中阿含經 卷第三Madhyama Āgama · Fascicle 3
「此十種不善業道，黑有黑報，自然趣下，必至惡處」〔T01 0440b01〕；「此十善業道，白有白報，自然昇上，必至善處」〔T01 0440b21〕。這一卷七經只說一句話：業之報自然而然，而業在人之手。
一、隨人
「隨人所作業則受其報」〔T01 0433a14〕。一兩鹽投少水則不可飲，投恒水則可飲；鹽不變，水有多少。業不變，人有修與不修。同一不善業，不修身戒心慧者受地獄之報，修者受現法之報，「彼於現法設受善惡業報而輕微也」〔T01 0434a09〕。
二、可棄
「不更造新業，棄捨故業」〔T01 0434b23〕，於現世得究竟而無煩熱，不善漏不至後世。心無量善修，則本因惡知識所作之不善業「不能將去，不能穢汙，不復相隨」〔T01 0438a14〕。經不言業滅；心大，則業不能將去、不復相隨。
三、可觀
「若汝將作身業，即觀彼身業」〔T01 0436c09〕；現作、已作亦觀，口業、意業亦觀。淨則受之，不淨則捨之。「現觀而觀，現淨而淨」〔T01 0437b07〕，世尊教羅云以此自期。業不是所受而已，是所觀。
四、有因
「當知諸業有三，因習本有」〔T01 0438c15〕——貪、恚、癡。非宿命造，非尊祐造，非無因無緣；若是三者，則「作以不作，都無欲、無方便」〔T01 0435b12〕。業有因，因在心；於殺生乃至邪見淨除其心，便得四安隱住處，於後世有無皆得安隱。
“These ten unwholesome courses of action: black has a black result, naturally tends downward, and surely reaches a bad place”; “these ten wholesome courses of action: white has a white result, naturally rises upward, and surely reaches a good place”. The seven discourses of this fascicle say only one sentence: the result of action comes of itself, and action is in the person’s hands.
I. According to the Person
“According to the action a person does, so he experiences its result”. A tael of salt thrown into a little water cannot be drunk; thrown into the river Gaṅgā it can; the salt does not change, and the water is little or much. The action does not change, and the person cultivates or does not cultivate. For the same unwholesome action, one who does not cultivate the body, the precepts, the mind, and wisdom experiences the result of hell, and one who cultivates them experiences the result in this very life, “for him, even if he experiences the result of good and bad action in this very life, it is slight”.
II. It Can Be Cast Off
“He does not make new action and casts off old action”, reaches the end in this present life without vexation, and unwholesome outflows do not reach a later life. When the mind is measureless and well cultivated, the unwholesome action formerly done because of bad friends “cannot carry him off, cannot defile him, and no longer follows him”. The discourse does not say that the action ceases; when the mind is great, action cannot carry it off and no longer follows it.
III. It Can Be Observed
“If you are about to do a bodily action, observe that bodily action”; what one is doing and has done are observed too, and verbal action and mental action are observed too. What is pure one takes up, what is impure one casts off. “Observing in the present, purifying in the present”—with this the World-Honored One teaches Rāhula to set his own course. Action is not merely what is experienced; it is what is observed.
IV. It Has a Cause
“Know that actions are of three kinds, arising from what is habitually accumulated”—greed, hatred, delusion. Not made by past deeds, not made by a lord’s creation, not without cause and without condition; if it were any of these three, then “with regard to what should be done and not done, there is neither desire nor effort”. Action has a cause, and the cause is in the mind; when, with regard to killing up to wrong view, one purifies one’s mind, one gains the four secure abidings, secure whether there is a later life or not.
東晉罽賓三藏瞿曇僧伽提婆譯《中阿含經》〈業相應品·卷第三〉· 大正藏 T01n0026〔起 T01 0433a06〕。段／行首〔T01 …〕＝大正藏頁・欄・行錨；「（N）」＝底本經序（本卷7經）。
〔T01 0433a06〕中阿含經卷第三 東晉罽賓三藏瞿曇僧伽提婆譯 〔T01 0433a09〕業相應品第二〔有十經〕〔初一日誦〕 鹽喻、惒破、度羅云、思、伽藍 伽彌尼、師子尼乾、波羅牢 〔T01 0433a12〕（一一）中阿含業相應品鹽喻經第一 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「隨人所作業則受其報。如是，不行梵行不得盡苦，若作是說，隨人所作業則受其報。如是，修行梵行便得盡苦。所以者何？若使有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。猶如有人以一兩鹽投少水中，欲令水鹹不可得飲。於意云何？此一兩鹽，能令少水鹹叵飲耶？」答曰：「如是。世尊！所以者何？鹽多水少，是故能令鹹不可飲。」「如是，有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧、壽命甚短，是謂有人作不善業，必受苦果地獄之報。」「復次，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。猶如有人以一兩鹽投恒水中，欲令水鹹不可得飲。於意云何？此一兩鹽，能令恒水鹹叵飲耶？」答曰：「不也。世尊！所以者何？恒水甚多，一兩鹽少，是故不能令鹹叵飲。」「如是，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧、壽命極長，是謂有人作不善業，必受苦果現法之報。「復次，有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。猶如有人奪取他羊。云何有人奪取他羊？謂奪羊者，或王、王臣，極有威勢，彼羊主者，貧賤無力，彼以無力故便種種承望，叉手求索而作是說：『尊者！可見還羊，若見與直。』是謂有人奪取他羊。如是，有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。「復次，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。猶如有人雖竊他羊，主還奪取。云何有人雖竊他羊，主還奪取？謂竊羊者貧賤無勢，彼羊主者或王、王臣，極有威力，以有力故收縛竊者，還奪取羊。是謂有人雖竊他羊，主還奪取。如是，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。「復次，有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。猶如有人負他五錢，為主所縛，乃至一錢亦為主所縛。云何有人負他五錢，為主所縛，乃至一錢亦為主所縛？謂負債人貧無力勢，彼貧無力故，負他五錢，為主所縛，乃至一錢亦為主所縛。是謂有人負他五錢，為主所縛，乃至一錢亦為主所縛。如是有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。「復次，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。猶如有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛。云何有人雖負百錢，不為主所縛，乃至千萬亦不 〔T01 0434a01〕為主所縛？謂負債人產業無量，極有勢力，彼以是故，雖負百錢，不為主所縛，乃至千萬亦不為主所縛。是謂有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛。如是，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報，彼於現法設受善惡業報而輕微也。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。鹽喻經第一竟〔千三百五十一字〕 〔T01 0434a12〕（一二）中阿含業相應品惒破經第二〔惒乎過反〕〔初一日誦〕 我聞如是：一時，佛遊釋羇瘦迦維羅衛，在尼拘類園。爾時，尊者大目乾連與比丘眾俱，於中食後有所為故，集坐講堂。是時，尼乾有一弟子，釋種，名曰惒破，中後彷徉至尊者大目乾連所，共相問訊，却坐一面。於是，尊者大目乾連問如此事：「於惒破意云何？若有比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？」惒破答曰：「大目乾連！若有比丘身、口、意護，我見是處，因此生不善漏令至後世。大目乾連！若有前世行不善行，因此生不善漏令至後世。」後時，世尊靜處宴坐，以淨天耳出過於人，聞尊者大目乾連與尼乾弟子釋惒破共論如是。世尊聞已，則於晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。世尊坐已，問曰：「目乾連！向與尼乾弟子釋惒破共論何事？復以何事集坐講堂？」尊者大目乾連白曰：「世尊！我今日與比丘眾俱，於中食後有所為故，集坐講堂，此尼乾弟子釋惒破中後彷徉來至我所，共相問訊，却坐一面，我問如是：『於惒破意云何？若有比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？』尼乾弟子釋惒破即答我言：『若有比丘身、口、意護，我見是處，因此生不善漏令至後世。大目乾連！若有前世行不善行，因此生不善漏令至後世。』世尊！向與尼乾弟子釋惒破共論如是，以此事故，集坐講堂。」於是，世尊語尼乾弟子釋惒破曰：「若我所說是者，汝當言是，若不是者，當言不是，汝有所疑，便可問我：『沙門瞿曇！此有何事，此有何義？』隨我所說，汝若能受者，我可與汝共論此事。」惒破答曰：「沙門瞿曇！若所說是，我當言是，若不是者，當言不是，我若有疑，當問瞿曇：『瞿曇！此有何事，此有何義？』隨沙門瞿曇所說，我則受持，沙門瞿曇但當與我共論此事。」世尊問曰：「於惒破意云何？若有比丘生不善身行、漏、煩熱、憂慼，彼於後時不善身行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知也。身生不善、口行不善、意行不善無明行、漏、煩熱、憂慼，彼於後時不善無明行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知。云何，惒破！如是比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？」惒破答曰：「瞿曇！若有比丘如是身、口、意護，我不見是處，因此生不善漏令至後世。」世尊歎曰：「善哉！惒破！云何，惒破！若有比丘無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即於現世一切所覺便盡止息，當知至竟冷。猶如，惒破！因樹有影，若使有人持利斧來斫彼樹根，段段斬截，破為十分，或為百分，火燒成灰，或大風吹，或著水中。於惒破意云何？影因樹有，彼影從是已絕其因，滅不生耶？」惒破答曰：「如是。瞿曇！」「惒破！當知比丘亦復如是，無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即於現世一切所覺便盡止息，當知至竟冷。惒破！比丘如是正心解脫，便得六善住處，云何為六？惒破！比丘眼見色，不喜不憂，捨求無為，正念正智，惒破！比丘如是正心解脫，是謂得第一善住處。如是，耳、鼻、舌、身、意知法，不喜不憂，捨求無為，正念正智，惒破！比丘如是正心解脫，是謂得第六善住處，惒破！比丘如是正心解脫，得此六善住處。」惒破白曰：「如是，瞿曇！多聞聖弟子如是正心解脫，得六善住處。云何為六？瞿曇！多聞聖弟子眼見色，不喜不憂，捨求無為，正念正智，瞿曇！多聞聖弟子如是正心解脫，是謂得第一善住處。如是，耳、鼻、舌、身、 〔T01 0435a01〕意知法，不喜不憂，捨求無為，正念正智。如是，瞿曇！多聞聖弟子如是正心解脫，是謂得第六善住處。如是，瞿曇！多聞聖弟子如是正心解脫，得此六善住處。」於是，惒破白世尊曰：「瞿曇！我已知，善逝，我已解。瞿曇猶明目人，覆者仰之，覆者發之，迷者示道，暗中施明，若有眼者便見於色；沙門瞿曇亦復如是，為我無量方便說法現義，隨其諸道。世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。「世尊！猶如有人養不良馬，望得其利，徒自疲勞而不獲利。世尊！我亦如是，彼愚癡尼乾不善曉了，不能解知，不識良田而不自審，長夜奉敬供養禮事，望得其利，唐苦無益。世尊！我今再自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。「世尊！我本無知，於愚癡尼乾有信有敬，從今日斷。所以者何？欺誑我故。世尊！我今三自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」佛說如是。釋惒破及諸比丘聞佛所說，歡喜奉行。惒破經第二竟〔一千五百二字〕 〔T01 0435a24〕（一三）中阿含業相應品度經第三〔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：「有三度處，異姓、異名、異宗、異說，謂有慧者善受、極持而為他說，然不獲利。云何為三？或有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造；復有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造；復有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣。「於中若有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆因宿命造耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆因宿命造故。如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。所以者何？以其一切皆因宿命造故。諸賢！若一切皆因宿命造，見如真者，於內因內，作以不作，都無欲、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』「於中若有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆因尊祐造耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆因尊祐造故。