World-Honored One answers ten times; in Discourse 43 the World-Honored One addresses Ānanda, and Ānanda says nothing; in Discourses 46 and 48 the venerable Śāriputra addresses the bhikṣus; Discourse 56 is a narrative, in which the venerable Mixi and the World-Honored One speak back and forth; in the remaining eleven discourses the World-Honored One addresses the bhikṣus, and the bhikṣus say nothing. This fascicle has no verses. The treatise collection has no item-by-item gloss.
I. Doctrinal-Outline Placement
The place of Fascicle 10—the head of the fascicle in the base text:
- 「中阿含經卷第十」—“Madhyama Āgama, Fascicle 10”〔T01 0485a07〕
- 「東晉罽賓三藏瞿曇僧伽提婆譯」—“translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin”〔T01 0485a09〕 (the attribution in its short form, one line)
- 「習相應品第五〔有十六經〕〔初一日誦〕」—“the Chapter on Supporting Conditions, the Fifth [sixteen discourses] [first-day recitation]”〔T01 0485a10〕
This fascicle is the tenth fascicle of the whole scripture and belongs to the Chapter on Supporting Conditions; the chapter title marks itself as having sixteen discourses, and this fascicle holds Discourse 42, the Discourse on What Meaning, to Discourse 57, the Discourse Spoken for the Bhikṣus, the sixteen discourses complete. The closing title at the end of the fascicle reads 「中阿含經卷第十〔九千七百五十六字〕」—“Madhyama Āgama, Fascicle 10 [nine thousand seven hundred and fifty-six characters]”〔T01 0492c01〕; in the base text there is no closing title of the chapter before the closing title of the fascicle, while the three editions have one; see Section IX.
Summary verse—after the chapter title, one summary verse of two lines:
- 「何義、不思、念、慚二戒敬各二、及本際」—“What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning”〔T01 0485a11〕
- 「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”〔T01 0485a12〕
The first line corresponds to Discourses 42 to 51: What Meaning, Not Thinking, and Mindfulness, one discourse each; 「慚二戒敬各二」—“Shame twice, Precepts and Respect twice each” corresponds to the two Discourses on Shame and Scruple (Discourses 45 and 46), the two Discourses on Precepts (Discourses 47 and 48), and the two Discourses on Respect (Discourses 49 and 50); First Beginning corresponds to Discourse 51. The second line corresponds to Discourses 52 to 57: Nutriment twice corresponds to the two Discourses on Nutriment (Discourses 52 and 53); Knowledge of Ending corresponds to Discourse 54; 「說涅槃彌醯」—“speaking of Nirvāṇa, Mixi” is written continuously and corresponds to Discourse 55, the Discourse on Nirvāṇa, and Discourse 56, the Discourse on Mixi, recorded as it stands, not split; Spoken for the Bhikṣus corresponds to Discourse 57. For 「慚二」—“Shame twice” the three editions write 二慚 (Section IX, row 001).
Dwelling places (all verbatim from the base text)
- Śrāvastī, the Jeta Grove, Anāthapiṇḍada’s Park—fourteen discourses, as in Discourse 42: 「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 0485a14〕.
- The Kuru, the Kuru town of Jianmosetan—Discourse 54: 「佛遊拘樓瘦，在劍摩瑟曇拘樓都邑」—“the Buddha was staying among the Kuru, in the Kuru town of Jianmosetan”〔T01 0490a01〕; Discourse 10 in Fascicle 2 writes 劒磨瑟曇, following the characters (see Characters in Section IX).
- Magadha, the cave in the mango grove at the village of Shedou—Discourse 56: 「佛遊摩竭陀國，在闍鬪村」—“the Buddha was staying in Magadha, at the village of Shedou”〔T01 0491a16〕, and on the next line 「莽㮈林窟」—“in the cave in the mango grove”〔T01 0491a17〕.
- The opening formula of every discourse is 「我聞如是」—“Thus have I heard”, sixteen occurrences in all, as in Discourse 42, 「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 0485a14〕.
The types of the sixteen discourses, and what is said
| Discourse | Discourse title (verbatim) | Anchor | Type | What is said (verbatim) |
|---|---|---|---|---|
| 42 | 「（四二）中阿含習相應品何義經第一」—“(42) The Discourse on What Meaning of the Chapter on Supporting Conditions of the Madhyama Āgama, the First” | 〔T01 0485a13〕 | A disciple asks · the World-Honored One answers (ten questions, ten answers) | 「世尊！持戒為何義？」—“World-Honored One, what is the meaning of keeping the precepts?”〔T01 0485a16〕; 「是為法法相益，法法相因」—“this is dharma benefiting dharma, dharma depending on dharma”〔T01 0485b15〕; 「謂度此岸，得至彼岸」—“that is, crossing from this shore and reaching the far shore”〔T01 0485b16〕 |
| 43 | 「（四三）中阿含習相應品不思經第二」—“(43) The Discourse on Not Thinking of the Chapter on Supporting Conditions of the Madhyama Āgama, the Second” | 〔T01 0485b19〕 | The World-Honored One addresses Ānanda | 「阿難！持戒者不應思，令我不悔」—“Ānanda, one who keeps the precepts should not think, ‘let me be free from regret’”〔T01 0485b22〕; 「但法自然，持戒者便得不悔」—“it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret”〔T01 0485b23〕 |
| 44 | 「（四四）中阿含習相應品念經第三」—“(44) The Discourse on Mindfulness of the Chapter on Supporting Conditions of the Madhyama Āgama, the Third” | 〔T01 0485c22〕 | The World-Honored One addresses the bhikṣus · harming and supporting set against each other | 「若比丘多忘無正智」—“if a bhikṣu is very forgetful and without right knowledge”〔T01 0485c24〕; 「便習正念正智」—“he supports right mindfulness and right knowledge”〔T01 0485c28〕 |
| 45 | 「（四五）中阿含習相應品慚愧經第四」—“(45) The Discourse on Shame and Scruple of the Chapter on Supporting Conditions of the Madhyama Āgama, the Fourth” | 〔T01 0486a05〕 | The World-Honored One addresses the bhikṣus · harming and supporting set against each other | 「若比丘無慚無愧」—“if a bhikṣu has no shame and no scruple”〔T01 0486a08〕; 「若比丘有慚有愧，便習愛恭敬」—“if a bhikṣu has shame and has scruple, he supports loving respect”〔T01 0486a13〕 |
| 46 | 「（四六）中阿含習相應品慚愧經第五」—“(46) The Discourse on Shame and Scruple of the Chapter on Supporting Conditions of the Madhyama Āgama, the Fifth” | 〔T01 0486a21〕 | Śāriputra addresses the bhikṣus · harming and supporting set against each other · the simile of the tree | 「諸賢！若比丘無慚無愧，便害愛恭敬」—“Friends! If a bhikṣu has no shame and no scruple, he harms loving respect”〔T01 0486a24〕; 「若害外皮，則內皮不成」—“if the outer bark is harmed, the inner bark does not form”〔T01 0486b01〕 |
| 47 | 「（四七）中阿含習相應品戒經第六」—“(47) The Discourse on Precepts of the Chapter on Supporting Conditions of the Madhyama Āgama, the Sixth” | 〔T01 0486b23〕 | The World-Honored One addresses the bhikṣus · harming and supporting set against each other | 「若比丘犯戒，便害不悔」—“if a bhikṣu breaks the precepts, he harms freedom from regret”〔T01 0486b25〕; 「若比丘持戒，便習不悔」—“if a bhikṣu keeps the precepts, he supports freedom from regret”〔T01 0486b27〕 |
| 48 | 「（四八）中阿含習相應品戒經第七」—“(48) The Discourse on Precepts of the Chapter on Supporting Conditions of the Madhyama Āgama, the Seventh” | 〔T01 0486c03〕 | Śāriputra addresses the bhikṣus · harming and supporting set against each other · the simile of the tree | 「猶如有樹，若害根者」—“It is like a tree: if the root is harmed”〔T01 0486c08〕; 「若不害根者」—“if the root is not harmed”〔T01 0486c14〕 |
| 49 | 「（四九）中阿含習相應品恭敬經第八」—“(49) The Discourse on Respect of the Chapter on Supporting Conditions of the Madhyama Āgama, the Eighth” | 〔T01 0486c21〕 | The World-Honored One addresses the bhikṣus · there is no such possibility / there is such a possibility | 「比丘當行恭敬及善觀，敬重諸梵行人」—“a bhikṣu should practice respect and good regard, and honor those who live the holy life”〔T01 0486c24〕; 「具涅槃者，必有是處」—“that he should be complete in nirvāṇa, there is such a possibility”〔T01 0487a12〕 |
| 50 | 「（五〇）中阿含習相應品恭敬經第九」—“(50) The Discourse on Respect of the Chapter on Supporting Conditions of the Madhyama Āgama, the Ninth” | 〔T01 0487a15〕 | The World-Honored One addresses the bhikṣus · there is no such possibility / there is such a possibility | 「比丘當行恭敬及善觀，敬重諸梵行人」—“a bhikṣu should practice respect and good regard, and honor those who live the holy life”〔T01 0487a18〕; 「具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫」—“complete in the dharmas of training, complete in guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation”〔T01 0487a27〕 |
| 51 | 「（五一）中阿含習相應品本際經第十」—“(51) The Discourse on the First Beginning of the Chapter on Supporting Conditions of the Madhyama Āgama, the Tenth” | 〔T01 0487b03〕 | The World-Honored One addresses the bhikṣus · question and answer on supporting conditions | 「有愛者，則有習，非無習」—“craving for existence has a supporting condition, it is not without a supporting condition”〔T01 0487b08〕; 「如是此有愛展轉具成」—“thus this craving for existence comes to be complete in turn”〔T01 0487b29〕 |
| 52 | 「（五二）中阿含習相應品食經第十一」—“(52) The Discourse on Nutriment of the Chapter on Supporting Conditions of the Madhyama Āgama, the Eleventh” | 〔T01 0487c24〕 | The World-Honored One addresses the bhikṣus · question and answer on nutriment · the simile of the great ocean, two occurrences | 「有愛者，則有食，非無食」—“craving for existence has nutriment, it is not without nutriment”〔T01 0487c29〕; 「如是彼大海展轉成滿」—“thus that great ocean comes to be full in turn”〔T01 0488b04〕 |
| 53 | 「（五三）中阿含習相應品食經第十二」—“(53) The Discourse on Nutriment of the Chapter on Supporting Conditions of the Madhyama Āgama, the Twelfth” | 〔T01 0489a25〕 | The World-Honored One addresses the bhikṣus · question and answer on nutriment · the simile of the great ocean, two occurrences | 「何謂大海食？答曰雨為食」—“What is the nutriment of the great ocean? The answer: rain is its nutriment”〔T01 0489b16〕; 「如是善人具已」—“In the same way, when the good person is complete”〔T01 0489c18〕 |
| 54 | 「（五四）中阿含習相應品盡智經第十三」—“(54) The Discourse on the Knowledge of Ending of the Chapter on Supporting Conditions of the Madhyama Āgama, the Thirteenth” | 〔T01 0489c28〕 | The World-Honored One addresses the bhikṣus · question and answer on supporting conditions · harming and supporting set against each other | 「有知有見者，便得漏盡」—“one who knows and sees gains the ending of outflows”〔T01 0490a02〕; 「若有奉事善知識者，未聞便聞，已聞便利」—“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit”〔T01 0490b05〕 |
| 55 | 「（五五）中阿含習相應品涅槃經第十四」—“(55) The Discourse on Nirvāṇa of the Chapter on Supporting Conditions of the Madhyama Āgama, the Fourteenth” | 〔T01 0490b29〕 | The World-Honored One addresses the bhikṣus · question and answer on supporting conditions · dependent arising | 「涅槃有習，非無習」—“nirvāṇa has a supporting condition, it is not without a supporting condition”〔T01 0490c02〕; 「習解脫，便得涅槃」—“supported by liberation, one gains nirvāṇa”〔T01 0491a11〕 |
| 56 | 「（五六）中阿含習相應品彌醯經第十五」—“(56) The Discourse on Mixi of the Chapter on Supporting Conditions of the Madhyama Āgama, the Fifteenth” | 〔T01 0491a14〕 | Narrative · Mixi speaks · the World-Honored One addresses · the five supporting dharmas and the four dharmas | 「尊者彌醯為奉侍者」—“the venerable Mixi was the attendant”〔T01 0491a17〕; 「世尊無為無作，亦無所觀」—“the World-Honored One has nothing to accomplish, nothing to do, and nothing to look to”〔T01 0491b13〕; 「必得無我想」—“he will surely gain the perception of not self”〔T01 0492a08〕 |
| 57 | 「（五七）中阿含習相應品即為比丘說經第十六」—“(57) The Discourse Spoken for the Bhikṣus of the Chapter on Supporting Conditions of the Madhyama Āgama, the Sixteenth” | 〔T01 0492a13〕 | The World-Honored One addresses the bhikṣus · the five supporting dharmas and the four dharmas | 「有五習法」—“there are five supporting dharmas”〔T01 0492a17〕; 「必得無我想」—“he will surely gain the perception of not self”〔T01 0492b26〕 |
The discourse titles of all sixteen discourses have the three characters 「中阿含」—“of the Madhyama Āgama”; the discourse title of Discourse 42 has no [first-day recitation], and the discourse titles of the other fifteen discourses all have it (in Discourses 44, 47, 48, and 55 it stands on the same line as the discourse title, and in the other eleven discourses it runs over into the next line or stands on the next line; see Interlinear notes in Section IX). Discourses 52 and 53 have the same name, the Discourse on Nutriment, and are distinguished by their sequence numbers.
Speakers
- The types of speaker fall into four groups:
- The type in which a disciple asks and the World-Honored One answers (Discourse 42): the venerable Ānanda’s first question reads 「白曰」—“said”〔T01 0485a16〕, and the nine questions after it all read 「復問」—“asked again”; the World-Honored One answers ten times, all with 「世尊答曰」—“The World-Honored One answered”. For the ten questions and ten answers, see the table below.
- The type in which the World-Honored One addresses Ānanda (Discourse 43): 「世尊告曰」—“the World-Honored One said”〔T01 0485b22〕; throughout the discourse Ānanda says nothing, and neither 「白曰」—“said” nor 「復問」—“asked again” appears; the closing formula reads 「尊者阿難及諸比丘」—“the venerable Ānanda and the bhikṣus”〔T01 0485c19〕.
- The type in which Śāriputra addresses the bhikṣus (Discourses 46 and 48): 「尊者舍梨子告諸比丘」—“the venerable Śāriputra addressed the bhikṣus”, Discourse 46〔T01 0486a24〕, Discourse 48〔T01 0486c05〕; he addresses them as 「諸賢」—“Friends”, twelve occurrences in the two discourses; the closing formulas both read 「尊者舍梨子所說如是」—“Thus spoke the venerable Śāriputra”: Discourse 46〔T01 0486b20〕, Discourse 48〔T01 0486c18〕.
- The type addressed to the bhikṣus (Discourses 44, 45, 47, 49 to 55, and 57): all read 「世尊告諸比丘」—“the World-Honored One addressed the bhikṣus”, eleven occurrences in all; the bhikṣus have no direct speech. The 「答曰」—“The answer” of Discourses 51 to 55 lies within the World-Honored One’s words, a question and answer set up by the text itself, with no separate questioner.
- The narrative of Discourse 56:
- Mixi’s thought—having finished begging for alms, he sees the land by the Jinbi River, and 「便作是念」—“thought thus”〔T01 0491a21〕; the thought is set in quotation marks, ending at 「寧可在此靜處學斷耶？」—“might I not train in cutting off in this quiet place?”〔T01 0491a24〕.
- Mixi speaks · the World-Honored One addresses—「白曰」—“said”〔T01 0491a27〕; within his words he restates his thought, set in inner quotation marks 『』, from 「此地平正，名好㮈林」—“This land is level and even, a fine mango grove of renown”〔T01 0491b01〕 to 「寧可在此靜處學斷耶？」—“might I not train in cutting off in this quiet place?”〔T01 0491b04〕; the World-Honored One said to him〔T01 0491b06〕; Mixi 「乃至再三白曰」—“up to a third time said”, and the World-Honored One 「亦復再三告曰」—“also told him a third time”〔T01 0491b10〕; Mixi spoke again〔T01 0491b13〕; the World-Honored One said 「汝去，隨意所欲」—“go, as you wish”〔T01 0491b16〕.
- Staying in the mango grove · three evil thoughts arise · returning to speak—「便生三惡不善之念」—“there arose three evil and unwholesome thoughts”〔T01 0491b19〕, the character 「便」—“then” standing at the end of the line; in the late afternoon he rose from sitting in meditation and spoke〔T01 0491b23〕.
- The World-Honored One speaks of the five supporting dharmas and the four dharmas—the World-Honored One said 「彌醯！心解脫未熟，欲令熟者有五習法」—“Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas”〔T01 0491b25〕; within it, at the two places 「彼有此五習法已」—“Having these five supporting dharmas”〔T01 0491c15〕 and 「彌醯！若比丘自善知識與善知識俱」—“Mixi, if a bhikṣu is himself together with good friends”〔T01 0491c27〕, the base text opens a new quotation mark, likewise the World-Honored One’s words.
The ten questions and ten answers of Discourse 42
| Round | Ānanda asks (verbatim) | Anchor | The World-Honored One answers (verbatim) | Anchor |
|---|---|---|---|---|
| 1 | 「世尊！持戒為何義？」—“World-Honored One, what is the meaning of keeping the precepts?” | 〔T01 0485a16〕 | 「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret” | 〔T01 0485a17〕 |
| 2 | 「世尊！不悔為何義？」—“World-Honored One, what is the meaning of freedom from regret?” | 〔T01 0485a18〕 | 「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness” | 〔T01 0485a19〕 |
| 3 | 「世尊！歡悅為何義？」—“World-Honored One, what is the meaning of gladness?” | 〔T01 0485a20〕 | 「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy” | 〔T01 0485a21〕 |
| 4 | 「世尊！喜為何義？」—“World-Honored One, what is the meaning of joy?” | 〔T01 0485a22〕 | 「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm” | 〔T01 0485a23〕 |
| 5 | 「世尊！止為何義？」—“World-Honored One, what is the meaning of calm?” | 〔T01 0485a24〕 | 「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness” | 〔T01 0485a25〕 |
| 6 | 「世尊！樂為何義？」—“World-Honored One, what is the meaning of happiness?” | 〔T01 0485a26〕 | 「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration” | 〔T01 0485a27〕 |
| 7 | 「世尊！定為何義？」—“World-Honored One, what is the meaning of concentration?” | 〔T01 0485a28〕 | 「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is” | 〔T01 0485a29〕 |
| 8 | 「世尊！見如實、知如真為何義？」—“World-Honored One, what is the meaning of seeing as it really is and knowing as it really is?” | 〔T01 0485b01〕 | 「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness” | 〔T01 0485b02〕 |
| 9 | 「世尊！厭為何義？」—“World-Honored One, what is the meaning of weariness?” | 〔T01 0485b04〕 | 「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion” | 〔T01 0485b04〕 |
| 10 | 「世尊！無欲為何義？」—“World-Honored One, what is the meaning of dispassion?” | 〔T01 0485b06〕 | 「阿難！無欲者，令解脫義」—“Ānanda, dispassion has the meaning of bringing liberation” | 〔T01 0485b06〕 |
After each answer, one sentence is restated in the form 『若有…者，便得…』 “if one has …, one gains …”, as in 「阿難！若有持戒者，便得不悔」—“Ānanda, if one keeps the precepts, one gains freedom from regret”〔T01 0485a18〕; the fourth, fifth, and sixth answers read 「便得止身」—“the body gains calm”〔T01 0485a24〕, 「便得覺樂」—“one feels happiness”〔T01 0485a26〕, and 「便得定心」—“the mind gains concentration”〔T01 0485a28〕; the tenth answer reads 「便得解脫一切婬、怒、癡」—“one gains liberation from all lust, anger, and delusion”〔T01 0485b07〕. Within the tenth answer, the World-Honored One next sums up with 「是為，阿難！因持戒便得不悔」—“This is, Ānanda: because of keeping the precepts one gains freedom from regret”〔T01 0485b08〕, and the quotation mark closes at 「謂度此岸，得至彼岸」—“that is, crossing from this shore and reaching the far shore”〔T01 0485b16〕.
The ten sentences of Discourse 43—「不應思」—“should not think” occurs ten times and 「但法自然」—“it is simply the nature of dharmas” ten times, each pair following one after the other: the first, 「阿難！持戒者不應思，令我不悔」—“Ānanda, one who keeps the precepts should not think, ‘let me be free from regret’”〔T01 0485b22〕; the last, 「阿難！有無欲者不應思，令我解脫」—“Ānanda, one who has dispassion should not think, ‘let me be liberated’”〔T01 0485c08〕. After the tenth sentence, 「便得解脫一切婬、怒、癡」—“gains liberation from all lust, anger, and delusion”, the base text opens a new quotation mark, reading 「阿難！是為因持戒便得不悔」—“Ānanda, this is: because of keeping the precepts one gains freedom from regret”〔T01 0485c10〕, likewise the World-Honored One’s words, closing at 「得至彼岸」—“reaching the far shore”〔T01 0485c18〕. The summing up reads 「因樂便得定心」—“because of happiness one gains concentration of mind”〔T01 0485c12〕, differing by one character from Discourse 42’s 「因樂便得定」—“because of happiness one gains concentration”〔T01 0485b10〕, following the base text.
The chain of thirteen dharmas—the thirteen items 「護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫」—“guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation” occur in full thirteen times: twice in Discourse 44 (〔T01 0485c25〕〔T01 0485c29〕), twice in Discourse 45 (〔T01 0486a11〕〔T01 0486a16〕), four times in Discourse 46 (〔T01 0486a27〕〔T01 0486b06〕〔T01 0486b11〕〔T01 0486b18〕), twice in Discourse 50 (〔T01 0487a22〕〔T01 0487a27〕), twice in Discourse 54 (〔T01 0490b14〕〔T01 0490b24〕), and once in Discourse 55 (〔T01 0491a09〕). Discourses 47 and 48 begin from freedom from regret, eleven items, six occurrences in all; in Discourse 47 the sentence on keeping the precepts reads 「定、見、如實、知如真」—“concentration, seeing, as it really is, knowing as it really is”〔T01 0486b28〕, with an enumeration comma between 「見」—“seeing” and 「如實」—“as it really is”, following the base text (see Section IX). Discourses 42 and 43 speak of them one by one in questions and answers and in the sentences of 「不應思」—“should not think”, beginning from keeping the precepts, without the two items guarding the faculties and guarding the precepts. Discourses 54 and 55 trace them back in the form 『何謂…習』 “what is the supporting condition of …”, the thirteen items each set apart; see below.