如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。所以者何？以其一切皆因尊祐造故。諸賢！若一切皆因尊祐造，見如真者，於內因內，作以不作，都無欲、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』「於中若有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆無因無緣耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆無因無緣故。如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。所以者何？以其一切皆無因無緣故。諸賢！若一切皆無因無緣，見如真者，於內因內，作以不作，都無欲、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』「我所自知、自覺法，為汝說者，若沙門、梵志，若天、魔、梵及餘世間皆無能伏，皆無能穢，皆無能制。云何我所自知、自覺法為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制？謂有六處法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制。復有六界法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制。「云何六處法，我所自知、自覺為汝說？謂眼處，耳、鼻、舌、身、意處，是謂六處法，我所自知、自覺為汝說也。云何六界法，我所自知、自覺為汝說？謂地界，水、火、風、空、識界，是謂六界法，我所自知、自覺為汝說也。「以六界合故，便生母胎，因六界便有六處，因六處便有更樂，因更樂便有覺。比丘！若有覺者便知苦如真，知苦習、知苦滅、知苦滅道如真。云何知苦如真？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦如真。云何知苦習如真？謂此愛受當來有，樂 〔T01 0436a01〕欲共俱，求彼彼有，是謂知苦習如真。云何知苦滅如真？謂此愛受當來有，樂欲共俱，求彼彼有斷無餘、捨、吐、盡、無欲、滅、止、沒，是謂知苦滅如真。云何知苦滅道如真？謂八支聖道，正見乃至正定，是為八，是謂知苦滅道如真。比丘！當知苦如真，當斷苦習，當苦滅作證，當修苦滅道。若比丘知苦如真，斷苦習，苦滅作證，修苦滅道者，是謂比丘一切漏盡，諸結已解，能以正智而得苦際。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。度經第三竟〔千一百八十四字〕 〔T01 0436a12〕（一四）中阿含業相應品羅云經第四〔初一日誦〕 我聞如是：一時，佛遊王舍城，在竹林迦蘭哆園。爾時，尊者羅云亦遊王舍城溫泉林中。於是，世尊過夜平旦，著衣持鉢入王舍城而行乞食，乞食已竟，至溫泉林羅云住處。尊者羅云遙見佛來，即便往迎，取佛衣鉢，為敷坐具，汲水洗足，佛洗足已，坐羅云座。於是，世尊即取水器，瀉留少水已，問曰：「羅云！汝今見我取此水器，瀉留少水耶？」羅云答曰：「見也。世尊！」佛告羅云：「我說彼道少，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。」世尊復取此少水器，盡瀉棄已，問曰：「羅云！汝復見我取少水器，盡瀉棄耶？」羅云答曰：「見也。世尊！」佛告羅云：「我說彼道盡棄，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。」世尊復取此空水器，覆著地已，問曰：「羅云！汝復見我取空水器，覆著地耶？」羅云答曰：「見也。世尊！」佛告羅云：「我說彼道覆，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。是故羅云！當作是學，不得戱笑妄言。」世尊復取此覆水器，發令仰已，問曰：「羅云！汝復見我取覆水器，發令仰耶？」羅云答曰：「見也。世尊！」佛告羅云：「我說彼道仰，亦復如是，謂知已妄言，不羞不悔，不慚不愧，羅云！彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。「羅云！猶如王有大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙，一切皆用，唯護於鼻，象師見已，便作是念：『此王大象猶故惜命。所以者何？此王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙，一切皆用，唯護於鼻。』羅云！若王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用，象師見已，便作是念：『此王大象不復惜命。所以者何？此王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用。』羅云！若王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用，羅云！我說此王大象入陣鬪時，無惡不作。如是，羅云！謂知已妄言，不羞不悔，無慚無愧，羅云！我說彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。」於是，世尊即說頌曰： 「人犯一法，謂妄言是， 不畏後世，無惡不作。 寧噉鐵丸，其熱如火， 不以犯戒，受世信施。 若畏於苦，不愛念者， 於隱顯處，莫作惡業。 若不善業，已作今作， 終不得脫，亦無避處。」 佛說頌已，復問羅云：「於意云何？人用鏡為？」尊者羅云答曰：「世尊！欲觀其面，見淨不淨。」「如是。羅云！若汝將作身業，即觀彼身業：『我將作身業，彼身業為淨、為不淨，為自為、為他？』羅云！若觀時則知，我將作身業，彼身業不淨，或自為，或為他，不善與苦果受於苦報。羅云！汝當捨彼將作身業。羅云！若觀時則知，我將作身業，彼身業淨，或自為，或為他，善與樂果受於樂報。羅云！汝當受彼將作身業。「羅云！若汝現作身業，即觀此身業：『若我現作身業，此身業為淨、為不淨，為自為、為他？』羅云！若觀時則知，我現作身業，此身業不淨，或自為，或為他，不善與苦果受於苦報。羅云！汝當捨此現作身業。羅云！若觀時則知，我現作身業，此身業淨，或自為，或為他，善與樂果受於樂報。羅云！汝當受此現作身業。「羅云！若汝已作身業，即觀彼身業：『若我已作身業，彼身業已過去、滅盡、變易，為淨、為不淨，為自為、為他？』羅云！若觀時則知，我已作身業，彼身業已過去、滅盡、變易，彼身業不淨，或自為，或為他，不善與苦果受於苦報。羅云！汝當詣善知識、梵行人所，彼已作身業，至心發露， 〔T01 0437a01〕應悔過說，慎莫覆藏，更善持護。羅云！若觀時則知，我已作身業，彼身業已過去滅盡變易，彼身業淨，或自為，或為他，善與樂果受於樂報。羅云！汝當晝夜歡喜，住正念正智，口業亦復如是。「羅云！因過去行故，已生意業，即觀彼意業：『若因過去行故，已生意業，彼意業為淨、為不淨，為自為、為他？』羅云！若觀時則知，因過去行故，已生意業，彼意業已過去、滅盡、變易，彼意業不淨，或自為，或為他，不善與苦果受於苦報。羅云！汝當捨彼過去意業，羅云！若觀時則知，因過去行故，已生意業已過去、滅盡、變易，彼意業淨，或自為，或為他，善與樂果受於樂報。羅云！汝當受彼過去意業。「羅云！因未來行故，當生意業，即觀彼意業：『若因未來行故，當生意業，彼意業為淨、為不淨，為自為、為他？』羅云！若觀時則知，因未來行故，當生意業，彼意業不淨，或自為，或為他，不善與苦果受於苦報。羅云！汝當捨彼未來意業。羅云！若觀時則知，因未來行故，當生意業，彼意業淨，或自為，或為他，善與樂果受於樂報。羅云！汝當受彼未來意業。「羅云！因現在行故，現生意業，即觀此意業：『若因現在行故，現生意業，此意業為淨、為不淨，為自為、為他？』羅云！若觀時則知，因現在行故，現生意業，此意業不淨，或自為，或為他，不善與苦果受於苦報。羅云！汝當捨此現在意業。羅云！若觀時則知，因現在行故，現生意業，此意業不淨，或自為，或為他，善與樂果受於樂報。羅云！汝當受此現在意業。「羅云！若有過去沙門、梵志，身、口、意業，已觀而觀，已淨而淨，彼一切即此身、口、意業，已觀而觀，已淨而淨。羅云！若有未來沙門、梵志，身、口、意業，當觀而觀，當淨而淨，彼一切即此身、口、意業，當觀而觀，當淨而淨，羅云！若有現在沙門、梵志，身、口、意業，現觀而觀，現淨而淨，彼一切即此身、口、意業，現觀而觀，現淨而淨。羅云！汝當如是學，我亦即此身、口、意業，現觀而觀，現淨而淨。」於是，世尊復說頌曰： 「身業、口業、意業，羅云！ 善不善法，汝應常觀。 知已妄言，羅云莫說， 禿從他活，何可妄言？ 覆沙門法，空無真實， 謂說妄言，不護其口。 故不妄言，正覺之子， 是沙門法，羅云當學。 方方豐樂，安隱無怖， 羅云至彼，莫為害他。」 佛說如是。尊者羅云及諸比丘，聞佛所說，歡喜奉行。羅云經第四竟〔一千八百三十二字〕 〔T01 0437b24〕（一五）中阿含業相應品思經第五〔初一日誦〕 我聞如是：一時，佛遊舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「若有故作業，我說彼必受其報，或現世受，或後世受；若不故作業，我說此不必受報。於中，身故作三業，不善與苦果受於苦報；口有四業，意有三業，不善與苦果受於苦報。「云何身故作三業，不善與苦果受於苦報？一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲。二曰不與取，著他財物以偷意取。三曰邪婬，彼或有父所護，或母所護，或父母所護，或姉妹所護，或兄弟所護，或婦父母所護，或親親所護，或同姓所護，或為他婦女，有鞭罰恐怖，及有名假賃至華鬘，親犯如此女。是謂身故作三業，不善與苦果受於苦報。「云何口故作四業，不善與苦果受於苦報？一曰妄言，彼或在眾，或在眷屬，或在王家，若呼彼問，汝知便說，彼不知言知，知言不知，不見言見，見言不見，為己為他，或為財物，知已妄言。二曰兩舌，欲離別他，聞此語彼，欲破壞此，聞彼語此，欲破壞彼，合者欲離，離者復離，而作群黨，樂於群黨，稱說群黨。三曰麤言，彼若有言，辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，說如是言。四曰綺語，彼非時說，不真實說，無義說，非法說，不止息說，又復稱歎不止息事，違背於時而不善教，亦不善訶。是謂口故作四業，不善與苦果受於苦報。「云何意故作三業，不善與苦果受於苦報？一曰貪伺，見他財物諸生活具，常伺求望，欲令我得。二曰嫉恚，意懷憎嫉而作是念：『彼眾生者，應殺、應縛、應收、應免、應逐擯出。』其欲令彼受無量苦。三曰邪見，所見顛倒，如是見、如是說：無施、無齋、無有呪說，無善惡業，無善惡業報，無此世彼世，無父無母，世 〔T01 0438a01〕無真人往至善處、善去、善向，此世彼世，自知、自覺、自作證成就遊。是謂意故作三業，不善與苦果受於苦報。「多聞聖弟子捨身不善業，修身善業，捨口、意不善業，修口、意善業。彼多聞聖弟子如是具足精進戒德，成就身淨業，成就口、意淨業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。彼作是念：『我本此心少不善修，我今此心無量善修。』多聞聖弟子其心如是無量善修，若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢汙，不復相隨。若有幼少童男、童女，生便能行慈心解脫者，而於後時，彼身、口、意寧可復作不善業耶？」比丘答曰：「不也。世尊！所以者何？自不作惡業，惡業何由生？」「是以男女在家、出家，常當勤修慈心解脫，若彼男女在家、出家修慈心解脫者，不持此身往至彼世，但隨心去此。比丘應作是念：『我本放逸，作不善業，是一切今可受報，終不後世。』若有如是行慈心解脫無量善修者，必得阿那含，或復上得。如是，悲、喜、心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，彼作是念：『我本此心少不善修，我今此心無量善修。』多聞聖弟子其心如是無量善修，若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢汙，不復相隨。若有幼少童男、童女，生便能行捨心解脫者，而於後時，彼身、口、意寧可復作不善業耶？」比丘答曰：「不也。世尊！所以者何？自不作惡業，惡業何由生？」「是以男女在家、出家，常當勤修捨心解脫。若彼男女在家、出家修捨心解脫者，不持此身往至彼世，但隨心去此。比丘應作是念：『我本放逸，作不善業，是一切今可受報，終不後世。』若有如是行捨心解脫無量善修者，必得阿那含，或復上得。」佛說如是。彼諸比丘聞佛所說，歡喜奉行。思經第五竟〔千一百七十四字〕 〔T01 0438b13〕（一六）中阿含業相應品伽藍經第六〔初一日誦〕 我聞如是：一時，佛遊伽藍園，與大比丘眾俱，至羇舍子，住羇舍子村北尸攝惒林中。爾時，羇舍子伽藍人聞沙門瞿曇釋種子捨釋宗族，出家學道，遊伽藍園，與大比丘眾俱，來至此羇舍子，住羇舍子村北尸攝惒林中。彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵，沙門、梵志，從人至天，自知自覺，自作證成就遊。彼若說法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行，若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。我等應共往見沙門瞿曇，禮事供養。羇舍子伽藍人聞已，各與等類眷屬相隨從羇舍子出，北行至尸攝惒林，欲見世尊禮事供養。往詣佛已，彼伽藍人或稽首佛足，却坐一面；或問訊佛，却坐一面；或叉手向佛，却坐一面；或遙見佛已，默然而坐。彼時，伽藍人各坐已定，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。時，伽藍人，佛為說法，勸發渴仰，成就歡喜已，各從坐起，偏袒著衣，叉手向佛，白世尊曰：「瞿曇！有一沙門梵志來詣伽藍！但自稱歎己所知見，而呰毀他所知所見。瞿曇！復有一沙門梵志來詣伽藍，亦自稱歎己所知見，而呰毀他所知所見。瞿曇！我等聞已，便生疑惑：『此沙門梵志何者為實，何者為虛？』」世尊告曰：「伽藍！汝等莫生疑惑。所以者何？因有疑惑，便生猶豫。伽藍！汝等自無淨智，為有後世，為無後世？伽藍！汝等亦無淨智，所作有罪，所作無罪？伽藍！當知諸業有三，因習本有。云何為三？伽藍！謂貪是諸業，因習本有。伽藍！恚及癡是諸業，因習本有。伽藍！貪者為貪所覆，心無厭足，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒。伽藍！恚者為恚所覆，心無厭足，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒。伽藍！癡者為癡所覆，心無厭足，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒。「伽藍！多聞聖弟子離殺斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼於殺生淨除其心。伽藍！多聞聖弟子離不與取，斷不與取，與之乃取，樂於與取，常好布施，歡喜無悋，不望其報，彼於不與取淨除其心。伽藍！多聞聖弟子離非梵行，斷 〔T01 0439a01〕非梵行，勤修梵行，精勤妙行，清淨無穢，離欲斷婬，彼於非梵行淨除其心。伽藍！多聞聖弟子離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼於妄言淨除其心。「伽藍！多聞聖弟子離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼於兩舌淨除其心。伽藍！多聞聖弟子離麤言，斷麤言，若有所言，辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼於麤言淨除其心。伽藍！多聞聖弟子離綺語，斷綺語，時說、真說、法說、義說、止息說，樂止息說，事順時得宜，善教善訶，彼於綺語淨除其心。伽藍！多聞聖弟子離貪伺，斷貪伺，心不懷諍，見他財物諸生活具，不起貪伺，欲令我得，彼於貪伺淨除其心。「伽藍！多聞聖弟子離恚斷恚，有慚有愧，有慈悲心，饒益一切乃至蜫虫，彼於嫉恚淨除其心。伽藍！多聞聖弟子離邪見、斷邪見，行於正見而不顛倒，如是見、如是說：『有施有齋，亦有呪說；有善惡業報；有此世彼世，有父有母；世有真人往至善處，善去善向，此世彼世自知、自覺、自作證成就遊，彼於邪見淨除其心。』「如是，伽藍！多聞聖弟子成就身淨業，成就口、意淨業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就遊。如是，二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。如是，悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。「如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，便得四安隱住處。云何為四？有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃生天上。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第一安隱住處。復次，伽藍！無此世彼世，無善惡業報，如是我於現法中，非以此故為他所毀，但為正智所稱譽，精進人、正見人說其有。