Harming and supporting set against each other (「便害」—“he harms” and 「便習」—“he supports” forty times each)
| Discourse | Speaker | Opening item (verbatim) | Anchor | He harms | He supports | Final item |
|---|---|---|---|---|---|---|
| 44 | The World-Honored One | 「若比丘多忘無正智」—“if a bhikṣu is very forgetful and without right knowledge” | 〔T01 0485c24〕 | 3 | 3 | Nirvāṇa |
| 45 | The World-Honored One | 「若比丘無慚無愧」—“if a bhikṣu has no shame and no scruple” | 〔T01 0486a08〕 | 6 | 6 | Nirvāṇa |
| 46 | Śāriputra | 「諸賢！若比丘無慚無愧，便害愛恭敬」—“Friends! If a bhikṣu has no shame and no scruple, he harms loving respect” | 〔T01 0486a24〕 | 12 | 12 | Nirvāṇa |
| 47 | The World-Honored One | 「若比丘犯戒，便害不悔」—“if a bhikṣu breaks the precepts, he harms freedom from regret” | 〔T01 0486b25〕 | 2 | 2 | Nirvāṇa |
| 48 | Śāriputra | 「諸賢！若比丘犯戒」—“Friends! If a bhikṣu breaks the precepts” | 〔T01 0486c05〕 | 4 | 4 | Nirvāṇa |
| 54 | The World-Honored One | 「若有奉事善知識者，未聞便聞，已聞便利」—“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit” | 〔T01 0490b05〕 | 13 | 13 | The knowledge of ending |
The chain of Discourses 45 and 46: shame and scruple → loving respect → faith → right reflection → right mindfulness and right knowledge → the thirteen items → nirvāṇa. In Discourses 46 and 48, each side first states the dharma, then the simile of the tree, then restates it with 「諸賢！當知比丘亦復如是」—“Friends! Know that a bhikṣu is likewise so”, a sentence that occurs four times. The 「便害」—“he harms” of Discourse 54 takes the form 「便害奉事習」—“one harms the supporting condition of attending upon them”〔T01 0490b07〕, with 「害」—“harm” and 「習」—“supporting condition” in one sentence.
There is no such possibility · there is such a possibility (eleven occurrences each)
- Discourse 49: respect · good regard · honoring those who live the holy life → the dharmas of deportment → the dharmas of training → the body of precepts → the body of concentration → the body of wisdom → the body of liberation → the body of the knowledge and vision of liberation → nirvāṇa; 「必無是處」—“there is no such possibility” occurs eight times, from〔T01 0486c27〕; 「必有是處」—“there is such a possibility” eight times, from〔T01 0487a06〕.
- Discourse 50: respect · good regard · honoring those who live the holy life → the dharmas of deportment → the dharmas of training → the thirteen items → nirvāṇa; 「必無是處」—“there is no such possibility” three times, and 「必有是處」—“there is such a possibility” three times. On the side of not being complete, 「不具學法已，護諸根」—“not complete in the dharmas of training, guarding the faculties”〔T01 0487a22〕: there is no 「具」—“complete in” before the thirteen items, and no 「必無是處」—“there is no such possibility” after them; the side of being complete reads 「具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫」—“complete in the dharmas of training, complete in guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation”〔T01 0487a27〕. Following the base text, not supplied.
The questions and answers of Discourses 51 to 55—in the form 『何謂…？答曰…』 “What is …? The answer: …”, 「答曰」—“The answer” occurs one hundred and forty-five times in the five discourses (twenty in Discourse 51, fifty-two in Discourse 52, twenty-two in Discourse 53, twenty-three in Discourse 54, twenty-eight in Discourse 55); together with the ten occurrences of 「世尊答曰」—“The World-Honored One answered” in Discourse 42, 「答曰」—“answered” occurs one hundred and fifty-five times in this fascicle. 「為習」—“is its supporting condition” occurs seventy-one times (Discourses 51, 54, and 55), and 「為食」—“is its nutriment” seventy-four times (Discourses 52 and 53).
| Discourse | Opening sentence (verbatim) | Anchor | The chain traced back (in the base text’s order) |
|---|---|---|---|
| 51 | 「有愛者，則有習，非無習」—“craving for existence has a supporting condition, it is not without a supporting condition” | 〔T01 0487b08〕 | craving for existence ← ignorance ← the five hindrances ← the three bad conducts ← not guarding the faculties ← wrong mindfulness and wrong knowledge ← wrong reflection ← lack of faith ← hearing bad dharmas ← keeping close to bad friends ← the bad person; clear knowing and liberation ← the seven factors of awakening ← the four foundations of mindfulness ← the three good conducts ← guarding the faculties ← right mindfulness and right knowledge ← right reflection ← faith ← hearing the good Dharma ← keeping close to good friends ← the good person |
| 52 | 「有愛者，則有食，非無食」—“craving for existence has nutriment, it is not without nutriment” | 〔T01 0487c29〕 | The same two chains as Discourse 51, each spoken twice, with the nutriment of the great ocean inserted twice among them |
| 53 | 「有愛者，則有食，非無食」—“craving for existence has nutriment, it is not without nutriment” | 〔T01 0489b01〕 | The same two chains as Discourse 51, each spoken once, with the nutriment of the great ocean inserted after each chain, the great ocean taking rain directly as its nutriment |
| 54 | 「盡智有習，非無習」—“the knowledge of ending has a supporting condition, it is not without a supporting condition” | 〔T01 0490a05〕 | the knowledge of ending ← liberation ← dispassion ← weariness ← seeing as it really is and knowing as it really is ← concentration ← happiness ← calm ← joy ← gladness ← freedom from regret ← guarding the precepts ← guarding the faculties ← right mindfulness and right knowledge ← right reflection ← faith ← acceptance through contemplating the Dharma ← reciting the Dharma ← receiving and holding the Dharma ← contemplating the meaning of the Dharma ← the ear element ← hearing the good Dharma ← going to them ← attending upon them |
| 55 | 「涅槃有習，非無習」—“nirvāṇa has a supporting condition, it is not without a supporting condition” | 〔T01 0490c02〕 | nirvāṇa ← liberation ← dispassion ← weariness ← seeing as it really is and knowing as it really is ← concentration ← happiness ← calm ← joy ← gladness ← freedom from regret ← guarding the precepts ← guarding the faculties ← right mindfulness and right knowledge ← right reflection ← faith ← suffering ← old age and death ← birth ← existence ← clinging ← craving ← feeling ← contact ← the six sense bases ← name and form ← consciousness ← formations ← ignorance |
- Stated forward: Discourse 51, from 「是為具惡人已，便具親近惡知識」—“This is: once the bad person is complete, keeping close to bad friends is complete”〔T01 0487b22〕 to 「如是此有愛展轉具成」—“Thus this craving for existence comes to be complete in turn”〔T01 0487b29〕; and from 「是為具善人已，便具親近善知識」—“This is: once the good person is complete, keeping close to good friends is complete”〔T01 0487c14〕 to 「如是此明、解脫展轉具成」—“Thus this clear knowing and liberation come to be complete in turn”〔T01 0487c21〕. Discourse 52 has the same form twice. Discourse 53 reads 「如是具惡人已」—“In the same way, once the bad person is complete”〔T01 0489b20〕 and 「如是善人具已」—“In the same way, when the good person is complete”〔T01 0489c18〕. 「展轉」—“in turn” occurs twelve times in this fascicle: twice in Discourse 51, six times in Discourse 52, and four times in Discourse 53.
- Discourses 51, 52, and 53 all begin with 「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known”: 〔T01 0487b06〕〔T01 0487c27〕〔T01 0489a28〕.
- Discourse 54 first says 「有知有見者，便得漏盡」—“one who knows and sees gains the ending of outflows”〔T01 0490a02〕, gaining the ending of outflows by knowing and seeing the four truths as they really are, and next begins the tracing back with 「盡智有習」—“the knowledge of ending has a supporting condition”〔T01 0490a05〕; when the tracing back is finished, it begins the forward statement on the two sides of harming and supporting with 「若有奉事善知識者，未聞便聞，已聞便利」—“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit”〔T01 0490b05〕.
- Discourse 55, when the tracing back is finished, begins the forward statement with 「是為緣無明行，緣行識」—“this is: conditioned by ignorance, formations; conditioned by formations, consciousness”〔T01 0491a04〕: 「緣識名色，緣名色六處」—“conditioned by consciousness, name and form; conditioned by name and form, the six sense bases”〔T01 0491a05〕, 「緣覺愛、緣愛受，緣受有」—“conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence”〔T01 0491a06〕, up to 「緣老死苦。習苦，便有信」—“conditioned by old age and death, suffering. Supported by suffering, there is faith”〔T01 0491a07〕, and up to 「習解脫，便得涅槃」—“supported by liberation, one gains nirvāṇa”〔T01 0491a11〕. The names and order of the twelve links follow the base text: ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, existence, birth, old age and death.
The five supporting dharmas and the four dharmas of Discourses 56 and 57
| Dharma | Discourse 56 (verbatim) | Anchor | Discourse 57 (verbatim) | Anchor |
|---|---|---|---|---|
| Heading | 「心解脫未熟，欲令熟者有五習法」—“when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas” | 〔T01 0491b25〕 | 「心解脫未熟，欲令熟者，有五習法」—“When the mind’s liberation is not yet ripe, for one who wishes to ripen it, there are five supporting dharmas” | 〔T01 0492a16〕 |
| The first supporting dharma | 「是謂第一習法」—“this is called the first supporting dharma” | 〔T01 0491b28〕 | 「是謂第一習法」—“this is called the first supporting dharma” | 〔T01 0492a19〕 |
| The second supporting dharma | 「修習禁戒，守護從解脫」—“he cultivates the restraining precepts and guards the code of liberation” | 〔T01 0491b29〕 | 「守護從解脫，又復善攝威儀禮節」—“guards the code of liberation, and further takes good care of his deportment and manners” | 〔T01 0492a20〕 |
| The third supporting dharma | 「謂所可說聖有義」—“that is, what may be spoken of as noble and meaningful” | 〔T01 0491c03〕 | 「謂所可說聖有義」—“that is, what may be spoken of as noble and meaningful” | 〔T01 0492a22〕 |
| The fourth supporting dharma | 「常行精進，斷惡不善」—“always practices effort, cutting off what is evil and unwholesome” | 〔T01 0491c09〕 | 「常行精進，斷惡不善」—“always practices effort, cutting off what is evil and unwholesome” | 〔T01 0492a28〕 |
| The fifth supporting dharma | 「得如是智，聖慧明達，分別曉了，以正盡苦」—“gains such knowledge (written 如是), the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering” | 〔T01 0491c13〕 | 「得如此智，聖慧明達，分別曉了，以正盡苦」—“gains such knowledge (written 如此), the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering” | 〔T01 0492b03〕 |
| The four dharmas | 「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」—“he cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts” | 〔T01 0491c16〕 | 「修惡露，令斷欲；修慈，令斷恚」—“he cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred” | 〔T01 0492b05〕 |
| Gaining the perception of not self | 「必得無我想」—“he will surely gain the perception of not self” | 〔T01 0492a08〕 | 「必得無我想」—“he will surely gain the perception of not self” | 〔T01 0492b26〕 |
「心解脫未熟」—“the mind’s liberation is not yet ripe” and 「欲令熟者」—“for one who wishes to ripen it” occur twelve times each (six times in each of the two discourses); 「自善知識與善知識俱」—“himself together with good friends” occurs twelve times (six times in each of the two discourses). After the four dharmas, both discourses restate the second to fifth supporting dharmas and the four dharmas with 『若比丘自善知識與善知識俱，善知識共和合，當知必…』 “if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely …”, and next say that one who gains the perception of impermanence will surely gain the perception of not self, and that one who gains the perception of not self in this very life cuts off all conceit. In Discourse 56 each sentence is preceded by the address 「彌醯」—“Mixi”, and Discourse 57 reads 「比丘」—“bhikṣus”. For the fifth supporting dharma, the first occurrence in Discourse 56 reads 「得如是智」—“gains such knowledge (written 如是)”〔T01 0491c13〕, and its restatement reads 「得如此智」—“gains such knowledge (written 如此)”; both occurrences in Discourse 57 read 「得如此智」—“gains such knowledge (written 如此)”, following the characters.