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第二安隱住處。復次，伽藍！若有所作，必不作惡，我不念惡。所以者何？自不作惡，苦何由生？如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第三安隱住處。復次，伽藍！若有所作，必不作惡，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第四安隱住處。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得四安隱住處。」伽藍白世尊曰：「如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，得四安隱住處。云何為四？有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃至天上。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第一安隱住處。復次，瞿曇！若無此世彼世，無善惡業報，我於現法中，非以此故為他所毀，但為正智所稱譽，精進人、正見人說其有。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第二安隱住處。復次，瞿曇！若有所作，必不作惡，我不念惡。所以者何？自不作惡，苦何由生？如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第三安隱住處。復次，瞿曇！若有所作，必不作惡，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第四安隱住處。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得四安隱住處。瞿曇！我已知，善逝，我已解。世尊！我等盡自歸佛、法及比丘眾，唯願世尊受我等為優婆塞，從今日始，終身自歸，乃至命盡。」佛說如是。一切伽藍人及諸比丘，聞佛所說，歡喜奉行。伽藍經第六竟〔一千九百八十七字〕 〔T01 0439c23〕（一七）中阿含業相應品伽彌尼經第七〔伽音巨羅反〕〔初一日誦〕 我聞如是：一時，佛遊那難陀園，在墻村㮈林。爾時，阿私羅天有子名伽彌尼，色像巍巍，光耀煒曄，夜將向旦，往詣佛所，稽首佛足，却住一面。阿私羅天子伽彌尼白曰：「世尊！梵志自高，事若干天，若眾生命終者，彼能令自 〔T01 0440a01〕在往來善處，生於天上，世尊為法主，唯願世尊使眾生命終得至善處，生於天中。」世尊告曰：「伽彌尼！我今問汝，隨所解答。伽彌尼！於意云何？若村邑中或有男女，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，彼命終時，若眾人來，各叉手向稱歎求索，作如是語：『汝等男女，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，汝等因此緣此，身壞命終，必至善處，乃生天上。』如是，伽彌尼！彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，寧為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，生天上耶？」伽彌尼答曰：「不也。世尊！」世尊歎曰：「善哉！伽彌尼！所以者何？彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，乃生天上者，是處不然。伽彌尼！猶去村不遠有深水淵，於彼有人以大重石擲著水中，若眾人來，各叉手向稱歎求索，作如是語：『願石浮出。』伽彌尼！於意云何？此大重石寧為眾人各叉手向稱歎求索，因此緣此，而當出耶？」伽彌尼答曰：「不也。世尊！」「如是。伽彌尼！彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，生天上者，是處不然。所以者何？謂此十種不善業道，黑有黑報，自然趣下，必至惡處。「伽彌尼！於意云何？若村邑中或有男女，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，彼命終時，若眾人來，各叉手向稱歎求索，作如是語：『汝男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，汝等因此緣此，身壞命終，當至惡處，生地獄中。』伽彌尼！於意云何？彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，寧為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至惡處，生地獄中耶？」伽彌尼答曰：「不也。世尊！」世尊歎曰：「善哉！伽彌尼！所以者何？伽彌尼！彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得生惡處，生地獄中者，是處不然。所以者何？伽彌尼！謂此十善業道，白有白報，自然昇上，必至善處。伽彌尼！猶去村不遠有深水淵，於彼有人以酥油瓶投水而破，滓瓦沈下，酥油浮上。如是，伽彌尼！彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取，邪婬、妄言乃至離邪見，斷邪見，得正見。彼命終時，謂身麤色四大之種從父母生，衣食長養，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法；彼命終後，或烏鳥啄，或虎狼食，或燒或埋，盡為粉塵，彼心、意、識常為信所熏，為精進、多聞、布施、智慧所熏，彼因此緣此，自然昇上，生於善處。伽彌尼！彼殺生者，離殺、斷殺，園觀之道、昇進之道、善處之道。伽彌尼！不與取、邪婬、妄言，乃至邪見者，離邪見，得正見，園觀之道、昇進之道、善處之道。伽彌尼！復有園觀之道、昇進之道、善處之道。伽彌尼！云何復有園觀之道、昇進之道、善處之道？謂八支聖道，正見乃至正定，是為八。伽彌尼！是謂復有園觀之道、昇進之道、善處之道。」佛說如是。伽彌尼及諸比丘，聞佛所說，歡喜奉行。伽彌尼經第七竟〔千二百一十三字〕 中阿含經卷第三〔一萬二百四十七字〕
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》卷第三，屬業相應品。品題自標有十經，本卷收其前七，自第十一鹽喻經至第十七伽彌尼經，餘三經在卷第四。鹽喻經、度經、思經為世尊告諸比丘；惒破經記尊者大目乾連與尼乾弟子釋惒破之論，及世尊與惒破之問答；羅云經為世尊教尊者羅云；伽藍經為世尊答羇舍子伽藍人；伽彌尼經為世尊答阿私羅天子伽彌尼。品首有攝頌一首二行，羅云經有偈二首。一卷之經，皆說業——即所作之業——與其報：鹽喻經說人隨所作業而受其報，同作不善業，不修身、戒、心、慧者受地獄之報，修者受現法之報；惒破經說身、口、意護之比丘，不因此生不善漏而至後世，並說六善住處；度經破宿命造、尊祐造、無因無緣三種見，說六處法、六界法與四諦；羅云經說知已妄言者無惡不作，教以觀身、口、意業之淨與不淨；思經說故作業必受其報，列身三、口四、意三，並說慈、悲、喜、捨；伽藍經說諸業因貪、恚、癡而有，說十事淨除其心與四安隱住處；伽彌尼經說十種不善業道黑有黑報，十善業道白有白報，非眾人稱歎求索所能轉，並說園觀之道即八支聖道。
〔0·題署〕（0433a06）經名是「中阿含經」〔T01 0433a06〕，這是「卷第三」〔T01 0433a06〕。譯署作「東晉罽賓三藏瞿曇僧伽提婆譯」〔T01 0433a08〕——東晉時，由罽賓來的三藏法師瞿曇僧伽提婆翻譯。品題作「業相應品第二〔有十經〕〔初一日誦〕」〔T01 0433a09〕：本品自標第二，有十經，屬初一日誦；本品十經，本卷收其前七，餘三經在卷第四。品題之後有攝頌一首二行。七經之後，以「中阿含經卷第三〔一萬二百四十七字〕」〔T01 0440c15〕作結——卷末自標本卷一萬二百四十七字。
〔攝頌·經11–20〕（0433a10）品題之後，有攝頌一首二行，列出本品十經之名：「鹽喻、惒破、度羅云、思、伽藍」〔T01 0433a10〕，「伽彌尼、師子尼乾、波羅牢」〔T01 0433a11〕。前一行依次為鹽喻經、惒破經；「度羅云」當度經與羅云經二經，底本連書，照錄不拆；其次為思經、伽藍經。後一行首為伽彌尼經，本卷七經至此而止；「師子尼乾、波羅牢」所列，為本品其餘三經之名，在卷第四。
〔11·世尊告諸比丘〕（0433a14）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：『人隨著所作的業，就受那業的報。像這樣，不行梵行，就不能窮盡苦；如果這樣說：人隨著所作的業，就受那業的報，像這樣，修行梵行，便能窮盡苦。為什麼呢？假使有人作不善業，必定受苦果、地獄之報。怎樣是有人作不善業，必定受苦果、地獄之報？就是說，有一個人不修身、不修戒、不修心、不修慧，壽命很短，這叫作有人作不善業，必定受苦果、地獄之報。好比有人把一兩鹽投入少許水中，想使水鹹得不可飲。你們認為怎樣？這一兩鹽，能使少許的水鹹得不可飲嗎？』比丘們回答：『是這樣，世尊！為什麼呢？鹽多水少，所以能使水鹹得不可飲。』世尊接著說：『像這樣，有人作不善業，必定受苦果、地獄之報。怎樣是有人作不善業，必定受苦果、地獄之報？就是說，有一個人不修身、不修戒、不修心、不修慧，壽命很短，這叫作有人作不善業，必定受苦果、地獄之報。』
世尊接著說：『再者，有人作不善業，必定受苦果、現法之報。怎樣是有人作不善業，必定受苦果、現法之報？就是說，有一個人修身、修戒、修心、修慧，壽命很長，這叫作有人作不善業，必定受苦果、現法之報。好比有人把一兩鹽投入恒河的水中，想使水鹹得不可飲。你們認為怎樣？這一兩鹽，能使恒河的水鹹得不可飲嗎？』比丘們回答：『不能，世尊！為什麼呢？恒河的水非常多，一兩鹽少，所以不能使水鹹得不可飲。』世尊接著說：『像這樣，有人作不善業，必定受苦果、現法之報。怎樣是有人作不善業，必定受苦果、現法之報？就是說，有一個人修身、修戒、修心、修慧，壽命很長，這叫作有人作不善業，必定受苦果、現法之報。
『再者，有人作不善業，必定受苦果、地獄之報。怎樣是有人作不善業，必定受苦果、地獄之報？就是說，有一個人不修身、不修戒、不修心、不修慧，壽命很短，這叫作有人作不善業，必定受苦果、地獄之報。好比有人奪取他人的羊。怎樣是有人奪取他人的羊？就是說，奪羊的人，或是國王，或是王臣，極有威勢；那羊主貧賤無力，因為無力的緣故，便種種承望，叉手求索，這樣說：『尊者！請把羊還給我，或者給我羊的價錢。』這叫作有人奪取他人的羊。像這樣，有人作不善業，必定受苦果、地獄之報。怎樣是有人作不善業，必定受苦果、地獄之報？就是說，有一個人不修身、不修戒、不修心、不修慧，壽命很短，這叫作有人作不善業，必定受苦果、地獄之報。
『再者，有人作不善業，必定受苦果、現法之報。怎樣是有人作不善業，必定受苦果、現法之報？就是說，有一個人修身、修戒、修心、修慧，壽命很長，這叫作有人作不善業，必定受苦果、現法之報。好比有人雖然偷了他人的羊，羊主又把羊奪回。怎樣是有人雖然偷了他人的羊，羊主又把羊奪回？就是說，偷羊的人貧賤無勢，那羊主或是國王，或是王臣，極有威力，因為有力的緣故，收捕綁縛偷羊的人，把羊奪回。這叫作有人雖然偷了他人的羊，羊主又把羊奪回。像這樣，有人作不善業，必定受苦果、現法之報。怎樣是有人作不善業，必定受苦果、現法之報？就是說，有一個人修身、修戒、修心、修慧，壽命很長，這叫作有人作不善業，必定受苦果、現法之報。
『再者，有人作不善業，必定受苦果、地獄之報。怎樣是有人作不善業，必定受苦果、地獄之報？就是說，有一個人不修身、不修戒、不修心、不修慧，壽命很短，這叫作有人作不善業，必定受苦果、地獄之報。好比有人欠他人五錢，被債主綁縛，乃至欠一錢，也被債主綁縛。怎樣是有人欠他人五錢，被債主綁縛，乃至欠一錢，也被債主綁縛？就是說，負債的人貧窮，沒有力勢，因為貧窮無力的緣故，欠他人五錢，被債主綁縛，乃至欠一錢，也被債主綁縛。這叫作有人欠他人五錢，被債主綁縛，乃至欠一錢，也被債主綁縛。像這樣，有人作不善業，必定受苦果、地獄之報。怎樣是有人作不善業，必定受苦果、地獄之報？就是說，有一個人不修身、不修戒、不修心、不修慧，壽命很短，這叫作有人作不善業，必定受苦果、地獄之報。
『再者，有人作不善業，必定受苦果、現法之報。怎樣是有人作不善業，必定受苦果、現法之報？就是說，有一個人修身、修戒、修心、修慧，壽命很長，這叫作有人作不善業，必定受苦果、現法之報。好比有人雖然欠了百錢，卻不被債主綁縛，乃至欠了千萬，也不被債主綁縛。怎樣是有人雖然欠了百錢，卻不被債主綁縛，乃至欠了千萬，也不被債主綁縛？就是說，負債的人產業無量，極有勢力，因為這個緣故，雖然欠了百錢，卻不被債主綁縛，乃至欠了千萬，也不被債主綁縛。這叫作有人雖然欠了百錢，卻不被債主綁縛，乃至欠了千萬，也不被債主綁縛。像這樣，有人作不善業，必定受苦果、現法之報。怎樣是有人作不善業，必定受苦果、現法之報？就是說，有一個人修身、修戒、修心、修慧，壽命很長，這叫作有人作不善業，必定受苦果、現法之報；他在現法中即使受善惡業的報，也是輕微的。』佛這樣說了。那些比丘聽了佛所說，歡喜奉行。底本於經末自標「鹽喻經第一竟〔千三百五十一字〕」〔T01 0434a11〕。
〔12·尊者大目乾連〕（0434a15）我是這樣聽說的：有一個時候，佛遊化於釋羇瘦的迦維羅衛，住在尼拘類園。那時，尊者大目乾連與比丘眾在一起，在中食之後，因為有事要辦的緣故，聚坐在講堂。這時，尼乾有一個弟子，是釋種，名叫惒破，中午之後徘徊閒步，來到尊者大目乾連處，相互問訊，退坐一旁。於是，尊者大目乾連問他這樣的事：『惒破，你認為怎樣？如果有比丘身、口、意都守護，你可曾見到這樣的處所：因此生起不善漏，使他到達後世嗎？』惒破回答：『大目乾連！如果有比丘身、口、意都守護，我見到這樣的處所：因此生起不善漏，使他到達後世。大目乾連！如果前世行了不善行，因此生起不善漏，使他到達後世。』
後來，世尊在靜處宴坐，以清淨的天耳，超過常人，聽見尊者大目乾連與尼乾弟子釋惒破這樣共論。世尊聽了以後，就在晡時從宴坐起來，前往講堂，到比丘眾前，敷座而坐。世尊坐下以後，問道：『目乾連！剛才你與尼乾弟子釋惒破共論什麼事？又因什麼事聚坐講堂？』尊者大目乾連稟白：『世尊！我今天與比丘眾在一起，在中食之後，因為有事要辦的緣故，聚坐講堂。這位尼乾弟子釋惒破中午之後徘徊閒步，來到我處，相互問訊，退坐一旁。我這樣問他：『惒破，你認為怎樣？如果有比丘身、口、意都守護，你可曾見到這樣的處所：因此生起不善漏，使他到達後世嗎？』尼乾弟子釋惒破就回答我說：『如果有比丘身、口、意都守護，我見到這樣的處所：因此生起不善漏，使他到達後世。大目乾連！如果前世行了不善行，因此生起不善漏，使他到達後世。』世尊！剛才我與尼乾弟子釋惒破這樣共論，因為這件事的緣故，聚坐講堂。』
於是，世尊對尼乾弟子釋惒破說：『如果我所說的對，你就應當說對；如果不對，就應當說不對。你有所疑惑，便可以問我：『沙門瞿曇！這是什麼事？這是什麼義？』隨我所說，你如果能夠接受，我可以和你共論這件事。』惒破回答：『沙門瞿曇！如果所說的對，我就說對；如果不對，就說不對。我如果有疑惑，就問瞿曇：『瞿曇！這是什麼事？這是什麼義？』隨沙門瞿曇所說，我就受持。沙門瞿曇只管和我共論這件事。』
世尊問道：『惒破，你認為怎樣？如果有比丘生起不善的身行、漏、煩熱、憂慼，他在後來不善的身行滅了，不再造新業，棄捨舊業，就在現世便得究竟，沒有煩熱，常住不變，這就是聖慧所見、聖慧所知。身生不善、口行不善、意行不善的無明行、漏、煩熱、憂慼，他在後來不善的無明行滅了，不再造新業，棄捨舊業，就在現世便得究竟，沒有煩熱，常住不變，這就是聖慧所見、聖慧所知。怎樣，惒破？像這樣身、口、意都守護的比丘，你可曾見到這樣的處所：因此生起不善漏，使他到達後世嗎？』惒破回答：『瞿曇！如果有比丘像這樣身、口、意都守護，我不見這樣的處所：因此生起不善漏，使他到達後世。』
世尊讚歎道：『善哉！惒破！怎樣，惒破？如果有比丘無明已盡，明已生起；他無明已盡，明已生起，生起後身覺，便知道生起後身覺；生起後命覺，便知道生起後命覺；身壞命終，壽命已經完畢，就在現世，一切所覺便盡數止息，應當知道這是至竟的清冷。好比，惒破！因樹而有影；假使有人拿利斧來砍那樹根，一段一段斬截，破為十分，或為百分，用火燒成灰，或被大風吹散，或投入水中。惒破，你認為怎樣？影因樹而有，那影從此已經斷絕它的因，滅而不生了嗎？』惒破回答：『是這樣，瞿曇！』
世尊接著說：『惒破！應當知道比丘也是這樣：無明已盡，明已生起；他無明已盡，明已生起，生起後身覺，便知道生起後身覺；生起後命覺，便知道生起後命覺；身壞命終，壽命已經完畢，就在現世，一切所覺便盡數止息，應當知道這是至竟的清冷。惒破！比丘這樣正心解脫，便得六善住處。是哪六種？惒破！比丘眼見色，不喜也不憂，捨求無為，正念正智。惒破！比丘這樣正心解脫，這叫作得第一善住處。同樣，耳、鼻、舌、身，以及意知法，不喜也不憂，捨求無為，正念正智。惒破！比丘這樣正心解脫，這叫作得第六善住處。惒破！比丘這樣正心解脫，得此六善住處。』
惒破稟白：『是這樣，瞿曇！多聞聖弟子這樣正心解脫，得六善住處。是哪六種？瞿曇！多聞聖弟子眼見色，不喜也不憂，捨求無為，正念正智。瞿曇！多聞聖弟子這樣正心解脫，這叫作得第一善住處。同樣，耳、鼻、舌、身，以及意知法，不喜也不憂，捨求無為，正念正智。是這樣，瞿曇！多聞聖弟子這樣正心解脫，這叫作得第六善住處。是這樣，瞿曇！多聞聖弟子這樣正心解脫，得此六善住處。』
於是，惒破稟白世尊：『瞿曇！我已經知道了；善逝！我已經理解了。瞿曇好比明目之人，覆著的使它仰起，遮覆的為它揭開，迷途的為他指路，在黑暗中施以光明，有眼的人便見到色；沙門瞿曇也是這樣，為我以無量方便說法顯義，隨順其諸道。世尊！我現在自歸依於佛、法及比丘眾，唯願世尊接受我為優婆塞，從今天開始，終身自歸依，直到命盡。
『世尊！好比有人養了不良的馬，希望得到它的利益，只是徒自疲勞，得不到利益。世尊！我也是這樣：那愚癡的尼乾不善於明了，不能解知，不識良田，而不自己審察，我長夜奉敬、供養、禮事，希望得到其利，徒然受苦，毫無益處。世尊！我現在再次自歸依佛、法及比丘眾，唯願世尊接受我為優婆塞，從今天開始，終身自歸依，直到命盡。
『世尊！我本來無知，對愚癡的尼乾有信有敬，從今天起斷絕。為什麼呢？因為他們欺誑我的緣故。世尊！我現在第三次自歸依佛、法及比丘眾，唯願世尊接受我為優婆塞，從今天開始，終身自歸依，直到命盡。』佛這樣說了。釋惒破及諸比丘聽了佛所說，歡喜奉行。底本於經末自標「惒破經第二竟〔一千五百二字〕」〔T01 0435a23〕。
〔13·世尊告諸比丘〕（0435a26）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：『有三種度處，異姓、異名、異宗、異說，就是說，有慧之人善於領受、極力受持而為他人說，然而得不到利益。是哪三種？或有沙門、梵志這樣見、這樣說：人所作為的一切，都是因宿命所造；又有沙門、梵志這樣見、這樣說：人所作為的一切，都是因尊祐所造；又有沙門、梵志這樣見、這樣說：人所作為的一切，都是無因無緣。
『其中如果有沙門、梵志這樣見、這樣說：人所作為的一切，都是因宿命所造，我便前往他們那裡，到了以後，就問：『諸賢！你們確實這樣見、這樣說：人所作為的一切，都是因宿命所造嗎？』他們回答說：『是的。』我又對他們說：『如果是這樣，諸賢等都是殺生者。為什麼呢？因為那一切都是因宿命所造的緣故。同樣，諸賢都是不與取、邪婬、妄言，乃至邪見者。為什麼呢？因為那一切都是因宿命所造的緣故。諸賢！如果一切都是因宿命所造，如此見以為真實的人，於內因內，對於作或不作，都沒有欲求，也沒有方便。諸賢！如果對於作或不作，不如真實而知，便失正念、無正智，就沒有什麼可以教的。像這樣依沙門法而說，才可以用道理折伏那些沙門、梵志。』
『其中如果有沙門、梵志這樣見、這樣說：人所作為的一切，都是因尊祐所造，我便前往他們那裡，到了以後，就問：『諸賢！你們確實這樣見、這樣說：人所作為的一切，都是因尊祐所造嗎？』他們回答說：『是的。』我又對他們說：『如果是這樣，諸賢等都是殺生者。為什麼呢？因為那一切都是因尊祐所造的緣故。同樣，諸賢都是不與取、邪婬、妄言，乃至邪見者。為什麼呢？因為那一切都是因尊祐所造的緣故。諸賢！如果一切都是因尊祐所造，如此見以為真實的人，於內因內，對於作或不作，都沒有欲求，也沒有方便。諸賢！如果對於作或不作，不如真實而知，便失正念、無正智，就沒有什麼可以教的。像這樣依沙門法而說，才可以用道理折伏那些沙門、梵志。』
『其中如果有沙門、梵志這樣見、這樣說：人所作為的一切，都是無因無緣，我便前往他們那裡，到了以後，就問：『諸賢！你們確實這樣見、這樣說：人所作為的一切，都是無因無緣嗎？』他們回答說：『是的。』我又對他們說：『如果是這樣，諸賢等都是殺生者。為什麼呢？因為那一切都是無因無緣的緣故。同樣，諸賢都是不與取、邪婬、妄言，乃至邪見者。為什麼呢？因為那一切都是無因無緣的緣故。諸賢！如果一切都是無因無緣，如此見以為真實的人，於內因內，對於作或不作，都沒有欲求，也沒有方便。諸賢！如果對於作或不作，不如真實而知，便失正念、無正智，就沒有什麼可以教的。像這樣依沙門法而說，才可以用道理折伏那些沙門、梵志。』
『我自己所知、自己所覺之法，為你們說的，無論沙門、梵志，或天、魔、梵及其餘世間，都不能折伏，都不能污穢，都不能制止。怎樣是我自己所知、自己所覺之法為你們說，不是沙門、梵志，或天、魔、梵及其餘世間所能折伏、所能污穢、所能制止的？就是有六處法，我自己所知、自己所覺，為你們說，不是沙門、梵志，或天、魔、梵及其餘世間所能折伏、所能污穢、所能制止的。又有六界法，我自己所知、自己所覺，為你們說，不是沙門、梵志，或天、魔、梵及其餘世間所能折伏、所能污穢、所能制止的。
『怎樣是六處法，我自己所知、自己所覺，為你們說的？就是眼處，耳、鼻、舌、身、意處，這叫作六處法，我自己所知、自己所覺，為你們說。怎樣是六界法，我自己所知、自己所覺，為你們說的？就是地界，水、火、風、空、識界，這叫作六界法，我自己所知、自己所覺，為你們說。
『因為六界和合的緣故，便生於母胎；因六界便有六處，因六處便有更樂，因更樂便有覺。比丘！如果有覺的人，便如真實而知苦，如真實而知苦習、知苦滅、知苦滅道。怎樣是如真實而知苦？就是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，略說五盛陰苦，這叫作如真實而知苦。怎樣是如真實而知苦習？就是此愛，受當來之有，與樂欲共俱，求彼彼之有，這叫作如真實而知苦習。怎樣是如真實而知苦滅？就是此愛，受當來之有，與樂欲共俱，求彼彼之有，斷除無餘、捨、吐、盡、無欲、滅、止、沒，這叫作如真實而知苦滅。怎樣是如真實而知苦滅道？就是八支聖道，正見乃至正定，這是八支，這叫作如真實而知苦滅道。比丘！應當如真實而知苦，應當斷苦習，應當對苦滅作證，應當修苦滅道。如果比丘如真實而知苦，斷苦習，對苦滅作證，修苦滅道，這叫作比丘一切漏盡，諸結已解，能以正智而得苦際。』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「度經第三竟〔千一百八十四字〕」〔T01 0436a11〕。
〔14·尊者羅云亦遊〕（0436a14）我是這樣聽說的：有一個時候，佛遊化於王舍城，住在竹林迦蘭哆園。那時，尊者羅云也遊化於王舍城溫泉林中。於是，世尊過了一夜，到了清晨，穿上衣、拿著鉢，進入王舍城乞食；乞食完畢，來到溫泉林羅云的住處。尊者羅云遠遠見佛到來，就前往迎接，接過佛的衣鉢，為佛敷設坐具，汲水洗足。佛洗足之後，坐在羅云的座上。
於是，世尊拿起水器，倒出水，留下少許，然後問道：『羅云！你現在見我拿起這水器，倒出水，留下少許嗎？』羅云回答：『見到了，世尊！』世尊告訴羅云：『我說他的道少，也是這樣——就是明知而妄言，不羞不悔，無慚無愧。羅云！他也是無惡不作。所以，羅云！應當這樣學：不得戲笑妄言。』世尊又拿起這少水之器，全部倒掉，問道：『羅云！你又見我拿起少水之器，全部倒掉嗎？』羅云回答：『見到了，世尊！』世尊告訴羅云：『我說他的道盡棄，也是這樣——就是明知而妄言，不羞不悔，無慚無愧。羅云！他也是無惡不作。所以，羅云！應當這樣學：不得戲笑妄言。』世尊又拿起這空水器，覆著在地上，問道：『羅云！你又見我拿起空水器，覆著在地上嗎？』羅云回答：『見到了，世尊！』世尊告訴羅云：『我說他的道覆，也是這樣——就是明知而妄言，不羞不悔，無慚無愧。羅云！他也是無惡不作。所以，羅云！應當這樣學：不得戲笑妄言。』世尊又拿起這覆著的水器，翻轉使它仰起，問道：『羅云！你又見我拿起覆著的水器，翻轉使它仰起嗎？』羅云回答：『見到了，世尊！』世尊告訴羅云：『我說他的道仰，也是這樣——就是明知而妄言，不羞不悔，不慚不愧。羅云！他也是無惡不作。所以，羅云！應當這樣學：不得戲笑妄言。
『羅云！好比國王有大象，入陣戰鬥時，用前腳、後腳、尾、髂、脊、脇、項、額、耳、牙，一切都用，唯獨護著鼻子。象師見了，便這樣想：『這國王的大象仍然愛惜性命。為什麼呢？這國王的大象入陣戰鬥時，用前腳、後腳、尾、髂、脊、脇、項、額、耳、牙，一切都用，唯獨護著鼻子。』羅云！如果國王的大象入陣戰鬥時，用前腳、後腳、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用，象師見了，便這樣想：『這國王的大象不再愛惜性命。為什麼呢？這國王的大象入陣戰鬥時，用前腳、後腳、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用。』羅云！如果國王的大象入陣戰鬥時，用前腳、後腳、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用，羅云！我說這國王的大象入陣戰鬥時，無惡不作。像這樣，羅云！就是明知而妄言，不羞不悔，無慚無愧，羅云！我說他也是無惡不作。所以，羅云！應當這樣學：不得戲笑妄言。』
於是，世尊就說頌：
「人犯一法，謂妄言是，」〔T01 0436b28〕——人若犯了一法，那就是妄言，
「不畏後世，無惡不作。」〔T01 0436b29〕——不畏懼後世，就無惡不作。
「寧噉鐵丸，其熱如火，」〔T01 0436c01〕——寧可吞食鐵丸，其熱如火，
「不以犯戒，受世信施。」〔T01 0436c02〕——也不以犯戒之身，受世人的信施。
「若畏於苦，不愛念者，」〔T01 0436c03〕——如果畏懼苦，不愛念苦，
「於隱顯處，莫作惡業。」〔T01 0436c04〕——無論隱處顯處，莫作惡業。
「若不善業，已作今作，」〔T01 0436c05〕——如果是不善業，已作或今作，
「終不得脫，亦無避處。」〔T01 0436c06〕——終究不得脫離，也沒有可避之處。
世尊說完頌，又問羅云：『你認為怎樣？人用鏡子做什麼？』尊者羅云回答：『世尊！為了觀看自己的面容，見它淨或不淨。』世尊接著說：『是這樣，羅云！如果你將作身業，就觀察那身業：『我將作身業，那身業是淨、是不淨，是為自己、是為他人？』羅云！如果觀察時就知道：我將作身業，那身業不淨，或為自己，或為他人，是不善的，給予苦果，受苦報。羅云！你應當捨棄那將作的身業。羅云！如果觀察時就知道：我將作身業，那身業淨，或為自己，或為他人，是善的，給予樂果，受樂報。羅云！你應當受取那將作的身業。
『羅云！如果你現在正作身業，就觀察這身業：『如果我現在正作身業，這身業是淨、是不淨，是為自己、是為他人？』羅云！如果觀察時就知道：我現在正作身業，這身業不淨，或為自己，或為他人，是不善的，給予苦果，受苦報。羅云！你應當捨棄這現在正作的身業。羅云！如果觀察時就知道：我現在正作身業，這身業淨，或為自己，或為他人，是善的，給予樂果，受樂報。羅云！你應當受取這現在正作的身業。
『羅云！如果你已作身業，就觀察那身業：『如果我已作身業，那身業已經過去、滅盡、變易，是淨、是不淨，是為自己、是為他人？』羅云！如果觀察時就知道：我已作身業，那身業已經過去、滅盡、變易，那身業不淨，或為自己，或為他人，是不善的，給予苦果，受苦報。羅云！你應當前往善知識、梵行人處，對那已作的身業，至心發露，應當悔過陳說，慎莫覆藏，此後更善加持護。羅云！如果觀察時就知道：我已作身業，那身業已經過去、滅盡、變易，那身業淨，或為自己，或為他人，是善的，給予樂果，受樂報。羅云！你應當晝夜歡喜，住於正念正智。口業也是這樣。
『羅云！因過去之行的緣故，已經生起意業，就觀察那意業：『如果因過去之行的緣故，已經生起意業，那意業是淨、是不淨，是為自己、是為他人？』羅云！如果觀察時就知道：因過去之行的緣故，已經生起意業，那意業已經過去、滅盡、變易，那意業不淨，或為自己，或為他人，是不善的，給予苦果，受苦報。羅云！你應當捨棄那過去的意業。羅云！如果觀察時就知道：因過去之行的緣故，已經生起的意業已經過去、滅盡、變易，那意業淨，或為自己，或為他人，是善的，給予樂果，受樂報。羅云！你應當受取那過去的意業。
『羅云！因未來之行的緣故，將會生起意業，就觀察那意業：『如果因未來之行的緣故，將會生起意業，那意業是淨、是不淨，是為自己、是為他人？』羅云！如果觀察時就知道：因未來之行的緣故，將會生起意業，那意業不淨，或為自己，或為他人，是不善的，給予苦果，受苦報。羅云！你應當捨棄那未來的意業。羅云！如果觀察時就知道：因未來之行的緣故，將會生起意業，那意業淨，或為自己，或為他人，是善的，給予樂果，受樂報。羅云！你應當受取那未來的意業。
『羅云！因現在之行的緣故，現在生起意業，就觀察這意業：『如果因現在之行的緣故，現在生起意業，這意業是淨、是不淨，是為自己、是為他人？』羅云！如果觀察時就知道：因現在之行的緣故，現在生起意業，這意業不淨，或為自己，或為他人，是不善的，給予苦果，受苦報。羅云！你應當捨棄這現在的意業。羅云！如果觀察時就知道：因現在之行的緣故，現在生起意業，這意業不淨〔底本此處亦作不淨，與上文淨、不淨二面相對之例未合，照字〕，或為自己，或為他人，是善的，給予樂果，受樂報。羅云！你應當受取這現在的意業。
『羅云！如果有過去的沙門、梵志，對身、口、意業，已觀而觀，已淨而淨，他們一切都是對這身、口、意業，已觀而觀，已淨而淨。羅云！如果有未來的沙門、梵志，對身、口、意業，當觀而觀，當淨而淨，他們一切都是對這身、口、意業，當觀而觀，當淨而淨。羅云！如果有現在的沙門、梵志，對身、口、意業，現觀而觀，現淨而淨，他們一切都是對這身、口、意業，現觀而觀，現淨而淨。羅云！你應當這樣學：我也就是對這身、口、意業，現觀而觀，現淨而淨。』
於是，世尊又說頌：
「身業、口業、意業，羅云！」〔T01 0437b11〕——身業、口業、意業，羅云！
「善不善法，汝應常觀。」〔T01 0437b12〕——善與不善之法，你應當常觀。
「知已妄言，羅云莫說，」〔T01 0437b13〕——明知而妄言，羅云莫說；
「禿從他活，何可妄言？」〔T01 0437b14〕——禿頭依他人而活，怎可妄言？
「覆沙門法，空無真實，」〔T01 0437b15〕——覆蔽沙門之法，空無真實，
「謂說妄言，不護其口。」〔T01 0437b16〕——就是說妄言，不守護其口。
「故不妄言，正覺之子，」〔T01 0437b17〕——所以不妄言，是正覺之子；
「是沙門法，羅云當學。」〔T01 0437b18〕——這是沙門之法，羅云應當學。
「方方豐樂，安隱無怖，」〔T01 0437b19〕——處處豐樂，安隱無怖，
「羅云至彼，莫為害他。」〔T01 0437b20〕——羅云到了那裡，莫要傷害他人。
佛這樣說了。尊者羅云及諸比丘，聽了佛所說，歡喜奉行。底本於經末自標「羅云經第四竟〔一千八百三十二字〕」〔T01 0437b23〕。
〔15·世尊告諸比丘〕（0437b26）我是這樣聽說的：有一個時候，佛遊化於舍衛國，住在勝林給孤獨園。那時，世尊告訴諸比丘：『如果有故意所作之業，我說他必定受其報，或者現世受，或者後世受；如果不是故意所作之業，我說這不一定受報。其中，身故意所作有三業，是不善的，給予苦果，受苦報；口有四業，意有三業，是不善的，給予苦果，受苦報。
『怎樣是身故意所作的三業，是不善的，給予苦果，受苦報？第一叫作殺生：極為兇惡，飲血，心欲傷害，不慈愍眾生，乃至蜫蟲。第二叫作不與取：貪著他人的財物，以偷盜之意而取。第三叫作邪婬：那女子或有父親所護，或有母親所護，或有父母所護，或有姊妹所護，或有兄弟所護，或有婦之父母所護，或有親屬所護，或有同姓所護，或是他人的婦女，有鞭罰恐怖之刑，以及有名分所屬、假賃乃至以華鬘為約的，親自侵犯這樣的女子。這叫作身故意所作的三業，是不善的，給予苦果，受苦報。
『怎樣是口故意所作的四業，是不善的，給予苦果，受苦報？第一叫作妄言：他或在大眾中，或在眷屬中，或在王家，如果有人呼喚他問：『你所知道的就說。』他不知道說知道，知道說不知道，沒見說見，見了說沒見；為自己、為他人，或為財物，明知而妄言。第二叫作兩舌：想要離間他人，聽了這裡的話傳到那裡，想要破壞這邊；聽了那裡的話傳到這裡，想要破壞那邊；已和合的想使分離，已分離的使更分離，結成群黨，樂於群黨，稱說群黨。第三叫作麤言：他如果有所言說，辭氣麤獷，惡聲逆耳，大眾不喜，大眾不愛，使他人苦惱，令人不得安定，說這樣的話。第四叫作綺語：他非時而說，不真實而說，無義而說，非法而說，不止息而說，又稱歎不止息之事，違背時宜，不善於教導，也不善於訶責。這叫作口故意所作的四業，是不善的，給予苦果，受苦報。
『怎樣是意故意所作的三業，是不善的，給予苦果，受苦報？第一叫作貪伺：見他人的財物、種種生活用具，常常伺求希望，想要使我得到。第二叫作嫉恚：心懷憎嫉，這樣想：『那些眾生，應殺、應縛、應收捕、應免除、應驅逐擯出。』心欲使他們受無量苦。第三叫作邪見：所見顛倒，這樣見、這樣說：沒有布施，沒有齋，沒有呪說，沒有善惡業，沒有善惡業報，沒有此世彼世，沒有父沒有母，世間沒有真人往至善處、善去、善向，於此世彼世，自知、自覺、自作證成就遊。這叫作意故意所作的三業，是不善的，給予苦果，受苦報。
『多聞聖弟子捨棄身不善業，修身善業；捨棄口、意不善業，修口、意善業。那多聞聖弟子這樣具足精進戒德，成就身淨業，成就口、意淨業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，沒有愚癡。他的心與慈俱，遍滿一方成就遊；同樣，二方、三方、四方，四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。他這樣想：『我本來這心微少，未曾善修；我現在這心無量善修。』多聞聖弟子的心這樣無量善修，如果本來因惡知識，行放逸之行，作了不善業，那業不能將他帶去，不能污穢他，不再與他相隨。如果有幼少的童男、童女，生來便能行慈心解脫，到了後時，他們的身、口、意還會再作不善業嗎？』比丘們回答：『不會，世尊！為什麼呢？自己不作惡業，惡業從何而生？』世尊接著說：『所以，男女在家、出家，常當勤修慈心解脫。如果那些男女在家、出家修慈心解脫，不帶這身往至彼世，只是隨心而去此世。比丘應當這樣想：『我本來放逸，作了不善業，這一切現在可以受報，終究不到後世。』如果有這樣行慈心解脫、無量善修的人，必定得阿那含，或者更往上得。
『同樣，悲、喜，心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。他這樣想：『我本來這心微少，未曾善修；我現在這心無量善修。』多聞聖弟子的心這樣無量善修，如果本來因惡知識，行放逸之行，作了不善業，那業不能將他帶去，不能污穢他，不再與他相隨。如果有幼少的童男、童女，生來便能行捨心解脫，到了後時，他們的身、口、意還會再作不善業嗎？』比丘們回答：『不會，世尊！為什麼呢？自己不作惡業，惡業從何而生？』世尊接著說：『所以，男女在家、出家，常當勤修捨心解脫。如果那些男女在家、出家修捨心解脫，不帶這身往至彼世，只是隨心而去此世。比丘應當這樣想：『我本來放逸，作了不善業，這一切現在可以受報，終究不到後世。』如果有這樣行捨心解脫、無量善修的人，必定得阿那含，或者更往上得。』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「思經第五竟〔千一百七十四字〕」〔T01 0438b12〕。