Closing formulas—「佛說如是」—“Thus spoke the Buddha” occurs fourteen times; Discourses 46 and 48 read 「尊者舍梨子所說如是」—“Thus spoke the venerable Śāriputra”. Of the fourteen occurrences, Discourses 42 and 43 read 「佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行」—“Thus spoke the Buddha. The venerable Ānanda and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly” (Discourse 43〔T01 0485c19〕); Discourse 56 reads 「尊者彌醯及諸比丘，聞佛所說」—“The venerable Mixi and the bhikṣus, having heard what the Buddha said”〔T01 0492a10〕; the other eleven discourses read 「彼諸比丘聞佛所說，歡喜奉行」—“Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly”, as in Discourse 44〔T01 0486a02〕. 「歡喜奉行」—“rejoiced and practiced accordingly” occurs sixteen times.
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 |
|---|---|---|
| 42 | 「何義經第一竟〔五百二十九字〕」—“The Discourse on What Meaning, the first, ends [five hundred and twenty-nine characters]” | 〔T01 0485b18〕 |
| 43 | 「不思經第二竟〔四百五十字〕」—“The Discourse on Not Thinking, the second, ends [four hundred and fifty characters]” | 〔T01 0485c21〕 |
| 44 | 「念經第三竟〔一百五十一字〕」—“The Discourse on Mindfulness, the third, ends [one hundred and fifty-one characters]” | 〔T01 0486a04〕 |
| 45 | 「慚愧經第四竟〔二百四字〕」—“The Discourse on Shame and Scruple, the fourth, ends [two hundred and four characters]” | 〔T01 0486a20〕 |
| 46 | 「慚愧經第五竟〔四百六十二字〕」—“The Discourse on Shame and Scruple, the fifth, ends [four hundred and sixty-two characters]” | 〔T01 0486b22〕 |
| 47 | 「戒經第六竟〔一百一十字〕」—“The Discourse on Precepts, the sixth, ends [one hundred and ten characters]” | 〔T01 0486c02〕 |
| 48 | 「戒經第七竟〔三百九字〕」—“The Discourse on Precepts, the seventh, ends [three hundred and nine characters]” | 〔T01 0486c20〕 |
| 49 | 「恭敬經第八竟〔三百字〕」—“The Discourse on Respect, the eighth, ends [three hundred characters]” | 〔T01 0487a14〕 |
| 50 | 「恭敬經第九竟〔二百一十七字〕」—“The Discourse on Respect, the ninth, ends [two hundred and seventeen characters]” | 〔T01 0487b02〕 |
| 51 | 「本際經第十竟〔七百五十四字〕」—“The Discourse on the First Beginning, the tenth, ends [seven hundred and fifty-four characters]” | 〔T01 0487c23〕 |
| 52 | 「食經第十一竟〔一千八百三十三字〕」—“The Discourse on Nutriment, the eleventh, ends [one thousand eight hundred and thirty-three characters]” | 〔T01 0489a24〕 |
| 53 | 「食經第十二竟〔九百三十字〕」—“The Discourse on Nutriment, the twelfth, ends [nine hundred and thirty characters]” | 〔T01 0489c27〕 |
| 54 | 「盡智經第十三竟〔八百六十八字〕」—“The Discourse on the Knowledge of Ending, the thirteenth, ends [eight hundred and sixty-eight characters]” | 〔T01 0490b28〕 |
| 55 | 「涅槃經第十四竟〔六百六十三字〕」—“The Discourse on Nirvāṇa, the fourteenth, ends [six hundred and sixty-three characters]” | 〔T01 0491a13〕 |
| 56 | 「彌醯經第十五竟〔千三百二十三字〕」—“The Discourse on Mixi, the fifteenth, ends [a thousand three hundred and twenty-three characters]” | 〔T01 0492a12〕 |
| 57 | 「即為比丘說經第十六竟〔六百八十三字〕」—“The Discourse Spoken for the Bhikṣus, the sixteenth, ends [six hundred and eighty-three characters]” | 〔T01 0492b29〕 |
The treatise collection has no item-by-item gloss.
II. Collation with the Alternate Translations
For the sixteen discourses of this fascicle, the number of a separate text pointed to by the Taishō notes is only one entry: the note on the discourse title of Discourse 51, 「參照 [Nos. 36, 37]」—“compare [Nos. 36, 37]”, copied in Section X②. Among the Taishō headnotes the cf. entries are three (Discourses 44, 45, and 47), all pointing to Pāli parallels, copied in Section X①. Discourses 54 and 55 have no Taishō headnote. 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。」—“Further, it speaks with other characteristics, standing in the middle; therefore it is called the Madhyama Āgama.”〔T30n1579 0772c25〕
The treatise only names it, and explains the name by ‘standing 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. The sixteen discourses of this fascicle have 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)
Terms already glossed in Fascicles 1 and 2 that recur in this fascicle are not listed again (such as the Jeta Grove, Anāthapiṇḍada’s Park, the noble disciple, the learned noble disciple, mind liberated and liberated by wisdom, birth is ended and the holy life has been established, shame, scruple, effort, mindfulness, wisdom, the sitting cloth, sitting in meditation, few wishes and contentment, Śāriputra, right reflection and wrong reflection, a thought of hatred and a thought of harming, the awakening factor of mindfulness, the Kuru and the Kuru town of Jianmosetan, the unsurpassed holy life). Only those occurring for the first time in this fascicle are listed below. 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 |
|---|---|---|---|
| Keeping the precepts (持戒) | 「世尊！持戒為何義？」—“World-Honored One, what is the meaning of keeping the precepts?” | 〔T01 0485a16〕 | 「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret”〔T01 0485a17〕 |
| Freedom from regret (不悔) | 「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret” | 〔T01 0485a17〕 | 「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness”〔T01 0485a19〕 |
| Gladness (歡悅) | 「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness” | 〔T01 0485a19〕 | 「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy”〔T01 0485a21〕 |
| Joy (喜) | 「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy” | 〔T01 0485a21〕 | 「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm”〔T01 0485a23〕 |
| Calm (止; the body gains calm, 止身) | 「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm” | 〔T01 0485a23〕 | 「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness”〔T01 0485a25〕; gaining it reads 「便得止身」—“the body gains calm”〔T01 0485a24〕 |
| Happiness (樂; feels happiness, 覺樂) | 「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness” | 〔T01 0485a25〕 | 「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration”〔T01 0485a27〕; gaining it reads 「便得覺樂」—“one feels happiness”〔T01 0485a26〕 |
| Concentration (定; concentration of mind, 定心) | 「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration” | 〔T01 0485a27〕 | 「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is”〔T01 0485a29〕; gaining it reads 「便得定心」—“the mind gains concentration”〔T01 0485a28〕 |
| Seeing as it really is and knowing as it really is (見如實、知如真) | 「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is” | 〔T01 0485a29〕 | 「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness”〔T01 0485b02〕 |
| Weariness (厭) | 「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness” | 〔T01 0485b02〕 | 「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion”〔T01 0485b04〕 |
| Dispassion (無欲) | 「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion” | 〔T01 0485b04〕 | 「阿難！無欲者，令解脫義」—“Ānanda, dispassion has the meaning of bringing liberation”〔T01 0485b06〕 |
| Liberation from all lust, anger, and delusion (解脫一切婬、怒、癡) | 「便得解脫一切婬、怒、癡」—“one gains liberation from all lust, anger, and delusion” | 〔T01 0485b07〕 | No self-gloss; two occurrences in this fascicle (Discourses 42 and 43) |
| Dharma benefiting dharma, dharma depending on dharma (法法相益，法法相因) | 「是為法法相益，法法相因」—“this is dharma benefiting dharma, dharma depending on dharma” | 〔T01 0485b15〕 | No self-gloss; two occurrences (Discourses 42 and 43) |
| Crossing from this shore and reaching the far shore (度此岸，得至彼岸) | 「謂度此岸，得至彼岸」—“that is, crossing from this shore and reaching the far shore” | 〔T01 0485b16〕 | 「如是此戒趣至第一，謂度此岸，得至彼岸」—“thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore”〔T01 0485b15〕 |
| It is simply the nature of dharmas (但法自然) | 「但法自然，持戒者便得不悔」—“it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret” | 〔T01 0485b23〕 | Set against it is 「持戒者不應思，令我不悔」—“one who keeps the precepts should not think, ‘let me be free from regret’”〔T01 0485b22〕; ten occurrences |
| Right mindfulness and right knowledge (正念正智) | 「便害正念正智」—“he harms right mindfulness and right knowledge” | 〔T01 0485c25〕 | No self-gloss; its opposite reads 「多忘無正智」—“very forgetful and without right knowledge”〔T01 0485c24〕 |
| Guarding the faculties, guarding the precepts (護諸根、護戒) | 「便害護諸根、護戒」—“he harms guarding the faculties, guarding the precepts” | 〔T01 0485c25〕 | No self-gloss; the first two of the thirteen items |
| Harming · supporting (害·習) | 「便害正念正智」—“he harms right mindfulness and right knowledge” | 〔T01 0485c25〕 | No self-gloss; 「便習正念正智」—“he supports right mindfulness and right knowledge”〔T01 0485c28〕, harming and supporting set against each other, see Section I |
| Nirvāṇa (涅槃) | 「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus” | 〔T01 0485a12〕 | First seen in the summary verse; its first occurrence in the body is 「若無解脫，便害涅槃」—“if there is no liberation, he harms nirvāṇa”〔T01 0485c27〕; 「習解脫，便得涅槃」—“supported by liberation, one gains nirvāṇa”〔T01 0491a11〕 |
| Loving respect (愛恭敬) | 「便害愛恭敬」—“he harms loving respect” | 〔T01 0486a09〕 | No self-gloss; after shame and scruple and before faith |
| Faith (其信) | 「便害其信」—“he harms his faith” | 〔T01 0486a09〕 | No self-gloss |
| Breaking the precepts (犯戒) | 「若比丘犯戒，便害不悔」—“if a bhikṣu breaks the precepts, he harms freedom from regret” | 〔T01 0486b25〕 | No self-gloss; set against 「若比丘持戒，便習不悔」—“if a bhikṣu keeps the precepts, he supports freedom from regret”〔T01 0486b27〕 |
| Respect, good regard, honoring those who live the holy life (恭敬、善觀、敬重諸梵行人) | 「比丘當行恭敬及善觀，敬重諸梵行人」—“a bhikṣu should practice respect and good regard, and honor those who live the holy life” | 〔T01 0486c24〕 | No self-gloss |
| The dharmas of deportment (威儀法) | 「具威儀法者，必無是處」—“that he should be complete in the dharmas of deportment, there is no such possibility” | 〔T01 0486c26〕 | No self-gloss |
| The dharmas of training (學法) | 「具學法者」—“that he should be complete in the dharmas of training” | 〔T01 0486c27〕 | No self-gloss |