〔16·羇舍子伽藍人〕（0438b16）我是這樣聽說的：有一個時候，佛遊化於伽藍園，與大比丘眾在一起，來到羇舍子，住在羇舍子村北的尸攝惒林中。那時，羇舍子的伽藍人聽說：沙門瞿曇是釋種之子，捨棄釋氏宗族，出家學道，遊化於伽藍園，與大比丘眾在一起，來到這羇舍子，住在羇舍子村北的尸攝惒林中。那沙門瞿曇有大名稱，周聞十方：沙門瞿曇是如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。他在此世間，於天及魔、梵，沙門、梵志，從人至天，自知自覺，自作證成就遊。他如果說法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行。如果見到如來、無所著、等正覺，尊重禮拜，供養承事，便快得善利。我們應當一同前往見沙門瞿曇，禮事供養。
羇舍子的伽藍人聽了以後，各與同類眷屬相隨，從羇舍子出來，向北走到尸攝惒林，想見世尊，禮事供養。到了佛所，那些伽藍人有的稽首佛足，退坐一旁；有的問訊佛，退坐一旁；有的向佛叉手，退坐一旁；有的遠遠見佛之後，默然而坐。那時，伽藍人各自坐定，佛為他們說法，勸發渴仰，成就歡喜；以無量方便為他們說法，勸發渴仰，成就歡喜之後，默然而住。這時，伽藍人經佛為他們說法，勸發渴仰，成就歡喜之後，各從座起，偏袒著衣，向佛叉手，稟白世尊：『瞿曇！有一位沙門梵志來到伽藍，只是自己稱歎自己的所知所見，而呰毀他人的所知所見。瞿曇！又有一位沙門梵志來到伽藍，也是自己稱歎自己的所知所見，而呰毀他人的所知所見。瞿曇！我們聽了以後，便生起疑惑：『這些沙門梵志，哪個是實，哪個是虛？』』
世尊告訴他們：『伽藍！你們不要生起疑惑。為什麼呢？因為有疑惑，便生猶豫。伽藍！你們自己沒有淨智：是有後世，還是沒有後世？伽藍！你們也沒有淨智：所作是有罪，還是無罪？伽藍！應當知道，諸業有三種，是因習本有。是哪三種？伽藍！就是貪，是諸業因習本有。伽藍！恚和癡，是諸業因習本有。伽藍！貪的人被貪所覆，心無厭足，或殺生，或不與取，或行邪婬，或明知而妄言，或又飲酒。伽藍！恚的人被恚所覆，心無厭足，或殺生，或不與取，或行邪婬，或明知而妄言，或又飲酒。伽藍！癡的人被癡所覆，心無厭足，或殺生，或不與取，或行邪婬，或明知而妄言，或又飲酒。
『伽藍！多聞聖弟子離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，他對於殺生淨除其心。伽藍！多聞聖弟子離不與取，斷不與取，給予了才取，樂於給予而取，常好布施，歡喜無吝，不望其報，他對於不與取淨除其心。伽藍！多聞聖弟子離非梵行，斷非梵行，勤修梵行，精勤妙行，清淨無穢，離欲斷婬，他對於非梵行淨除其心。伽藍！多聞聖弟子離妄言，斷妄言，說真諦之言，樂於真諦，住於真諦不移動，一切可信，不欺世間，他對於妄言淨除其心。
『伽藍！多聞聖弟子離兩舌，斷兩舌，行不兩舌，不破壞他人；不聽了這裡的話傳到那裡，想要破壞這邊；不聽了那裡的話傳到這裡，想要破壞那邊；已分離的想使和合，已和合的使之歡喜，不結群黨，不樂群黨，不稱群黨，他對於兩舌淨除其心。伽藍！多聞聖弟子離麤言，斷麤言：如果有所言說，辭氣麤獷，惡聲逆耳，大眾不喜，大眾不愛，使他人苦惱，令人不得安定，斷除這樣的話；如果有所言說，清和柔潤，順耳入心，可喜可愛，使他人安樂，言聲具足明了，不使人畏懼，令他人得定，說這樣的話，他對於麤言淨除其心。伽藍！多聞聖弟子離綺語，斷綺語，應時而說、真實而說、如法而說、有義而說、止息而說，樂於止息而說，事情順時，得其所宜，善於教導，善於訶責，他對於綺語淨除其心。伽藍！多聞聖弟子離貪伺，斷貪伺，心不懷諍，見他人的財物、種種生活用具，不起貪伺，想要使我得到，他對於貪伺淨除其心。
『伽藍！多聞聖弟子離恚、斷恚，有慚有愧，有慈悲心，饒益一切，乃至蜫虫，他對於嫉恚淨除其心。伽藍！多聞聖弟子離邪見、斷邪見，行於正見而不顛倒，這樣見、這樣說：『有布施，有齋，也有呪說；有善惡業報；有此世彼世，有父有母；世間有真人往至善處，善去善向，於此世彼世自知、自覺、自作證成就遊，他對於邪見淨除其心。』
『這樣，伽藍！多聞聖弟子成就身淨業，成就口、意淨業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，沒有愚癡。他的心與慈俱，遍滿一方成就遊；同樣，二方、三方、四方，四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。同樣，悲、喜，心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。
『這樣，伽藍！多聞聖弟子心無結無怨，無恚無諍，便得四安隱住處。是哪四種？有此世彼世，有善惡業報，我得此與正見相應之業，受持具足，身壞命終，必至善處，乃生天上。這樣，伽藍！多聞聖弟子心無結無怨，無恚無諍，這叫作得第一安隱住處。再者，伽藍！沒有此世彼世，沒有善惡業報，這樣，我在現法中，不因此被他人所毀，而為正智者所稱譽，精進的人、正見的人說他是有。這樣，伽藍！多聞聖弟子心無結無怨，無恚無諍，這叫作得第二安隱住處。再者，伽藍！如果有所作，必定不作惡，我不念惡。為什麼呢？自己不作惡，苦從何而生？這樣，伽藍！多聞聖弟子心無結無怨，無恚無諍，這叫作得第三安隱住處。再者，伽藍！如果有所作，必定不作惡，我不犯世間之怖與不怖，常當慈愍一切世間，我的心不與眾生共諍，無濁而歡悅。這樣，伽藍！多聞聖弟子心無結無怨，無恚無諍，這叫作得第四安隱住處。這樣，伽藍！多聞聖弟子心無結無怨，無恚無諍，這叫作得四安隱住處。』
伽藍人稟白世尊：『是這樣，瞿曇！多聞聖弟子心無結無怨，無恚無諍，得四安隱住處。是哪四種？有此世彼世，有善惡業報，我得此與正見相應之業，受持具足，身壞命終，必至善處，乃至天上。這樣，瞿曇！多聞聖弟子心無結無怨，無恚無諍，這叫作得第一安隱住處。再者，瞿曇！如果沒有此世彼世，沒有善惡業報，我在現法中，不因此被他人所毀，而為正智者所稱譽，精進的人、正見的人說他是有。這樣，瞿曇！多聞聖弟子心無結無怨，無恚無諍，這叫作得第二安隱住處。再者，瞿曇！如果有所作，必定不作惡，我不念惡。為什麼呢？自己不作惡，苦從何而生？這樣，瞿曇！多聞聖弟子心無結無怨，無恚無諍，這叫作得第三安隱住處。再者，瞿曇！如果有所作，必定不作惡，我不犯世間之怖與不怖，常當慈愍一切世間，我的心不與眾生共諍，無濁而歡悅。這樣，瞿曇！多聞聖弟子心無結無怨，無恚無諍，這叫作得第四安隱住處。這樣，瞿曇！多聞聖弟子心無結無怨，無恚無諍，這叫作得四安隱住處。瞿曇！我已經知道了；善逝！我已經理解了。世尊！我們都自歸依佛、法及比丘眾，唯願世尊接受我們為優婆塞，從今天開始，終身自歸依，直到命盡。』佛這樣說了。一切伽藍人及諸比丘，聽了佛所說，歡喜奉行。底本於經末自標「伽藍經第六竟〔一千九百八十七字〕」〔T01 0439c22〕。
〔17·阿私羅天有子〕（0439c26）我是這樣聽說的：有一個時候，佛遊化於那難陀園，住在墻村的㮈林。那時，阿私羅天有一個兒子，名叫伽彌尼，色相巍巍，光耀煒曄，在夜將盡、天將明時，前往佛所，稽首佛足，退住一旁。阿私羅天子伽彌尼稟白：『世尊！梵志自高，事奉若干天；如果眾生命終，他們能使其自在往來於善處，生於天上。世尊是法主，唯願世尊使眾生命終得以到達善處，生於天中。』
世尊告訴他：『伽彌尼！我現在問你，你隨所理解的回答。伽彌尼！你認為怎樣？如果村邑中或有男女，懈怠不精進，而行惡法，成就十種不善業道：殺生、不與取、邪婬、妄言，乃至邪見；他們命終時，如果眾人到來，各自向他們叉手，稱歎求索，這樣說：『你們這些男女，懈怠不精進，而行惡法，成就十種不善業道：殺生、不與取、邪婬、妄言，乃至邪見；你們因此緣此，身壞命終，必至善處，乃生天上。』像這樣，伽彌尼！那些男女，懈怠不精進，而行惡法，成就十種不善業道：殺生、不與取、邪婬、妄言，乃至邪見，難道會因為眾人各自向他們叉手，稱歎求索，因此緣此，身壞命終，得至善處，生於天上嗎？』伽彌尼回答：『不會，世尊！』世尊讚歎道：『善哉！伽彌尼！為什麼呢？那些男女，懈怠不精進，而行惡法，成就十種不善業道：殺生、不與取、邪婬、妄言，乃至邪見，如果因為眾人各自向他們叉手，稱歎求索，因此緣此，身壞命終，得至善處，乃生天上，這是不可能的。伽彌尼！好比離村不遠，有一個深水潭，有人把一塊大重石擲入水中；如果眾人到來，各自向它叉手，稱歎求索，這樣說：『願石頭浮出。』伽彌尼！你認為怎樣？這塊大重石，難道會因為眾人各自叉手，稱歎求索，因此緣此，而浮出來嗎？』伽彌尼回答：『不會，世尊！』
世尊接著說：『是這樣，伽彌尼！那些男女，懈怠不精進，而行惡法，成就十種不善業道：殺生、不與取、邪婬、妄言，乃至邪見，如果因為眾人各自向他們叉手，稱歎求索，因此緣此，身壞命終，得至善處，生於天上，這是不可能的。為什麼呢？因為這十種不善業道，黑有黑報，自然趣下，必至惡處。
『伽彌尼！你認為怎樣？如果村邑中或有男女，精進勤修，而行妙法，成就十善業道：離殺、斷殺，不與取、邪婬、妄言，乃至離邪見、斷邪見、得正見；他們命終時，如果眾人到來，各自向他們叉手，稱歎求索，這樣說：『你們這些男女，精進勤修，而行妙法，成就十善業道：離殺、斷殺，不與取、邪婬、妄言，乃至離邪見、斷邪見、得正見；你們因此緣此，身壞命終，當至惡處，生地獄中。』伽彌尼！你認為怎樣？那些男女，精進勤修，而行妙法，成就十善業道：離殺、斷殺，不與取、邪婬、妄言，乃至離邪見、斷邪見、得正見，難道會因為眾人各自向他們叉手，稱歎求索，因此緣此，身壞命終，得至惡處，生地獄中嗎？』伽彌尼回答：『不會，世尊！』世尊讚歎道：『善哉！伽彌尼！為什麼呢？伽彌尼！那些男女，精進勤修，而行妙法，成就十善業道：離殺、斷殺，不與取、邪婬、妄言，乃至離邪見、斷邪見、得正見，如果因為眾人各自向他們叉手，稱歎求索，因此緣此，身壞命終，得生惡處，生地獄中，這是不可能的。為什麼呢？伽彌尼！因為這十善業道，白有白報，自然昇上，必至善處。
『伽彌尼！好比離村不遠，有一個深水潭，有人把酥油瓶投入水中而打破，渣滓瓦片沈下，酥油浮上。像這樣，伽彌尼！那些男女，精進勤修，而行妙法，成就十善業道：離殺、斷殺，不與取、邪婬、妄言，乃至離邪見、斷邪見、得正見。他們命終時，就是說，這身是麤色，四大之種，從父母所生，以衣食長養，坐臥按摩，澡浴強忍，是破壞之法，是滅盡之法，是離散之法；他們命終之後，或被烏鳥啄食，或被虎狼吃，或被燒，或被埋，全部成為粉塵；而他們的心、意、識，常為信所熏，為精進、多聞、布施、智慧所熏，他們因此緣此，自然昇上，生於善處。
『伽彌尼！那殺生的人，離殺、斷殺，這是園觀之道、昇進之道、善處之道。伽彌尼！不與取、邪婬、妄言，乃至邪見的人，離邪見、得正見，這是園觀之道、昇進之道、善處之道。伽彌尼！又有園觀之道、昇進之道、善處之道。伽彌尼！怎樣是又有園觀之道、昇進之道、善處之道？就是八支聖道，正見乃至正定，這是八支。伽彌尼！這叫作又有園觀之道、昇進之道、善處之道。』佛這樣說了。伽彌尼及諸比丘，聽了佛所說，歡喜奉行。底本於經末自標「伽彌尼經第七竟〔千二百一十三字〕」〔T01 0440c14〕。
Fascicle 3 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Action. The chapter title marks itself as having ten discourses; this fascicle holds the first seven of them, from the eleventh, the Discourse on the Simile of the Salt, to the seventeenth, the Discourse to Gāmaṇi, and the remaining three discourses are in Fascicle 4. In the Discourse on the Simile of the Salt, the Discourse on the Fords, and the Discourse on Intention the World-Honored One addresses the bhikṣus; the Discourse to Vappa records the discussion of the venerable Mahāmaudgalyāyana with Vappa of the Śākya clan, a disciple of the Nirgrantha, and the questions and answers between the World-Honored One and Vappa; in the Discourse to Rāhula the World-Honored One teaches the venerable Rāhula; in the Discourse to the Kālāmas the World-Honored One answers the Kālāma people of Kesaputta; in the Discourse to Gāmaṇi the World-Honored One answers Gāmaṇi, son of the god Asura. At the head of the chapter there is one summary verse of two lines, and the Discourse to Rāhula has two verses. The discourses of the fascicle all speak of action—that is, the action one does—and its result: the Discourse on the Simile of the Salt says that a person experiences the result according to the action he does, and that of those who do the same unwholesome action, one who does not cultivate the body, the precepts, the mind, and wisdom experiences the result of hell, while one who cultivates them experiences the result in this very life; the Discourse to Vappa says that a bhikṣu guarded in body, speech, and mind does not, from this, give rise to unwholesome outflows that lead to a later life, and also speaks of the six good abidings; the Discourse on the Fords refutes the three views of what is made by past deeds, what is made by a lord’s creation, and what is without cause and without condition, and speaks of the six sense-base dharmas, the six element dharmas, and the four truths; the Discourse to Rāhula says that for one who knowingly speaks falsely there is no evil he will not do, and teaches him to observe whether bodily, verbal, and mental action is pure or impure; the Discourse on Intention says that action done intentionally must have its result experienced, lists three of the body, four of speech, and three of mind, and also speaks of loving-kindness, compassion, sympathetic joy, and equanimity; the Discourse to the Kālāmas says that actions come about because of greed, hatred, and delusion, and speaks of the ten things by which one purifies one’s mind and of the four secure abidings; the Discourse to Gāmaṇi says that the ten unwholesome courses of action, black having a black result, and the ten wholesome courses of action, white having a white result, cannot be turned by the praise and prayers of the crowd, and also says that the path to the garden is the noble path of eight factors.
〔0 · Title〕（0433a06）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 3”. 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 Action, the Second [ten discourses] [first-day recitation]”: this chapter marks itself as the second, has ten discourses, and belongs to the first-day recitation; of the ten discourses of this chapter, this fascicle holds the first seven, and the remaining three are in Fascicle 4. After the chapter title there is one summary verse of two lines. After the seven discourses it closes with “Madhyama Āgama, Fascicle 3 [ten thousand two hundred and forty-seven characters]”—the end of the fascicle marks this fascicle as ten thousand two hundred and forty-seven characters.
〔Summary verse · Discourses 11–20〕（0433a10）After the chapter title there is one summary verse of two lines, listing the names of the ten discourses of this chapter: “Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”, “Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”. The first line gives in order the Discourse on the Simile of the Salt and the Discourse to Vappa; “Fords, Rāhula” stands for two discourses, the Discourse on the Fords and the Discourse to Rāhula, which the base text writes continuously, and this is recorded as it stands, not split; next come the Discourse on Intention and the Discourse to the Kālāmas. The second line begins with the Discourse to Gāmaṇi, and the seven discourses of this fascicle end there; what “Siṃha the Nirgrantha, Pāṭaliya” lists are the names of the remaining three discourses of this chapter, which are in Fascicle 4.
〔11 · The World-Honored One Addressed the Bhikṣus〕（0433a14）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: “According to the action a person does, so he experiences its result. In this way, one who does not practice the holy life cannot end suffering; if it is said thus—according to the action a person does, so he experiences its result—in this way, one who practices the holy life can end suffering. Why is that? Suppose a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell. It is like a person who throws a tael of salt into a little water, wishing to make the water salty so that it cannot be drunk. What do you think? Can this tael of salt make the little water salty so that it cannot be drunk?” The bhikṣus answered: “So it is, World-Honored One! Why is that? The salt is much and the water little, and so it can make the water salty so that it cannot be drunk.” The World-Honored One went on: “In this way, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell.”
The World-Honored One went on: “Next, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life. It is like a person who throws a tael of salt into the water of the river Gaṅgā, wishing to make the water salty so that it cannot be drunk. What do you think? Can this tael of salt make the water of the river Gaṅgā salty so that it cannot be drunk?” The bhikṣus answered: “No, World-Honored One! Why is that? The water of the river Gaṅgā is very much, and a tael of salt is little, and so it cannot make it salty and undrinkable.” The World-Honored One went on: “In this way, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life.
“Next, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell. It is like a person who takes another’s sheep. How is it that a person takes another’s sheep? That is, the one who takes the sheep is either a king or a king’s minister, with very great power and might; the owner of the sheep is poor and lowly and without strength, and because he is without strength, he looks up in hope in every way and, with joined palms, begs, saying thus: ‘Venerable sir! Please give me back my sheep, or give me the price of the sheep.’ This is called a person who takes another’s sheep. In this way, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell.
“Next, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life. It is like a person who, although he has stolen another’s sheep, has the sheep taken back by its owner. How is it that a person, although he has stolen another’s sheep, has the sheep taken back by its owner? That is, the one who steals the sheep is poor and lowly and without power; the owner of the sheep is either a king or a king’s minister, with very great might and strength, and because he has strength, he arrests and binds the one who stole the sheep and takes the sheep back. This is called a person who, although he has stolen another’s sheep, has the sheep taken back by its owner. In this way, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life.
“Next, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell. It is like a person who owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor. How is it that a person owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor? That is, the debtor is poor and without strength or power; because he is poor and without strength, he owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor. This is called a person who owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor. In this way, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell.
“Next, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life. It is like a person who, although he owes a hundred coins, is not bound by the creditor, down to owing ten million and also not being bound by the creditor. How is it that a person, although he owes a hundred coins, is not bound by the creditor, down to owing ten million and also not being bound by the creditor? That is, the debtor has measureless property and very great power and strength; for this reason, although he owes a hundred coins, he is not bound by the creditor, down to owing ten million and also not being bound by the creditor. This is called a person who, although he owes a hundred coins, is not bound by the creditor, down to owing ten million and also not being bound by the creditor. In this way, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life; for him, even if he experiences the result of good and bad action in this very life, it is slight.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Simile of the Salt, the first, ends [a thousand three hundred and fifty-one characters]”.
〔12 · The Venerable Mahāmaudgalyāyana〕（0434a15）Thus have I heard. At one time the Buddha was staying among the Śākyas at Kapilavastu, in the Nyagrodha Park. At that time the venerable Mahāmaudgalyāyana was together with the company of bhikṣus; after the midday meal, because there was something to be done, they had gathered and were sitting in the assembly hall. Then the Nirgrantha had a disciple, of the Śākya clan, named Vappa, who after midday was wandering about at leisure; he came to the venerable Mahāmaudgalyāyana, they exchanged greetings, and he withdrew and sat to one side. Then the venerable Mahāmaudgalyāyana asked him about this matter: “Vappa, what do you think? If there is a bhikṣu guarded in body, speech, and mind, do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?” Vappa answered: “Mahāmaudgalyāyana! If there is a bhikṣu guarded in body, speech, and mind, I see such a ground: from this, unwholesome outflows arise which lead to a later life. Mahāmaudgalyāyana! If there was unwholesome conduct in a former life, from this unwholesome outflows arise which lead to a later life.”
Later the World-Honored One, sitting in meditation in a quiet place, with the divine ear, pure and surpassing that of humans, heard the venerable Mahāmaudgalyāyana and Vappa of the Śākya clan, a disciple of the Nirgrantha, discussing together thus. Having heard it, the World-Honored One in the late afternoon rose from sitting in meditation, went to the assembly hall, came before the company of bhikṣus, spread his seat, and sat down. Having sat down, the World-Honored One asked: “Maudgalyāyana! Just now, what were you discussing with Vappa of the Śākya clan, a disciple of the Nirgrantha? And for what matter have you gathered and are sitting in the assembly hall?” The venerable Mahāmaudgalyāyana said: “World-Honored One! Today I was together with the company of bhikṣus; after the midday meal, because there was something to be done, we gathered and sat in the assembly hall. This Vappa of the Śākya clan, a disciple of the Nirgrantha, after midday was wandering about at leisure; he came to me, we exchanged greetings, and he withdrew and sat to one side. I asked him thus: ‘Vappa, what do you think? If there is a bhikṣu guarded in body, speech, and mind, do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?’ Vappa of the Śākya clan, the disciple of the Nirgrantha, then answered me: ‘If there is a bhikṣu guarded in body, speech, and mind, I see such a ground: from this, unwholesome outflows arise which lead to a later life. Mahāmaudgalyāyana! If there was unwholesome conduct in a former life, from this unwholesome outflows arise which lead to a later life.’ World-Honored One! Just now I was discussing thus with Vappa of the Śākya clan, a disciple of the Nirgrantha, and for this matter we gathered and are sitting in the assembly hall.”
Then the World-Honored One said to Vappa of the Śākya clan, a disciple of the Nirgrantha: “If what I say is right, you should say it is right; if it is not right, you should say it is not right. If you have any doubt, you may ask me: ‘Ascetic Gautama! What matter is this? What meaning is this?’ According to what I say, if you can accept it, I can discuss this matter with you.” Vappa answered: “Ascetic Gautama! If what is said is right, I will say it is right; if it is not right, I will say it is not right. If I have any doubt, I will ask Gautama: ‘Gautama! What matter is this? What meaning is this?’ According to what the ascetic Gautama says, I will accept and keep it. Let the ascetic Gautama simply discuss this matter with me.”
The World-Honored One asked: “Vappa, what do you think? If a bhikṣu gives rise to unwholesome bodily conduct, outflows, vexation, and sorrow, at a later time his unwholesome bodily conduct ceases, he does not make new action and casts off old action, and right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging, which is what noble wisdom sees and noble wisdom knows. The conduct of ignorance in which the body gives rise to the unwholesome, speech acts unwholesomely, and the mind acts unwholesomely, with outflows, vexation, and sorrow—at a later time his unwholesome conduct of ignorance ceases, he does not make new action and casts off old action, and right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging, which is what noble wisdom sees and noble wisdom knows. How is it, Vappa? For a bhikṣu thus guarded in body, speech, and mind, do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?” Vappa answered: “Gautama! If there is a bhikṣu thus guarded in body, speech, and mind, I do not see such a ground: that from this unwholesome outflows arise which lead to a later life.”
The World-Honored One praised him: “Excellent, Vappa! How is it, Vappa? If a bhikṣu’s ignorance is ended and knowledge has arisen; his ignorance ended and knowledge arisen, when a feeling bounded by the body arises he knows a feeling bounded by the body arises, and when a feeling bounded by life arises he knows a feeling bounded by life arises; when the body breaks up and life ends, his life span already finished, right in this present life everything felt comes to an end and ceases; know that it is utterly cooled. It is like this, Vappa: because of the tree there is a shadow; suppose a person comes with a sharp axe and cuts that tree at the root, cuts it section by section, breaks it into ten pieces or into a hundred pieces, and burns it with fire into ash, which is either scattered by a great wind or thrown into water. Vappa, what do you think? The shadow exists because of the tree; when that shadow has had its cause cut off, does it cease and not arise?” Vappa answered: “So it is, Gautama!”
The World-Honored One went on: “Vappa! Know that a bhikṣu is likewise so: ignorance ended and knowledge arisen; his ignorance ended and knowledge arisen, when a feeling bounded by the body arises he knows a feeling bounded by the body arises, and when a feeling bounded by life arises he knows a feeling bounded by life arises; when the body breaks up and life ends, his life span already finished, right in this present life everything felt comes to an end and ceases; know that it is utterly cooled. Vappa! A bhikṣu thus rightly liberated in mind then gains the six good abidings. What are the six? Vappa! A bhikṣu, seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. Vappa! A bhikṣu thus rightly liberated in mind—this is called gaining the first good abiding. Likewise for the ear, nose, tongue, and body, and for the mind knowing dharmas: he is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. Vappa! A bhikṣu thus rightly liberated in mind—this is called gaining the sixth good abiding. Vappa! A bhikṣu thus rightly liberated in mind gains these six good abidings.”
Vappa said: “So it is, Gautama! The learned noble disciple thus rightly liberated in mind gains the six good abidings. What are the six? Gautama! The learned noble disciple, seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. Gautama! The learned noble disciple thus rightly liberated in mind—this is called gaining the first good abiding. Likewise for the ear, nose, tongue, and body, and for the mind knowing dharmas: he is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. So it is, Gautama! The learned noble disciple thus rightly liberated in mind—this is called gaining the sixth good abiding. So it is, Gautama! The learned noble disciple thus rightly liberated in mind gains these six good abidings.”
Then Vappa said to the World-Honored One: “Gautama! I have understood; Well-Gone One! I have comprehended. Gautama is like a person with clear eyes, who sets face up what is overturned, uncovers what is covered, shows the way to one who has lost it, and gives light in the darkness, so that those with eyes see forms; the ascetic Gautama is likewise so: for me, by measureless means, he has taught the Dharma and revealed its meaning, in accord with its various paths. World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.
“World-Honored One! It is like a person who keeps a bad horse, hoping to gain profit from it, who only wearies himself and gains no profit. World-Honored One! I too am like this: that foolish Nirgrantha was not good at clear understanding, could not understand and know, did not recognize a good field, and did not examine himself; for a long night I honored him, made offerings to him, and served him with homage, hoping to gain profit from it, suffering in vain and to no benefit. World-Honored One! I now take refuge a second time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.
“World-Honored One! I was ignorant before, and had faith and reverence toward the foolish Nirgrantha; it is cut off from this day. Why is that? Because he deceived me. World-Honored One! I now take refuge a third time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.” Thus spoke the Buddha. Vappa of the Śākya clan 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 to Vappa, the second, ends [one thousand five hundred and two characters]”.
〔13 · The World-Honored One Addressed the Bhikṣus〕（0435a26）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: “There are three fords, different in lineage, different in name, different in school, different in teaching, which the wise receive well, hold firmly, and teach to others, and yet gain no benefit. What are the three? There are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by past deeds; again there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by a lord’s creation; again there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is without cause and without condition.
“Among them, if there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by past deeds, I go to them, and having arrived, I ask: ‘Friends! Do you truly see thus and say thus: everything a person does is made by past deeds?’ They answer: ‘Yes.’ I further say to them: ‘If that is so, Friends, you are all killers. Why is that? Because everything is made by past deeds. Likewise, Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view. Why is that? Because everything is made by past deeds. Friends! If everything is made by past deeds, then for one who sees thus and takes it as true, with regard to what should be done and not done, within, there is neither desire nor effort. Friends! If, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught. Speaking thus according to the dharma of an ascetic, one can then overcome those śramaṇas and brāhmaṇas by reason.’