| The body of precepts, the body of concentration, the body of wisdom, the body of liberation, the body of the knowledge and vision of liberation (戒身、定身、慧身、解脫身、解脫知見身) | 「具戒身者，必無是處」—“that he should be complete in the body of precepts, there is no such possibility” | 〔T01 0486c28〕 | No self-gloss; for the order of the five bodies, see Section I |
| There is no such possibility · there is such a possibility (必無是處·必有是處) | 「必無是處」—“there is no such possibility” | 〔T01 0486c27〕 | No self-gloss; eleven occurrences each |
| Craving for existence (有愛) | 「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known” | 〔T01 0487b06〕 | 「本無有愛，然今生有愛，便可得知，所因有愛」—“there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends”〔T01 0487b07〕 |
| The first beginning (本際) | 「何義、不思、念、慚二戒敬各二、及本際」—“What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning” | 〔T01 0485a11〕 | First seen in the summary verse; its first occurrence in the body is 「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known”〔T01 0487b06〕; 「不可知」—“cannot be known”〔T01 0487b07〕 |
| Supporting condition (習) | 「習相應品第五」—“the Chapter on Supporting Conditions, the Fifth” | 〔T01 0485a10〕 | First seen in the chapter title; its first occurrence in the chain is 「有愛者，則有習，非無習」—“craving for existence has a supporting condition, it is not without a supporting condition”〔T01 0487b08〕; 「何謂有愛習？答曰無明為習」—“What is the supporting condition of craving for existence? The answer: ignorance is its supporting condition”〔T01 0487b08〕 |
| The five hindrances (五葢) | 「答曰五葢為習」—“The answer: the five hindrances are its supporting condition” | 〔T01 0487b10〕 | No self-gloss; Discourses 52 and 53 write 五蓋, see Section IX |
| The three bad conducts (三惡行) | 「答曰三惡行為習」—“The answer: the three bad conducts are their supporting condition” | 〔T01 0487b11〕 | No self-gloss |
| Not guarding the faculties (不護諸根) | 「不護諸根為習」—“not guarding the faculties is their supporting condition” | 〔T01 0487b13〕 | No self-gloss |
| Lack of faith (不信) | 「答曰不信為習」—“The answer: lack of faith is its supporting condition” | 〔T01 0487b17〕 | No self-gloss; 「不信亦有習，非無習」—“Lack of faith too has a supporting condition, it is not without a supporting condition”〔T01 0487b18〕 |
| Hearing bad dharmas (聞惡法) | 「答曰聞惡法為習」—“The answer: hearing bad dharmas is its supporting condition” | 〔T01 0487b19〕 | No self-gloss |
| Keeping close to bad friends (親近惡知識) | 「答曰親近惡知識為習」—“The answer: keeping close to bad friends is its supporting condition” | 〔T01 0487b20〕 | No self-gloss |
| The bad person (惡人) | 「答曰惡人為習」—“The answer: the bad person is its supporting condition” | 〔T01 0487b22〕 | No self-gloss |
| Comes to be complete in turn (展轉具成) | 「如是此有愛展轉具成」—“thus this craving for existence comes to be complete in turn” | 〔T01 0487b29〕 | No self-gloss |
| Clear knowing and liberation (明、解脫) | 「明、解脫亦有習，非無習」—“clear knowing and liberation too have a supporting condition, they are not without a supporting condition” | 〔T01 0487b29〕 | No self-gloss |
| The seven factors of awakening (七覺支) | 「答曰七覺支為習」—“The answer: the seven factors of awakening are their supporting condition” | 〔T01 0487c01〕 | No self-gloss; this fascicle does not list their names |
| The four foundations of mindfulness (四念處) | 「答曰四念處為習」—“The answer: the four foundations of mindfulness are their supporting condition” | 〔T01 0487c03〕 | No self-gloss; this fascicle does not list their names |
| The three good conducts (三妙行) | 「答曰三妙行為習」—“The answer: the three good conducts are their supporting condition” | 〔T01 0487c04〕 | No self-gloss |
| Hearing the good Dharma (聞善法) | 「答曰聞善法為習」—“The answer: hearing the good Dharma is its supporting condition” | 〔T01 0487c11〕 | No self-gloss |
| Keeping close to good friends (親近善知識) | 「答曰親近善知識為習」—“The answer: keeping close to good friends is its supporting condition” | 〔T01 0487c12〕 | No self-gloss |
| The good person (善人) | 「答曰善人為習」—“The answer: the good person is its supporting condition” | 〔T01 0487c14〕 | No self-gloss |
| Nutriment (食) | 「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus” | 〔T01 0485a12〕 | First seen in the summary verse; its first occurrence in the body is 「有愛者，則有食，非無食」—“craving for existence has nutriment, it is not without nutriment”〔T01 0487c29〕; 「何謂有愛食？答曰無明為食」—“What is the nutriment of craving for existence? The answer: ignorance is its nutriment” (from〔T01 0487c29〕) |
| Knowing and seeing (有知有見) | 「有知有見者，便得漏盡」—“one who knows and sees gains the ending of outflows” | 〔T01 0490a02〕 | 「謂知見苦如真，便得漏盡」—“that is, knowing and seeing suffering as it really is, one gains the ending of outflows”〔T01 0490a04〕 |
| The arising of suffering, the cessation of suffering, the path to the cessation of suffering (苦習、苦滅、苦滅道) | 「知見苦習、知見苦滅、知見苦滅道如真」—“knowing and seeing the arising of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path to the cessation of suffering as they really are” | 〔T01 0490a04〕 | No self-gloss; of the three editions, the Yuan and Ming editions write 集 for 「習」—“arising” (row 064) |
| The knowledge of ending (盡智) | 「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus” | 〔T01 0485a12〕 | First seen in the summary verse; its first occurrence in the body is 「盡智有習，非無習」—“the knowledge of ending has a supporting condition, it is not without a supporting condition”〔T01 0490a05〕; 「答曰解脫為習」—“The answer: liberation is its supporting condition”〔T01 0490a06〕 |
| Acceptance through contemplating the Dharma (觀法忍) | 「答曰觀法忍為習」—“The answer: acceptance through contemplating the Dharma is its supporting condition” | 〔T01 0490a24〕 | No self-gloss; 「觀法忍亦有習，非無習」—“Acceptance through contemplating the Dharma too has a supporting condition, it is not without a supporting condition”〔T01 0490a25〕 |
| Reciting the Dharma (翫誦法) | 「答曰翫誦法為習」—“The answer: reciting the Dharma is its supporting condition” | 〔T01 0490a26〕 | No self-gloss |
| Receiving and holding the Dharma (受持法) | 「答曰受持法為習」—“The answer: receiving and holding the Dharma is its supporting condition” | 〔T01 0490a27〕 | No self-gloss |
| Contemplating the meaning of the Dharma (觀法義) | 「答曰觀法義為習」—“The answer: contemplating the meaning of the Dharma is its supporting condition” | 〔T01 0490a29〕 | No self-gloss |
| The ear element (耳界) | 「答曰耳界為習」—“The answer: the ear element is its supporting condition” | 〔T01 0490b01〕 | No self-gloss |
| Going to them (往詣) | 「往詣佛所」—“went to the Buddha” | 〔T01 0485a15〕 | No self-gloss; first seen in the narrative; as an item of the chain its first occurrence is 「答曰往詣為習」—“The answer: going to them is its supporting condition”〔T01 0490b04〕 |
| Attending upon them (奉事) | 「答曰奉事為習」—“The answer: attending upon them is its supporting condition” | 〔T01 0490b05〕 | 「若有奉事善知識者，未聞便聞，已聞便利」—“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit”〔T01 0490b05〕 |
| Suffering (苦; following the twelve links) | 「答曰苦為習」—“The answer: suffering is its supporting condition” | 〔T01 0490c20〕 | 「苦亦有習，非無習」—“Suffering too has a supporting condition, it is not without a supporting condition”〔T01 0490c21〕; 「緣老死苦。習苦，便有信」—“conditioned by old age and death, suffering. Supported by suffering, there is faith”〔T01 0491a07〕 |
| Old age and death, birth, existence, clinging, craving (老死、生、有、受、愛) | 「答曰老死為習」—“The answer: old age and death are its supporting condition” | 〔T01 0490c21〕 | 「老死亦有習，非無習」—“Old age and death too have a supporting condition, they are not without a supporting condition”〔T01 0490c22〕; 「緣覺愛、緣愛受，緣受有」—“conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence”〔T01 0491a06〕; 「緣有生，緣生老死，緣老死苦」—“conditioned by existence, birth; conditioned by birth, old age and death; conditioned by old age and death, suffering”〔T01 0491a07〕 |
| Feeling (覺) | 「答曰覺為習」—“The answer: feeling is its supporting condition” | 〔T01 0490c27〕 | 「緣更樂覺」—“conditioned by contact, feeling”〔T01 0491a06〕 |
| Contact (更樂) | 「答曰更樂為習」—“The answer: contact is its supporting condition” | 〔T01 0490c28〕 | 「六處更樂，緣更樂覺」—“the six sense bases, contact; conditioned by contact, feeling”〔T01 0491a06〕 |
| The six sense bases, name and form, consciousness, formations, ignorance (六處、名色、識、行、無明) | 「答曰六處為習」—“The answer: the six sense bases are its supporting condition” | 〔T01 0490c29〕 | 「緣識名色，緣名色六處」—“conditioned by consciousness, name and form; conditioned by name and form, the six sense bases”〔T01 0491a05〕 |
| Magadha, the village of Shedou, the cave in the mango grove (摩竭陀國、闍鬪村、莽㮈林窟) | 「佛遊摩竭陀國，在闍鬪村」—“the Buddha was staying in Magadha, at the village of Shedou” | 〔T01 0491a16〕 | No self-gloss |
| Attendant (奉侍者) | 「尊者彌醯為奉侍者」—“the venerable Mixi was the attendant” | 〔T01 0491a17〕 | 「我獨無人，無有侍者」—“I am alone with no one, I have no attendant”〔T01 0491b06〕 |
| The Jinbi River (金鞞河) | 「往至金鞞河邊」—“went to the bank of the Jinbi River” | 〔T01 0491a19〕 | No self-gloss |
| A son of good family (族姓子) | 「若族姓子欲學斷者」—“if a son of good family wished to train in cutting off” | 〔T01 0491a23〕 | No self-gloss |
| Train in cutting off (學斷) | 「若族姓子欲學斷者」—“if a son of good family wished to train in cutting off” | 〔T01 0491a23〕 | No self-gloss; seven occurrences |
| Nothing to accomplish, nothing to do, and nothing to look to (無為無作，亦無所觀) | 「世尊無為無作，亦無所觀」—“the World-Honored One has nothing to accomplish, nothing to do, and nothing to look to” | 〔T01 0491b13〕 | Set against 「我有為有作而有所觀」—“I have something to accomplish, something to do, and something to look to”〔T01 0491b14〕 |
| Three evil and unwholesome thoughts (三惡不善之念) | 「生三惡不善之念，欲念、恚念及與害念」—“there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming” | 〔T01 0491b20〕 | 「欲念、恚念及與害念」—“a thought of desire, a thought of hatred, and a thought of harming”, listed in the same sentence |
| When the mind’s liberation is not yet ripe, for one who wishes to ripen it (心解脫未熟，欲令熟者) | 「心解脫未熟，欲令熟者有五習法」—“when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas” | 〔T01 0491b25〕 | 「熟者有五習法」—“for one who wishes to ripen it there are five supporting dharmas”〔T01 0491b26〕 |
| The five supporting dharmas (五習法) | 「熟者有五習法」—“for one who wishes to ripen it there are five supporting dharmas” | 〔T01 0491b26〕 | The five dharmas one by one, see Section I |
| Himself together with good friends, as a good friend joined with good friends (自善知識與善知識俱，善知識共和合) | 「自善知識與善知識俱，善知識共和合」—“himself together with good friends, as a good friend joined with good friends” | 〔T01 0491b26〕 | No self-gloss; twelve occurrences; 「若比丘自善知識與善知識俱，善知識共和合」—“if a bhikṣu is himself together with good friends, as a good friend joined with good friends”〔T01 0491c18〕 |
| Cultivates the restraining precepts and guards the code of liberation (修習禁戒，守護從解脫) | 「修習禁戒，守護從解脫」—“he cultivates the restraining precepts and guards the code of liberation” | 〔T01 0491b29〕 | 「又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」—“and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts”〔T01 0491b29〕 |
| Noble and meaningful (聖有義) | 「謂所可說聖有義」—“that is, what may be spoken of as noble and meaningful” | 〔T01 0491c03〕 | 「使心無蓋」—“leaves the mind without hindrance”〔T01 0491c04〕; for the fourteen things spoken of, see from the same line |
| Reduction, not delighting in company (漸損、不樂聚會) | 「說漸損、說不樂聚會」—“speaking of reduction, speaking of not delighting in company” | 〔T01 0491c05〕 | No self-gloss |
| Dependent arising (緣起; one of the things spoken of) | 「說燕坐、說緣起」—“speaking of sitting in meditation, speaking of dependent arising” | 〔T01 0491c06〕 | No self-gloss |
| Ever rousing his own intention, single and firm (恒自起意，專一堅固) | 「恒自起意，專一堅固，為諸善本」—“ever rousing his own intention, single and firm, as the root of all good” | 〔T01 0491c10〕 | No self-gloss |
| The dharma of rise and decline (興衰法) | 「觀興衰法」—“contemplates the dharma of rise and decline” | 〔T01 0491c12〕 | 「聖慧明達，分別曉了」—“the noble wisdom that is clear and penetrating, that discerns and understands”〔T01 0491c13〕; seen again at〔T01 0492b21〕 |
| The contemplation of the impure · loving-kindness · the perception of impermanence (惡露·慈·無常想) | 「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」—“he cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts” | 〔T01 0491c16〕 | 「修無常想，令斷我慢」—“he cultivates the perception of impermanence, to cut off conceit”〔T01 0491c17〕 |
| Breathing out and breathing in (息出息入) | 「修息出息入，令斷亂念」—“he cultivates breathing out and breathing in, to cut off distracted thoughts” | 〔T01 0491c16〕 | Seen again at〔T01 0492a06〕 |
| The perception of not self (無我想) | 「必得無我想」—“he will surely gain the perception of not self” | 〔T01 0492a08〕 | 「若比丘得無常想者，必得無我想」—“if a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self”〔T01 0492a07〕 |
| Stilling, cessation, ending, the unconditioned, nirvāṇa (息、滅、盡、無為、涅槃) | 「得息、滅、盡、無為、涅槃」—“gains stilling, cessation, ending, the unconditioned, nirvāṇa” | 〔T01 0492a09〕 | No self-gloss; 「斷一切我慢，得息、滅、盡、無為、涅槃」—“cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa”〔T01 0492b27〕 |
VII. Similes and Rhetoric
Three groups of similes
- The outer bark of a tree—Discourse 46: the venerable Śāriputra likens shame and scruple to a tree (on the two sides of harming and supporting):
| Side | Simile (verbatim) | Anchor | What is formed (verbatim) | Anchor |
|---|---|---|---|---|
| Harming | 「若害外皮，則內皮不成」—“if the outer bark is harmed, the inner bark does not form” | 〔T01 0486b01〕 | 「則莖、幹、心、節、枝、葉、華、實皆不得成」—“then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form” | 〔T01 0486b02〕 |
| Supporting | 「猶如有樹，不害外皮」—“It is like a tree: if the outer bark is not harmed” | 〔T01 0486b13〕 | 「則莖、幹、心、節、枝、葉、華、實皆得成就」—“then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form” | 〔T01 0486b14〕 |
- The root of a tree—Discourse 48: the venerable Śāriputra likens the precepts to a tree:
| Side | Simile (verbatim) | Anchor | What is formed (verbatim) | Anchor |
|---|---|---|---|---|
| Harming | 「猶如有樹，若害根者」—“It is like a tree: if the root is harmed” | 〔T01 0486c08〕 | 「則莖、幹、心、節、枝、葉、華、實皆不得成」—“then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form” | 〔T01 0486c08〕 |
| Supporting | 「若不害根者」—“if the root is not harmed” | 〔T01 0486c14〕 | 「則莖、幹、心、節、枝、葉、華、實皆得成就」—“then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form” | 〔T01 0486c14〕 |
The tree of Discourse 46 has the inner bark after the outer bark, and its eight parts (the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit) come after the inner bark; in the tree of Discourse 48, when the root is harmed the eight parts do not form, and there is no text on the outer bark and the inner bark.
- The nutriment of the great ocean—rainwater filling in turn up to the great ocean is a simile for craving for existence and for clear knowing and liberation, each having its nutriment:
| Discourse | Position | Opening sentence (verbatim) | Anchor | Closing sentence (verbatim) | Anchor |
|---|---|---|---|---|---|
| 52 | After the chain of craving for existence | 「何謂大海食？答曰大河為食」—“What is the nutriment of the great ocean? The answer: the great rivers are its nutriment” | 〔T01 0488a22〕 | 「如是彼大海展轉成滿」—“Thus that great ocean comes to be full in turn” | 〔T01 0488b04〕 |
| 52 | After the chain of clear knowing and liberation | 「何謂大海食？答曰大河為食」—“What is the nutriment of the great ocean? The answer: the great rivers are its nutriment” | 〔T01 0488c19〕 | 「如是彼大海展轉成滿」—“Thus that great ocean comes to be full in turn” | 〔T01 0489a01〕 |
| 53 | After the chain of craving for existence | 「何謂大海食？答曰雨為食」—“What is the nutriment of the great ocean? The answer: rain is its nutriment” | 〔T01 0489b16〕 | 「如是彼大海展轉成滿」—“Thus that great ocean comes to be full in turn” | 〔T01 0489b20〕 |
| 53 | After the chain of clear knowing and liberation | 「大海亦有食，非無食」—“The great ocean too has nutriment, it is not without nutriment” | 〔T01 0489c13〕 | 「如是彼大海展轉成滿」—“Thus that great ocean comes to be full in turn” | 〔T01 0489c17〕 |
The great ocean of Discourse 52 is traced back as the great ocean ← the great rivers ← the small rivers ← the great streams ← the small streams ← the mountain crags, gullies, ravines, and level marshes ← rain (「答曰雨為食」—“The answer: rain is their nutriment”〔T01 0488a29〕), and the second occurrence in Discourse 52, from〔T01 0488c18〕, has the same form; the great ocean of Discourse 53 takes rain directly as its nutriment and does not list the rivers and streams between. The four forward statements are all the same: 「有時大雨，大雨已，則山巖溪㵎、平澤水滿」—“At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water”〔T01 0488a29〕, next 「小川滿已，則大川滿」—“when the small streams are full, the great streams are full”〔T01 0488b02〕, up to the great ocean being full. The sentences applying the simile to the dharma: after the first occurrence in Discourse 52 it reads 「如是有愛亦有食，非無食」—“In the same way, craving for existence too has nutriment, it is not without nutriment”〔T01 0488b05〕, restating the chain of craving for existence; after the second occurrence it reads 「明、解脫亦有食，非無食」—“clear knowing and liberation too have nutriment, they are not without nutriment”〔T01 0489a02〕, restating the chain of clear knowing and liberation; after the two occurrences in Discourse 53, both begin the forward statement with 「如是」—“In the same way” (〔T01 0489b20〕〔T01 0489c18〕).
Rhetoric
- The question of what meaning: the ten questions of Discourse 42 all read 『X為何義？』 “What is the meaning of X?”, the ten answers all read 『X者，令Y義』 “X has the meaning of bringing Y”, and after each answer it restates 『若有X者，便得Y』 “if one has X, one gains Y”. The chain of questions and answers has eleven items, from keeping the precepts to liberation.
- Should not think: the ten sentences of Discourse 43 each first say 『不應思，令我Y』 “should not think, ‘let me be Y’”, and then say 『但法自然，…便得Y』 “it is simply the nature of dharmas that … gains Y”; by this they say that the dharmas follow from one another without waiting for thought.
- Harming and supporting set against each other: in Discourses 44 to 48 and Discourse 54, the same chain is first said with 「便害」—“he harms” to be not established, and then said with 「便習」—“he supports” to have its support; in Discourses 46 and 48 each side adds the simile of the tree and the sentence applying it, 「諸賢！當知比丘亦復如是」—“Friends! Know that a bhikṣu is likewise so” (four occurrences).
- There is no such possibility · there is such a possibility: Discourses 49 and 50 have one side each in 『不具…已，具…者，必無是處』 “not complete in …, that he should be complete in …, there is no such possibility” and 『具…已，具…者，必有是處』 “complete in …, that he should be complete in …, there is such a possibility”, eleven occurrences each.
- Tracing back and stating forward: Discourses 51 to 55 trace back item by item in the form 『X亦有習（食），非無習（食）。何謂X習（食）？答曰Y為習（食）』 “X too has a supporting condition (nutriment), it is not without a supporting condition (nutriment). What is the supporting condition (nutriment) of X? The answer: Y is its supporting condition (nutriment)”, and then state forward with 『具…已，便具…』 “once … is complete, … is complete” or 『緣…』 “conditioned by …”; 「答曰」—“The answer” occurs one hundred and forty-five times in the five discourses.
- Restatement: the scene by the Jinbi River in Discourse 56—「冷暖和適」—“cool and warm in harmonious balance” occurs four times: in the narrative〔T01 0491a21〕, in Mixi’s thought (from〔T01 0491a22〕), in his words to the Buddha〔T01 0491b01〕, and in the thought restated within his words〔T01 0491b03〕. The World-Honored One’s telling and Mixi’s speaking each go 「再三」—“up to a third time”.
- Refrain: in Discourses 56 and 57, at the end of each supporting dharma it repeats 『心解脫未熟，欲令熟者，是謂第N習法』 “when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the Nth supporting dharma”; after the four dharmas, it restates them one by one with 『若比丘自善知識與善知識俱，善知識共和合，當知必…』 “if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely …”.