“Among them, if there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by a lord’s creation, I go to them, and having arrived, I ask: ‘Friends! Do you truly see thus and say thus: everything a person does is made by a lord’s creation?’ They answer: ‘Yes.’ I further say to them: ‘If that is so, Friends, you are all killers. Why is that? Because everything is made by a lord’s creation. Likewise, Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view. Why is that? Because everything is made by a lord’s creation. Friends! If everything is made by a lord’s creation, then for one who sees thus and takes it as true, with regard to what should be done and not done, within, there is neither desire nor effort. Friends! If, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught. Speaking thus according to the dharma of an ascetic, one can then overcome those śramaṇas and brāhmaṇas by reason.’
“Among them, if there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is without cause and without condition, I go to them, and having arrived, I ask: ‘Friends! Do you truly see thus and say thus: everything a person does is without cause and without condition?’ They answer: ‘Yes.’ I further say to them: ‘If that is so, Friends, you are all killers. Why is that? Because everything is without cause and without condition. Likewise, Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view. Why is that? Because everything is without cause and without condition. Friends! If everything is without cause and without condition, then for one who sees thus and takes it as true, with regard to what should be done and not done, within, there is neither desire nor effort. Friends! If, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught. Speaking thus according to the dharma of an ascetic, one can then overcome those śramaṇas and brāhmaṇas by reason.’
“The Dharma I have known and awakened to myself, which I teach you, none can overcome, none can defile, none can restrain, whether śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world. How is it that the Dharma I have known and awakened to myself, which I teach you, is not something that śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world can overcome, can defile, or can restrain? There are the six sense-base dharmas, which I have known and awakened to myself and teach you, which śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world cannot overcome, cannot defile, and cannot restrain. Again there are the six element dharmas, which I have known and awakened to myself and teach you, which śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world cannot overcome, cannot defile, and cannot restrain.
“What are the six sense-base dharmas which I have known and awakened to myself and teach you? That is, the eye base, and the ear, nose, tongue, body, and mind bases; these are called the six sense-base dharmas, which I have known and awakened to myself and teach you. What are the six element dharmas which I have known and awakened to myself and teach you? That is, the earth element, and the water, fire, wind, space, and consciousness elements; these are called the six element dharmas, which I have known and awakened to myself and teach you.
“Through the union of the six elements there is birth in a mother’s womb; because of the six elements there are the six sense bases, because of the six sense bases there is contact, because of contact there is feeling. Bhikṣus! One who has feeling knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering as it really is. How does one know suffering as it really is? That is, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting what one hates, the suffering of parting from what one loves, the suffering of not getting what one seeks, and in brief, the suffering of the five aggregates of clinging; this is called knowing suffering as it really is. How does one know the arising of suffering as it really is? That is, this craving which takes up future existence, together with delight and desire, seeking existence here and there; this is called knowing the arising of suffering as it really is. How does one know the cessation of suffering as it really is? That is, this craving which takes up future existence, together with delight and desire, seeking existence here and there, cut off without remainder, given up, vomited out, exhausted, without desire, ceased, stilled, sunk away; this is called knowing the cessation of suffering as it really is. How does one know the path to the cessation of suffering as it really is? That is, the noble path of eight factors, from right view up to right concentration, these being eight; this is called knowing the path to the cessation of suffering as it really is. Bhikṣus! One should know suffering as it really is, one should cut off the arising of suffering, one should realize the cessation of suffering, one should cultivate the path to the cessation of suffering. If a bhikṣu knows suffering as it really is, cuts off the arising of suffering, realizes the cessation of suffering, and cultivates the path to the cessation of suffering, this is called a bhikṣu with all outflows ended, all bonds undone, who by right knowledge reaches the end of suffering.” 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 Fords, the third, ends [a thousand one hundred and eighty-four characters]”.
〔14 · The Venerable Rāhula Also Traveled〕（0436a14）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula was also staying at Rājagṛha, in the Hot Spring Grove. Then the World-Honored One, when the night had passed, at dawn put on his robe, took his bowl, and entered Rājagṛha to beg for alms; having finished begging for alms, he came to Rāhula’s dwelling in the Hot Spring Grove. The venerable Rāhula, seeing the Buddha coming from afar, went out to meet him, took the Buddha’s robe and bowl, spread a seat for the Buddha, and drew water to wash his feet. Having washed his feet, the Buddha sat on Rāhula’s seat.
Then the World-Honored One took up the water vessel, poured out the water, leaving a little, and asked: “Rāhula! Do you now see me take up this water vessel and pour out the water, leaving a little?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is little, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.” The World-Honored One again took up this vessel with a little water, poured it all out, and asked: “Rāhula! Do you again see me take up the vessel with a little water and pour it all out?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is entirely thrown away, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.” The World-Honored One again took up this empty water vessel, turned it over on the ground, and asked: “Rāhula! Do you again see me take up the empty water vessel and turn it over on the ground?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is overturned, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.” The World-Honored One again took up this overturned water vessel, turned it back so that it faced up, and asked: “Rāhula! Do you again see me take up the overturned water vessel and turn it back so that it faces up?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is face up, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, not feeling conscience, not feeling scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.
“Rāhula! It is like a king who has a great elephant: when it enters battle and fights, it uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, and tusks, using all of them, and guards only its trunk. The elephant trainer, seeing this, thinks thus: ‘This royal great elephant still cherishes its life. Why is that? When this royal great elephant enters battle and fights, it uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, and tusks, using all of them, and guards only its trunk.’ Rāhula! If the royal great elephant, when it enters battle and fights, uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, tusks, and trunk, using every one of them, the elephant trainer, seeing this, thinks thus: ‘This royal great elephant no longer cherishes its life. Why is that? When this royal great elephant enters battle and fights, it uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, tusks, and trunk, using every one of them.’ Rāhula! If the royal great elephant, when it enters battle and fights, uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, tusks, and trunk, using every one of them—Rāhula! I say that when this royal great elephant enters battle and fights, there is no evil it will not do. In this way, Rāhula! That is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple—Rāhula! I say that there is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.”
Then the World-Honored One spoke a verse:
A person who transgresses one dharma, that is, false speech,
who does not fear the next world, there is no evil he will not do.
Better to swallow an iron ball, hot as fire,
than to break the precepts and receive the faithful offerings of the world.
If one fears suffering and does not hold it dear,
whether in hidden places or in open ones, do no evil action.
If an unwholesome action has been done or is being done,
in the end one is not freed from it, nor is there any place to flee.
Having spoken the verse, the World-Honored One asked Rāhula again: “What do you think? What does a person use a mirror for?” The venerable Rāhula answered: “World-Honored One! To look at one’s own face, to see whether it is clean or not.” The World-Honored One went on: “So it is, Rāhula! If you are about to do a bodily action, observe that bodily action: ‘I am about to do a bodily action; is that bodily action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: I am about to do a bodily action, and that bodily action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off that bodily action you are about to do. Rāhula! If, when observing, you then know: I am about to do a bodily action, and that bodily action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up that bodily action you are about to do.
“Rāhula! If you are now doing a bodily action, observe this bodily action: ‘If I am now doing a bodily action, is this bodily action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: I am now doing a bodily action, and this bodily action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off this bodily action you are now doing. Rāhula! If, when observing, you then know: I am now doing a bodily action, and this bodily action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up this bodily action you are now doing.
“Rāhula! If you have done a bodily action, observe that bodily action: ‘If I have done a bodily action, and that bodily action has already passed, ceased, and changed, is it pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: I have done a bodily action, that bodily action has already passed, ceased, and changed, and that bodily action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should go to good friends and those of the holy life, and, with regard to that bodily action you have done, wholeheartedly confess it, speak of it with remorse, be careful not to conceal it, and guard yourself better from then on. Rāhula! If, when observing, you then know: I have done a bodily action, that bodily action has already passed, ceased, and changed, and that bodily action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should rejoice day and night, dwelling with right mindfulness and right knowledge. So too for verbal action.
“Rāhula! Because of past conduct, a mental action has already arisen; observe that mental action: ‘If, because of past conduct, a mental action has already arisen, is that mental action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: because of past conduct a mental action has already arisen, that mental action has already passed, ceased, and changed, and that mental action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off that past mental action. Rāhula! If, when observing, you then know: the mental action that has already arisen because of past conduct has already passed, ceased, and changed, and that mental action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up that past mental action.
“Rāhula! Because of future conduct, a mental action will arise; observe that mental action: ‘If, because of future conduct, a mental action will arise, is that mental action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: because of future conduct a mental action will arise, and that mental action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off that future mental action. Rāhula! If, when observing, you then know: because of future conduct a mental action will arise, and that mental action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up that future mental action.
“Rāhula! Because of present conduct, a mental action now arises; observe this mental action: ‘If, because of present conduct, a mental action now arises, is this mental action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: because of present conduct a mental action now arises, and this mental action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off this present mental action. Rāhula! If, when observing, you then know: because of present conduct a mental action now arises, and this mental action is impure [the base text reads impure here], whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up this present mental action.
“Rāhula! If there were śramaṇas and brāhmaṇas in the past who, with regard to bodily, verbal, and mental action, had observed and so observed, had purified and so purified, all of them, with regard to this bodily, verbal, and mental action, had observed and so observed, had purified and so purified. Rāhula! If there will be śramaṇas and brāhmaṇas in the future who, with regard to bodily, verbal, and mental action, will observe and so observe, will purify and so purify, all of them, with regard to this bodily, verbal, and mental action, will observe and so observe, will purify and so purify. Rāhula! If there are śramaṇas and brāhmaṇas in the present who, with regard to bodily, verbal, and mental action, are observing in the present, purifying in the present, all of them, with regard to this bodily, verbal, and mental action, are observing in the present, purifying in the present. Rāhula! You should train thus: I too, with this same bodily, verbal, and mental action, observe in the present and purify in the present.”
Then the World-Honored One spoke a verse again:
Bodily action, verbal action, mental action—Rāhula!
Wholesome and unwholesome dharmas you should constantly observe.
Knowingly speaking falsely—Rāhula, do not speak so;
a shaven head living by others, how could one speak falsely?
One who overturns the dharma of an ascetic, empty and without truth,
that is, one who speaks falsely and does not guard his mouth.
Therefore do not speak falsely, son of the Rightly Awakened One;
this is the dharma of an ascetic, in which Rāhula should train.
In every quarter plenty and joy, secure and without fear:
Rāhula, when you go there, do no harm to others.
Thus spoke the Buddha. The venerable Rāhula 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 to Rāhula, the fourth, ends [one thousand eight hundred and thirty-two characters]”.
〔15 · The World-Honored One Addressed the Bhikṣus〕（0437b26）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 there is action done intentionally, I say that one must experience its result, either in this world or in a later life; if there is action not done intentionally, I say that one need not experience its result. Among these, the body intentionally does three actions, unwholesome, which with painful fruit are experienced as a painful result; speech has four actions, and mind has three actions, unwholesome, which with painful fruit are experienced as a painful result.
“What are the three actions the body does intentionally, unwholesome, which with painful fruit are experienced as a painful result? The first is called killing: extremely evil, drinking blood, desiring to injure, without loving-kindness toward living beings, down to insects and worms. The second is called taking what is not given: attached to another’s property, taking it with the intention of theft. The third is called sexual misconduct: that woman may be protected by her father, or protected by her mother, or protected by her father and mother, or protected by her sisters, or protected by her brothers, or protected by the wife’s parents, or protected by her kinsfolk, or protected by those of her clan, or be the wife of another, for whom there are penalties of flogging and terror, and one who belongs to another by name, one on hire, down to one given a garland; he himself violates such a woman. This is called the three actions the body does intentionally, unwholesome, which with painful fruit are experienced as a painful result.
“What are the four actions speech does intentionally, unwholesome, which with painful fruit are experienced as a painful result? The first is called false speech: whether in the assembly, or among his kin, or in the royal household, if someone summons him and asks, ‘Say what you know’, not knowing, he says he knows; knowing, he says he does not know; not seeing, he says he sees; seeing, he says he does not see; for himself, for another, or for wealth, he knowingly speaks falsely. The second is called divisive speech: wishing to part others, hearing this he tells that, wishing to break this up; hearing that he tells this, wishing to break that up; those who are united he wishes to part, and those who are parted he parts further; he forms factions, delights in factions, and praises factions. The third is called harsh speech: if he says anything, his words are coarse and rough, with an evil sound offensive to the ear, not liked by the assembly, not loved by the assembly, causing others suffering and vexation and leaving people unsettled; he speaks such words. The fourth is called idle speech: speaking at the wrong time, speaking what is not true, speaking what is without meaning, speaking what is not Dharma, speaking what does not bring stillness, and also praising what does not bring stillness, going against the time, not teaching well, and not rebuking well either. This is called the four actions speech does intentionally, unwholesome, which with painful fruit are experienced as a painful result.
“What are the three actions the mind does intentionally, unwholesome, which with painful fruit are experienced as a painful result? The first is called covetousness: seeing another’s property and means of livelihood, he constantly looks and longs, wishing that I might have it. The second is called ill will: harboring hatred and envy in the mind, he thinks thus: ‘Those living beings should be killed, should be bound, should be arrested, should be removed, should be driven out and expelled.’ His mind wishes them to receive measureless suffering. The third is called wrong view: his views inverted, he sees thus and says thus: there is no giving, there is no offering, there are no incantations, there is no good and bad action, there is no result of good and bad action, there is no this world and that world, there is no father and there is no mother; in the world there are no true persons who go to a good place, go well, and tend well, who in this world and that world know and realize for themselves and dwell having attained realization. This is called the three actions the mind does intentionally, unwholesome, which with painful fruit are experienced as a painful result.
“The learned noble disciple casts off unwholesome bodily action and cultivates wholesome bodily action; he casts off unwholesome verbal and mental action and cultivates wholesome verbal and mental action. That learned noble disciple, thus complete in energy and the virtue of the precepts, accomplishes pure bodily action, accomplishes pure verbal and mental action, is free from hatred and free from contention, rids himself of drowsiness, is without arrogance, cuts off doubt and crosses over conceit, has right mindfulness and right knowledge, and is without delusion. With a mind imbued with loving-kindness he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with loving-kindness, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘Formerly this mind of mine was little and not well cultivated; now this mind of mine is measureless and well cultivated.’ The mind of the learned noble disciple being thus measureless and well cultivated, if formerly, because of bad friends, he was heedless and did unwholesome action, that cannot carry him off, cannot defile him, and no longer follows him. If there were a young boy or girl who from birth could practice the liberation of mind by loving-kindness, could that one, at a later time, do unwholesome action with body, speech, or mind again?” The bhikṣus answered: “No, World-Honored One! Why is that? If one does no evil action oneself, from what could evil action arise?” The World-Honored One went on: “Therefore men and women, at home and gone forth, should always diligently cultivate the liberation of mind by loving-kindness. If those men and women, at home and gone forth, cultivate the liberation of mind by loving-kindness, they do not carry this body to that world, but go only according to the mind. A bhikṣu should think thus: ‘Formerly I was heedless and did unwholesome action; all of that I can experience now, and in the end not in a later life.’ If there is one who thus practices the liberation of mind by loving-kindness, measureless and well cultivated, he surely attains non-returning, or attains something higher still.
“Likewise compassion and sympathetic joy; with a mind imbued with equanimity, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘Formerly this mind of mine was little and not well cultivated; now this mind of mine is measureless and well cultivated.’ The mind of the learned noble disciple being thus measureless and well cultivated, if formerly, because of bad friends, he was heedless and did unwholesome action, that cannot carry him off, cannot defile him, and no longer follows him. If there were a young boy or girl who from birth could practice the liberation of mind by equanimity, could that one, at a later time, do unwholesome action with body, speech, or mind again?” The bhikṣus answered: “No, World-Honored One! Why is that? If one does no evil action oneself, from what could evil action arise?” The World-Honored One went on: “Therefore men and women, at home and gone forth, should always diligently cultivate the liberation of mind by equanimity. If those men and women, at home and gone forth, cultivate the liberation of mind by equanimity, they do not carry this body to that world, but go only according to the mind. A bhikṣu should think thus: ‘Formerly I was heedless and did unwholesome action; all of that I can experience now, and in the end not in a later life.’ If there is one who thus practices the liberation of mind by equanimity, measureless and well cultivated, he surely attains non-returning, or attains something higher still.” 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 Intention, the fifth, ends [a thousand one hundred and seventy-four characters]”.