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 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 or the Ming edition 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 | 0485a11 | 慚二 (shame twice) | 【宋】【元】【明】二慚 (twice shame) |
| 002 | 0485a13 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 003 | 0485a15 | 燕 (meditation, in “sitting in meditation”) | 【宋】【元】【明】宴 (another form) |
| 004 | 0485b18 | 何義經第一竟 (The Discourse on What Meaning, the first, ends) | 【宋】【元】【明】無 (lack) |
| 005 | 0485b18 | 〔五百二十九字〕 ([five hundred and twenty-nine characters]) | 【宋】【元】【明】無 (lack) |
| 006 | 0485b19 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 007 | 0485b19 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 008 | 0485c21 | 不思經第二竟 (The Discourse on Not Thinking, the second, ends) | 【明】無 (lacks) |
| 009 | 0485c21 | 〔四百五十字〕 ([four hundred and fifty characters]) | 【宋】【元】【明】無 (lack) |
| 010 | 0485c22 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 011 | 0485c22 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 012 | 0486a04 | 念經第三竟 (The Discourse on Mindfulness, the third, ends) | 【明】無 (lacks) |
| 013 | 0486a04 | 〔一百五十一字〕 ([one hundred and fifty-one characters]) | 【宋】【元】【明】無 (lack) |
| 014 | 0486a05 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 015 | 0486a05 | 經 (discourse) | 【明】經上 (discourse, first part) |
| 016 | 0486a05 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 017 | 0486a20 | 慚愧經第四竟 (The Discourse on Shame and Scruple, the fourth, ends) | 【明】無 (lacks) |
| 018 | 0486a20 | 〔二百四字〕 ([two hundred and four characters]) | 【宋】【元】【明】無 (lack) |
| 019 | 0486a21 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 020 | 0486a21 | 經 (discourse) | 【明】經下 (discourse, second part) |
| 021 | 0486a21 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 022 | 0486b08 | 若 (if) | the current reading is 若 (【CB】【麗-CB】); 【大】無 (lacks) |
| 023 | 0486b22 | 慚愧經第五竟 (The Discourse on Shame and Scruple, the fifth, ends) | 【明】無 (lacks) |
| 024 | 0486b22 | 〔四百六十二字〕 ([four hundred and sixty-two characters]) | 【明】無 (lacks) |
| 025 | 0486b23 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 026 | 0486b23 | 經 (discourse) | 【明】經上 (discourse, first part) |
| 027 | 0486b23 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 028 | 0486c02 | 戒經第六竟 (The Discourse on Precepts, the sixth, ends) | 【明】無 (lacks) |
| 029 | 0486c02 | 〔一百一十字〕 ([one hundred and ten characters]) | 【宋】【元】【明】無 (lack) |
| 030 | 0486c03 | 八 (eight) | the current reading is 八 (【CB】); 【大】九 (nine) |
| 031 | 0486c03 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 032 | 0486c03 | 經 (discourse) | 【明】經下 (discourse, second part) |
| 033 | 0486c03 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 034 | 0486c17 | 便 (then) | the current reading is 便 (【CB】【麗-CB】); 【大】使 (makes) |
| 035 | 0486c20 | 戒經第七竟 (The Discourse on Precepts, the seventh, ends) | 【明】無 (lacks) |
| 036 | 0486c20 | 〔三百九字〕 ([three hundred and nine characters]) | 【宋】【元】【明】無 (lack) |
| 037 | 0486c21 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 038 | 0486c21 | 經 (discourse) | 【明】經上 (discourse, first part) |
| 039 | 0486c21 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 040 | 0487a14 | 恭敬經第八竟 (The Discourse on Respect, the eighth, ends) | 【明】無 (lacks) |
| 041 | 0487a14 | 〔三百字〕 ([three hundred characters]) | 【宋】【元】【明】無 (lack) |
| 042 | 0487a15 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 043 | 0487a15 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 044 | 0487b02 | 恭敬經第九竟 (The Discourse on Respect, the ninth, ends) | 【明】無 (lacks) |
| 045 | 0487b02 | 〔二百一十七字〕 ([two hundred and seventeen characters]) | 【宋】【元】【明】無 (lack) |
| 046 | 0487b03 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 047 | 0487b03 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 048 | 0487c23 | 本際經第十竟 (The Discourse on the First Beginning, the tenth, ends) | 【宋】【元】【明】無 (lack) |
| 049 | 0487c23 | 〔七百五十四字〕 ([seven hundred and fifty-four characters]) | 【宋】【元】【明】無 (lack) |
| 050 | 0487c24 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 051 | 0487c24 | 經 (discourse) | 【明】經上 (discourse, first part) |
| 052 | 0487c24 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 053 | 0488a14 | 具 (complete) | 【宋】【元】【明】食具 (nutriment complete) |
| 054 | 0488c17 | 支 (factors, in “the seven factors of awakening”) | 【宋】【元】【明】無 (lack) |
| 055 | 0489a24 | 食經第十一竟 (The Discourse on Nutriment, the eleventh, ends) | 【明】無 (lacks) |
| 056 | 0489a24 | 〔一千八百三十三字〕 ([one thousand eight hundred and thirty-three characters]) | 【宋】【元】【明】無 (lack) |
| 057 | 0489a25 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 058 | 0489a25 | 經 (discourse) | 【明】經下 (discourse, second part) |
| 059 | 0489a25 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 060 | 0489c27 | 食經第十二竟 (The Discourse on Nutriment, the twelfth, ends) | 【明】無 (lacks) |
| 061 | 0489c27 | 〔九百三十字〕 ([nine hundred and thirty characters]) | 【宋】【元】【明】無 (lack) |
| 062 | 0489c28 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 063 | 0489c28 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 064 | 0490a04 | 習 (arising) | 【元】【明】集 (arising, another character) |
| 065 | 0490b28 | 盡智經第十三竟 (The Discourse on the Knowledge of Ending, the thirteenth, ends) | 【明】無 (lacks) |
| 066 | 0490b28 | 〔八百六十八字〕 ([eight hundred and sixty-eight characters]) | 【宋】【元】【明】無 (lack) |
| 067 | 0490b29 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 068 | 0490b29 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 069 | 0490c29 | 無習。何謂 (it is not without a supporting condition. What is) | the current reading has these four characters (【CB】【麗-CB】); 【大】無 (lacks) |
| 070 | 0491a13 | 涅槃經第十四竟 (The Discourse on Nirvāṇa, the fourteenth, ends) | 【明】無 (lacks) |
| 071 | 0491a13 | 〔六百六十三字〕 ([six hundred and sixty-three characters]) | 【宋】【元】【明】無 (lack) |
| 072 | 0491a14 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 073 | 0491a14 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 074 | 0491a25 | 舉 (put away) | 【宋】【元】【明】攝 (gathered up) |
| 075 | 0491a26 | 檀 (-dana, in “sitting cloth”) | 【宋】【元】【明】壇 (another character for the same sound) |
| 076 | 0491b09 | 靜 (quiet) | 【宋】【元】靖 (still) |
| 077 | 0491b12 | 靜 (quiet) | 【宋】【元】靖 (still) |
| 078 | 0491b19 | 檀 (-dana, in “sitting cloth”) | 【宋】【元】【明】壇 (another character for the same sound) |
| 079 | 0491b19 | 加 (crossed, in “sat with legs crossed”) | 【宋】【元】【明】跏 (crossed, another form) |
| 080 | 0491b22 | 燕 (meditation, in “sitting in meditation”) | 【宋】【元】【明】宴 (another form) |
| 081 | 0491c06 | 燕 (meditation, in “sitting in meditation”) | 【宋】【元】【明】宴 (another form) |
| 082 | 0491c25 | 燕 (meditation, in “sitting in meditation”) | 【宋】【元】【明】宴 (another form) |
| 083 | 0492a12 | 彌醯經第十五竟 (The Discourse on Mixi, the fifteenth, ends) | 【明】無 (lacks) |
| 084 | 0492a12 | 〔千三百二十三字〕 ([a thousand three hundred and twenty-three characters]) | 【宋】【元】【明】無 (lack) |
| 085 | 0492a13 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 086 | 0492a14 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 087 | 0492a26 | 燕 (meditation, in “sitting in meditation”) | 【宋】【元】【明】宴 (another form) |
| 088 | 0492b29 | 即為比丘說經第十六竟 (The Discourse Spoken for the Bhikṣus, the sixteenth, ends) | 【明】無 (lacks) |
| 089 | 0492b29 | 〔六百八十三字〕 ([six hundred and eighty-three characters]) | 【宋】【元】【明】無 (lack) |
| 090 | 0492c01 | 〔九千七百五十六字〕 ([nine thousand seven hundred and fifty-six characters]) | 【宋】【元】【明】無 (lack) |
- Distribution: one row for the summary verse at the head of the fascicle (001); four rows for Discourse 42 (002–005); four rows for Discourse 43 (006–009); four rows for Discourse 44 (010–013); five rows for Discourse 45 (014–018); six rows for Discourse 46 (019–024); five rows for Discourse 47 (025–029); seven rows for Discourse 48 (030–036); five rows for Discourse 49 (037–041); four rows for Discourse 50 (042–045); four rows for Discourse 51 (046–049); seven rows for Discourse 52 (050–056); five rows for Discourse 53 (057–061); five rows for Discourse 54 (062–066); five rows for Discourse 55 (067–071); thirteen rows for Discourse 56 (072–084); five rows for Discourse 57 (085–089); one row for the closing title of the fascicle (090).
- For the three characters 「中阿含」—“of the Madhyama Āgama” in the discourse titles, sixteen rows in which the Ming edition lacks them (002, 006, 010, 014, 019, 025, 031, 037, 042, 046, 050, 057, 062, 067, 072, 085), the same for all sixteen discourse titles.
- For the [first-day recitation] of the discourse titles, fifteen rows in which the Ming edition lacks it (007, 011, 016, 021, 027, 033, 039, 043, 047, 052, 059, 063, 068, 073, 086); the discourse title of Discourse 42 lacks this interlinear note in the base text itself, and has no collation note.
- For the 「經」—“discourse” of the discourse titles, four rows in which the Ming edition writes 經上 (015, 026, 038, 051: Discourses 45, 47, 49, and 52), and three rows in which it writes 經下 (020, 032, 058: Discourses 46, 48, and 53).
- For 『某經第某竟』 “The Discourse on such-and-such, the such-and-such, ends” at the end of each discourse, two rows in which the three editions lack it (004, 048: Discourses 42 and 51), and fourteen rows in which the Ming edition lacks it (008, 012, 017, 023, 028, 035, 040, 044, 055, 060, 065, 070, 083, 088).
- For the character counts marked at the end of each discourse and at the end of the fascicle, sixteen rows in which the three editions lack them (005, 009, 013, 018, 029, 036, 041, 045, 049, 056, 061, 066, 071, 084, 089, 090); for the [four hundred and sixty-two characters] of Discourse 46, the Taishō note says only that the Ming edition lacks it (024).
- For 「燕」—“meditation”, five rows in which the three editions write 宴 (003, 080, 081, 082, 087); 「燕坐」—“sitting in meditation” occurs six times in this fascicle, and one occurrence,〔T01 0492b15〕, has no collation note.
- In 「尼師檀」—“sitting cloth” of Discourse 56, its 「檀」—“-dana”: two rows in which the three editions write 壇 (075, 078); in 「結加趺坐」—“sat with legs crossed”, its 「加」—“crossed”: one row in which the three editions write 跏 (079); for 「靜」—“quiet”, two rows in which the Song and Yuan editions write 靖 (076, 077), and the original Taishō note marks 076 with ＊; 「靜處」—“quiet place” occurs eight times in this fascicle.
- Row 053: in Discourse 52, 「是為具惡人已」—“This is: once the bad person is complete”〔T01 0488a14〕, its 「具」—“complete”: the three editions write 食具; recorded as noted.
- Row 054: in Discourse 52, 「具七覺支」—“the seven factors of awakening are complete”〔T01 0488c17〕, its 「支」—“factors”: the three editions lack it; recorded as noted.
- Row 064: in Discourse 54, 「知見苦習」—“knowing and seeing the arising of suffering”〔T01 0490a04〕, its 「習」—“arising”: the Yuan and Ming editions write 集; recorded as noted; the other occurrences of 「習」—“supporting condition” in this fascicle have no such collation note.
Four additional collation notes (notes added by the current edition; the current reading differs from the original Taishō printing)
- 〔T01 0486b08〕 「若比丘有慚有愧」—“If a bhikṣu has shame and has scruple”, its 「若」—“if”: the current reading has it (【CB】【麗-CB】), and the original Taishō printing lacks it (row 022).
- 〔T01 0486c03〕 the sequence number of the discourse title, 「（四八）」—“(48)”, its 「八」—“eight”: the current reading is 八 (【CB】), and the original Taishō printing reads 九 (row 030).
- 〔T01 0486c17〕 「便習涅槃」—“he supports nirvāṇa”, its 「便」—“then”: the current reading is 便 (【CB】【麗-CB】), and the original Taishō printing reads 使 (row 034).
- 〔T01 0490c29〕 「六處亦有習，非無習。何謂」—“The six sense bases too have a supporting condition, they are not without a supporting condition. What is”, its four characters 「無習。何謂」—“not without a supporting condition. What is”: the current reading has them (【CB】【麗-CB】), and the original Taishō printing lacks them (row 069).
One note on the position of a Taishō note—〔T01 0492c01〕 the closing title of the fascicle; the Taishō note says that on the line before the closing title of the fascicle there are the fourteen characters 「中阿含習相應品第五竟初一日誦」—“Chapter on Supporting Conditions of the Madhyama Āgama, the Fifth, ends, first-day recitation” 【宋】【元】, and likewise the seven characters 「習相應品第五竟」—“Chapter on Supporting Conditions, the Fifth, ends” 【明】. That is, the three editions have a closing title of the chapter before the closing title of the fascicle, and the base text has none; recorded as it stands, not supplied.
Characters
- Two characters of Extension A, twenty-seven occurrences in all: 「㵎」—“ravine” fourteen times, all in the simile of the great ocean in Discourses 52 and 53, 「山巖溪㵎」—“the mountain crags, gullies, ravines” (ten times in Discourse 52, from〔T01 0488a27〕; four times in Discourse 53, from〔T01 0489b17〕); 「㮈」—“mango” thirteen times, all in Discourse 56, in 「莽㮈林窟」—“the cave in the mango grove” and 「㮈林」—“the mango grove” (from〔T01 0491a17〕). Neither character has a Taishō collation note.
- 「五葢」—“the five hindrances (written 葢)” occurs eight times, and 「五蓋」—“the five hindrances (written 蓋)” twelve times: in Discourse 51, 五葢 five times and 五蓋 none; in Discourse 52, 五葢 twice (〔T01 0488a20〕, twice in one line) and 五蓋 eight times; in Discourse 53, 五葢 once and 五蓋 four times; at〔T01 0489b26〕 the two forms appear in one line: 「便具五蓋。具五葢已」—“the five hindrances (written 蓋) are complete; once the five hindrances (written 葢) are complete”. In Discourses 56 and 57, 「使心無蓋」—“leaves the mind without hindrance” occurs four times, written 蓋. Following the characters.
- 「見、如實」—“seeing, as it really is” occurs once〔T01 0486b28〕 (the sentence on keeping the precepts in Discourse 47), and elsewhere it is always written 「見如實」—“seeing as it really is”; following the punctuation of the base text.
- 「樂亦有習，非無習？」—“Happiness too has a supporting condition, it is not without a supporting condition?”〔T01 0490a13〕 (Discourse 54) ends with a question mark, while the other sentences of the same form all end with a full stop; following the punctuation of the base text.
- 「劍摩瑟曇」—“Jianmosetan (written 劍摩)”〔T01 0490a01〕 (Discourse 54), while Discourse 10 in Fascicle 2 writes 「劒磨瑟曇」—“Jianmosetan (written 劒磨)”; following the characters, the difference of form is not judged.
- 「燕坐」—“sitting in meditation (written 燕)” occurs six times, and 「宴坐」—“sitting in meditation (written 宴)” does not appear in this fascicle; the three editions write 宴 (see above).
- 「尼師檀」—“sitting cloth” occurs twice, written 檀; 「結加趺坐」—“sat with legs crossed” once, written 加; the three editions write 壇 and 跏 (see above).
- 「恒自起意」—“ever rousing his own intention” occurs four times, written 恒.
- 「翫誦法」—“reciting the Dharma” occurs seven times, written 翫.
Interlinear notes—the base text’s own marks 〔…〕 come to thirty-four places in all: two in the chapter title, [sixteen discourses] and [first-day recitation]; fifteen [first-day recitation] in the discourse titles of Discourses 43 to 57 (the discourse title of Discourse 42 has none); sixteen character counts at the end of the sixteen discourses; and one character count at the end of the fascicle. The [first-day recitation] of the discourse titles stands on the same line as the discourse title in Discourses 44, 47, 48, and 55; runs over into the next line in Discourses 43, 45, 46, 49 to 54, and 56; and stands on the next line in Discourse 57〔T01 0492a14〕. 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 sixteenth discourse includes the fifteen characters of the one line of the closing title of the fascicle); the two figures are reckoned in different ways, and they are recorded as they stand, not collated.
| Discourse | Marked | Present count |
|---|---|---|
| 42 | 五百二十九字 (five hundred and twenty-nine characters) | 555 |
| 43 | 四百五十字 (four hundred and fifty characters) | 479 |
| 44 | 一百五十一字 (one hundred and fifty-one characters) | 179 |
| 45 | 二百四字 (two hundred and four characters) | 232 |
| 46 | 四百六十二字 (four hundred and sixty-two characters) | 492 |
| 47 | 一百一十字 (one hundred and ten characters) | 137 |
| 48 | 三百九字 (three hundred and nine characters) | 285 |
| 49 | 三百字 (three hundred characters) | 327 |
| 50 | 二百一十七字 (two hundred and seventeen characters) | 246 |
| 51 | 七百五十四字 (seven hundred and fifty-four characters) | 784 |
| 52 | 一千八百三十三字 (one thousand eight hundred and thirty-three characters) | 1,865 |
| 53 | 九百三十字 (nine hundred and thirty characters) | 959 |
| 54 | 八百六十八字 (eight hundred and sixty-eight characters) | 920 |
| 55 | 六百六十三字 (six hundred and sixty-three characters) | 694 |
| 56 | 千三百二十三字 (a thousand three hundred and twenty-three characters) | 1,358 |
| 57 | 六百八十三字 (six hundred and eighty-three characters) | 736 |
At the end of the fascicle it marks 「〔九千七百五十六字〕」—“[nine thousand seven hundred and fifty-six characters]”〔T01 0492c01〕; the sum of the counts marked for the sixteen discourses is nine thousand seven hundred and eighty-six, which differs by thirty from the count marked at the end of the fascicle; the present count of the Chinese characters of the whole fascicle is ten thousand three hundred and ten (the sum of the present counts of the sixteen discourses, ten thousand two hundred and forty-eight, plus the sixty-two characters of the three lines at the head of the fascicle and the two lines of the summary verse). The three figures are recorded side by side, as they stand, not collated.
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.
Sixteen entries on the discourse titles:
| Discourse | Taishō headnote (verbatim) | Anchor |
|---|---|---|
| 42 | ～A. X. 1. Kimatthiya. | 0485a13 |
| 43 | ～A. X. 2. Cetanā. | 0485b19 |
| 44 | cf. A. VIII. 81. Sati. | 0485c22 |
| 45 | cf. A. VIII. 81. Sati. | 0486a05 |
| 46 | ～A. VIII.81. Sati, A. X. 3. Sīla. | 0486a21 |
| 47 | cf. A. X. 3. Sīla. | 0486b23 |
| 48 | ～A. X. 4. Upanisā. | 0486c03 |
| 49 | ～A. V. 21-22 Gārava. | 0486c21 |
| 50 | ～A. V. 21-22 Gārava. | 0487a15 |
| 51 | ～A. X. 61-62, Āhāra 參照 [Nos. 36, 37] [CBETA collation: the current note reads ～A. X. 61-62, Āhāra，參照 [Nos. 36, 37]] | 0487b03 |
| 52 | ～A. X. 61-62. Āhāra. | 0487c24 |
| 53 | ～A. X. 61-62 Āhāra. | 0489a25 |
| 54 | No Taishō headnote | 0489c28 |
| 55 | No Taishō headnote | 0490b29 |
| 56 | A. IX. 3. Meghiya. [CBETA collation: the current note reads ～ A. IX. 3. Meghiya.] | 0491a14 |
| 57 | ～A. IX. I. Sambodhi. | 0492a13 |
Ten entries within the discourses (one in Discourse 42 · two in Discourse 51 · two in Discourse 52 · two in Discourse 53 · three in Discourse 56):
| Discourse | Taishō headnote (verbatim) | Anchor |
|---|---|---|
| 42 | 見如實知如真～Yathābhūtañāṇadassana. [CBETA collation: the current note reads 見如實知如真【大】，～Yathābhūtañāṇadassana.] | 0485a29 |
| 51 | 有愛者…生有愛～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati. [CBETA collation: the current note reads 有愛者…生有愛【大】，～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.] | 0487b06 |
| 51 | 便可得知所因有愛～Athaca pana paññyati 'idappaccayā bhavataṇhā' ti. [CBETA collation: the current note reads 便可得知所因有愛【大】，～Athaca pana paññyati 'idappaccayā bhavataṇhā' ti.] | 0487b07 |
| 52 | 前經註參照 [CBETA collation: the current note reads 有愛者其本際不可知本無有愛然今生有愛【大】，～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.] | 0487c27 |
| 52 | 食～Āhāra. [CBETA collation: the current note reads 食【大】，～Āhāra.] | 0487c29 |
| 53 | 前前經註參照 [CBETA collation: the current note reads 有愛者其本際不可知本無有愛然今生有愛【大】，～Purimā koṭina paññāyati bhavataṇhāya 'ito pubbe bhavatanhā nāhosi, atha pacchā sambhavī' ti, evañ c'etaṃ vuccati.] | 0489a28 |
| 53 | 前前經註參照 [CBETA collation: the current note reads 便可得知所因有愛【大】，～Athaca pana paññyati 'idappaccayā bhavataṇhā' ti.] | 0489a29 |
| 56 | Jantu. [CBETA collation: the current note reads 闍鬪【大】，～Jantu.] | 0491a16 |
| 56 | Meghiya. [CBETA collation: the current note reads 彌醯【大】，～Meghiya.] | 0491a17 |
| 56 | Kimikālā. [CBETA collation: the current note reads 金鞞【大】，～Kimikālā.] | 0491a19 |
Of the Pāli parallels in the Taishō headnotes for this fascicle, the original notes bearing 「～」—“(the parallel mark)” come to fourteen entries (ten on discourse titles · four within the discourses: 〔T01 0485a29〕〔T01 0487b06〕〔T01 0487b07〕〔T01 0487c29〕); the original notes reading cf. come to three (the discourse titles of Discourses 44, 45, and 47); Discourses 54 and 55 have no headnote. For the discourse title of Discourse 56 and the three entries within it, the original notes lack 「～」—“(the parallel mark)”, and the current notes have it; for the one entry within Discourse 52 and the two entries within Discourse 53, the original notes only say to compare an earlier note, and the current notes give its text. The note texts are copied, 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 |
|---|---|---|
| 42–50 | The Taishō notes have no number of a separate text | 0485a13–0487a15 |
| 51 | Nos. 36, 37 | 0487b03 |
| 52, 53 | The Taishō notes have no number of a separate text | 0487c24, 0489a25 |
| 54, 55 | No Taishō headnote | 0489c28, 0490b29 |
| 56, 57 | The Taishō notes have no number of a separate text | 0491a14, 0492a13 |
③ Mātṛkā—The treatise collection has no item-by-item gloss.