〔16 · The Kālāma People of Kesaputta〕（0438b16）Thus have I heard. At one time the Buddha was staying in the Kālāma park, together with a great company of bhikṣus; he came to Kesaputta and stayed in the Śiṃśapā Grove north of the village of Kesaputta. At that time the Kālāma people of Kesaputta heard: the ascetic Gautama, a son of the Śākyas, who left the Śākya clan, went forth and trained in the way, is staying in the Kālāma park together with a great company of bhikṣus, has come to this Kesaputta, and is staying in the Śiṃśapā Grove north of the village of Kesaputta. That ascetic Gautama has a great name, heard throughout the ten directions: the ascetic Gautama is the Tathāgata, the Unattached, the Rightly and Fully Awakened, Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer by the Dharma of the Path, the Teacher of Gods and Humans, called the Buddha, the Blessed One. In this world, among gods, Māra, and Brahmā, śramaṇas and brāhmaṇas, from humans up to gods, he knows and realizes for himself and dwells having attained realization. If he teaches the Dharma, it is good in the beginning, good in the middle, and good in the end, with meaning and with wording, complete and pure, revealing the holy life. If one sees the Tathāgata, the Unattached, the Rightly and Fully Awakened, and honors him and pays him homage, makes offerings and serves him, one swiftly gains good benefit. Let us go together to see the ascetic Gautama, to pay homage and make offerings.
Having heard this, the Kālāma people of Kesaputta, each accompanied by his own kind and household, came out of Kesaputta and went north to the Śiṃśapā Grove, wishing to see the World-Honored One, to pay homage and make offerings. Having arrived at the Buddha’s place, some of those Kālāma people bowed their heads at the Buddha’s feet and withdrew and sat to one side; some greeted the Buddha and withdrew and sat to one side; some joined their palms toward the Buddha and withdrew and sat to one side; some, having seen the Buddha from afar, sat in silence. At that time, when the Kālāma people had each sat down, the Buddha taught them the Dharma, encouraging aspiration and bringing about joy; having by measureless means taught them the Dharma, encouraging aspiration and bringing about joy, he remained silent. Then the Kālāma people, the Buddha having taught them the Dharma, encouraging aspiration and bringing about joy, each rose from their seats, bared one shoulder of their robes, joined their palms toward the Buddha, and said to the World-Honored One: “Gautama! There is a śramaṇa or brāhmaṇa who comes to the Kālāmas and only praises what he himself knows and sees, and disparages what others know and see. Gautama! Again there is a śramaṇa or brāhmaṇa who comes to the Kālāmas and likewise praises what he himself knows and sees, and disparages what others know and see. Gautama! Having heard this, doubt arises in us: ‘Of these śramaṇas and brāhmaṇas, which is true and which is false?’”
The World-Honored One said to them: “Kālāmas! Do not give rise to doubt. Why is that? Because from doubt arises hesitation. Kālāmas! You yourselves have no pure knowledge: is there a later life, or is there no later life? Kālāmas! Nor do you have pure knowledge: is what is done a sin, or is it no sin? Kālāmas! Know that actions are of three kinds, arising from what is habitually accumulated. What are the three? Kālāmas! That is, greed: from it actions arise, from what is habitually accumulated. Kālāmas! Hatred and delusion: from them actions arise, from what is habitually accumulated. Kālāmas! The greedy one, covered by greed, has a mind without contentment, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor. Kālāmas! The hateful one, covered by hatred, has a mind without contentment, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor. Kālāmas! The deluded one, covered by delusion, has a mind without contentment, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor.
“Kālāmas! The learned noble disciple leaves off killing and cuts off killing, lays aside knife and staff, has shame and has scruple, has a mind of loving-kindness and compassion, benefiting all, down to insects and worms; with regard to killing he purifies his mind. Kālāmas! The learned noble disciple leaves off taking what is not given and cuts off taking what is not given; he takes only what is given, delights in what is given, and constantly loves to give, rejoicing and without stinginess, not expecting a return; with regard to taking what is not given he purifies his mind. Kālāmas! The learned noble disciple leaves off what is not the holy life and cuts off what is not the holy life; he diligently practices the holy life, energetically practices what is excellent, pure and without stain, free from desire and having cut off sexual intercourse; with regard to what is not the holy life he purifies his mind. Kālāmas! The learned noble disciple leaves off false speech and cuts off false speech; he speaks the truth, delights in the truth, dwells in the truth without wavering, trustworthy in everything, not deceiving the world; with regard to false speech he purifies his mind.
“Kālāmas! The learned noble disciple leaves off divisive speech and cuts off divisive speech; he practices not speaking divisively and does not break others apart; he does not, hearing this, tell that, wishing to break this up; he does not, hearing that, tell this, wishing to break that up; those who are parted he wishes to unite, and those united he gladdens; he does not form factions, does not delight in factions, does not praise factions; with regard to divisive speech he purifies his mind. Kālāmas! The learned noble disciple leaves off harsh speech and cuts off harsh speech: if there is speech whose words are coarse and rough, with an evil sound offensive to the ear, not liked by the assembly, not loved by the assembly, causing others suffering and vexation and leaving people unsettled, he cuts off such words; if he says anything, it is clear and gentle, soft and smooth, pleasing to the ear and entering the heart, delightful and lovable, giving others peace and happiness, the sound of his words full and clear, not making people afraid, letting others become settled; he speaks such words; with regard to harsh speech he purifies his mind. Kālāmas! The learned noble disciple leaves off idle speech and cuts off idle speech; he speaks at the right time, speaks what is true, speaks what is Dharma, speaks what has meaning, speaks what brings stillness, delights in speaking what brings stillness, his affairs in accord with the time, gaining what is fitting, teaching well, rebuking well; with regard to idle speech he purifies his mind. Kālāmas! The learned noble disciple leaves off covetousness and cuts off covetousness; his mind harbors no contention; seeing another’s property and means of livelihood, he does not give rise to covetousness, wishing that I might have it; with regard to covetousness he purifies his mind.
“Kālāmas! The learned noble disciple leaves off hatred and cuts off hatred; he has shame and has scruple, he has a mind of loving-kindness and compassion, benefiting all, down to insects and worms; with regard to ill will he purifies his mind. Kālāmas! The learned noble disciple leaves off wrong view and cuts off wrong view; he practices right view and is not inverted, and sees thus and says thus: ‘There is giving, there is offering, and there are incantations; there is the result of good and bad action; there is this world and that world, there is father and there is mother; in the world there are true persons who go to a good place, go well and tend well, who in this world and that world know and realize for themselves and dwell having attained realization; with regard to wrong view he purifies his mind.’
“Thus, Kālāmas! The learned noble disciple accomplishes pure bodily action, accomplishes pure verbal and mental action, is free from hatred and free from contention, rids himself of drowsiness, is without arrogance, cuts off doubt and crosses over conceit, has right mindfulness and right knowledge, and is without delusion. With a mind imbued with loving-kindness he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with loving-kindness, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. Likewise compassion and sympathetic joy; with a mind imbued with equanimity, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world.
“Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention, then gains the four secure abidings. What are the four? There is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view, and hold it fully, and when the body breaks up and life ends I will surely reach a good place, and be born in a heaven. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the first secure abiding. Next, Kālāmas! There is no this world and that world, there is no result of good and bad action; even so, in this very life I am not on that account reviled by others, but am praised by those of right knowledge, and the energetic and those of right view speak of it as existing. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the second secure abiding. Next, Kālāmas! Whatever I may do, I will surely do no evil, and I think no evil. Why is that? If I do no evil myself, from what could suffering arise? Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the third secure abiding. Next, Kālāmas! Whatever I may do, I will surely do no evil; I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the fourth secure abiding. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the four secure abidings.”
The Kālāma people said to the World-Honored One: “So it is, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention, gains the four secure abidings. What are the four? There is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view, and hold it fully, and when the body breaks up and life ends I will surely reach a good place, even to a heaven. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the first secure abiding. Next, Gautama! If there is no this world and that world, there is no result of good and bad action, in this very life I am not on that account reviled by others, but am praised by those of right knowledge, and the energetic and those of right view speak of it as existing. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the second secure abiding. Next, Gautama! Whatever I may do, I will surely do no evil, and I think no evil. Why is that? If I do no evil myself, from what could suffering arise? Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the third secure abiding. Next, Gautama! Whatever I may do, I will surely do no evil; I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the fourth secure abiding. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the four secure abidings. Gautama! I have understood; Well-Gone One! I have comprehended. World-Honored One! We all take refuge in the Buddha, the Dharma, and the community of bhikṣus; we only wish that the World-Honored One would accept us as upāsakas; from this day on, for life, we take refuge, until life ends.” Thus spoke the Buddha. All the Kālāma people 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 to the Kālāmas, the sixth, ends [one thousand nine hundred and eighty-seven characters]”.
〔17 · The God Asura Had a Son〕（0439c26）Thus have I heard. At one time the Buddha was staying at the Nālandā grove, in the mango grove of Qiang village. At that time the god Asura had a son named Gāmaṇi, majestic in form and appearance, his radiance shining brilliantly, who, as the night was ending and dawn approaching, went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and stood to one side. Gāmaṇi, son of the god Asura, said: “World-Honored One! The brāhmaṇas exalt themselves and serve various gods; if living beings die, they can make them go freely to and fro in a good place and be born in a heaven. The World-Honored One is the lord of the Dharma; I only wish that the World-Honored One would make living beings, when they die, reach a good place and be born among the gods.”
The World-Honored One said to him: “Gāmaṇi! I now ask you; answer as you understand. Gāmaṇi, what do you think? If in a village there are men or women who are lazy and without energy, and practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view; when they die, if a crowd comes and each joins palms toward them, praising and praying, saying thus: ‘You men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view; because of this and conditioned by this, when the body breaks up and life ends, you will surely reach a good place and be born in a heaven.’ In this way, Gāmaṇi! Would those men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, reach a good place and be born in a heaven?” Gāmaṇi answered: “No, World-Honored One!” The World-Honored One praised him: “Excellent, Gāmaṇi! Why is that? That those men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, should reach a good place and be born in a heaven—this is not possible. Gāmaṇi! It is like this: not far from a village there is a deep pool of water, and a person throws a large heavy stone into the water; if a crowd comes and each joins palms toward it, praising and praying, saying thus: ‘May the stone float up.’ Gāmaṇi, what do you think? Would this large heavy stone, because the crowd each join palms, praising and praying, because of this and conditioned by this, float up?” Gāmaṇi answered: “No, World-Honored One!”
The World-Honored One went on: “So it is, Gāmaṇi! That those men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, should reach a good place and be born in a heaven—this is not possible. Why is that? Because these ten unwholesome courses of action: black has a black result, naturally tends downward, and surely reaches a bad place.
“Gāmaṇi, what do you think? If in a village there are men or women who are energetic and diligent, and practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view; when they die, if a crowd comes and each joins palms toward them, praising and praying, saying thus: ‘You men and women, energetic and diligent, who practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view; because of this and conditioned by this, when the body breaks up and life ends, you will reach a bad place and be born in hell.’ Gāmaṇi, what do you think? Would those men and women, energetic and diligent, who practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, reach a bad place and be born in hell?” Gāmaṇi answered: “No, World-Honored One!” The World-Honored One praised him: “Excellent, Gāmaṇi! Why is that? Gāmaṇi! That those men and women, energetic and diligent, who practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, should be born in a bad place and be born in hell—this is not possible. Why is that? Gāmaṇi! Because these ten wholesome courses of action: white has a white result, naturally rises upward, and surely reaches a good place.
“Gāmaṇi! It is like this: not far from a village there is a deep pool of water, and a person throws a jar of ghee and oil into the water and it breaks; the dregs and shards sink down, and the ghee and oil float up. In this way, Gāmaṇi! Those men and women, energetic and diligent, who practice wonderful dharmas, are accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view. When they die—that is, this body is coarse material, of the kind of the four great elements, born of father and mother, nourished by clothing and food, sitting and lying, massage, bathing, and forcible endurance; it is a dharma of breaking up, a dharma of ending, a dharma of scattering—after they die, they are either pecked and eaten by crows, or eaten by tigers and wolves, or burnt, or buried, and all become dust; but their mind, mentation, and consciousness, constantly imbued with faith, imbued with energy, much learning, giving, and wisdom, because of this and conditioned by this, naturally rise upward and are born in a good place.
“Gāmaṇi! That one who kills, leaving off killing and cutting off killing—this is the path to the garden, the path upward, the path to a good place. Gāmaṇi! One who takes what is not given, commits sexual misconduct, speaks falsely, up to holding wrong view, leaving off wrong view and gaining right view—this is the path to the garden, the path upward, the path to a good place. Gāmaṇi! There is again a path to the garden, a path upward, a path to a good place. Gāmaṇi! What is the further path to the garden, path upward, path to a good place? That is, the noble path of eight factors, from right view up to right concentration, these being eight. Gāmaṇi! This is called the further path to the garden, path upward, path to a good place.” Thus spoke the Buddha. Gāmaṇi 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 to Gāmaṇi, the seventh, ends [a thousand two hundred and thirteen characters]”.
「隨人所作業則受其報」〔T01 0433a14〕——鹽喻經以此句開卷，而說此句有二讀：若一業必受一報，則「不行梵行不得盡苦」〔T01 0433a15〕；若所受之報隨人而異，則「修行梵行便得盡苦」〔T01 0433a16〕。這一卷七經，是業相應品的前半；品題自標「業相應品第二〔有十經〕〔初一日誦〕」〔T01 0433a09〕，品之名從此自標，十經分在兩卷，本卷收前七，後三經在卷第四。十經之名，品首攝頌二行舉之：「鹽喻、惒破、度羅云、思、伽藍」〔T01 0433a10〕，「伽彌尼、師子尼乾、波羅牢」〔T01 0433a11〕。七經中，鹽喻經、度經、思經三經世尊告諸比丘；惒破經記尊者大目乾連與尼乾弟子釋惒破之論，世尊至而與惒破問答；羅云經是世尊教尊者羅云；伽藍經是世尊答羇舍子伽藍人之疑；伽彌尼經是世尊答阿私羅天子伽彌尼之問。七經所說，皆是業與報之間的事：業同而報異，報在業之外另有所依；舊業可棄，新業可不造；業之淨不淨可於將作、現作、已作時觀之；業有故作不故作之別；業有三因；業之趣下趣上自然而然。
一、業同而報異（經一一）
「謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報」〔T01 0433a19〕；「謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報」〔T01 0433c07〕。兩句所作之業是一，「作不善業」四字不改；所異者唯修與不修，而報分地獄與現法。鹽喻以此：「有人以一兩鹽投少水中，欲令水鹹不可得飲」〔T01 0433a22〕，同一兩鹽投恒水則不然，「一兩鹽少，是故不能令鹹叵飲」〔T01 0433b08〕。鹽是業，水是人；鹽不變，水之多少變。奪羊之喻、負債之喻同此：奪羊者有勢則取，竊羊者無勢則主還奪取；負五錢者貧則為主所縛，負百錢者富則不為主所縛。三喻各分二面，每面皆歸於修身、修戒、修心、修慧四事之修與不修；至第三喻現法報一面之末，乃結以一句：「彼於現法設受善惡業報而輕微也」〔T01 0434a09〕，隨即結經。業之報不唯繫於業，更繫於受報之人。此是業相應品開卷所立：業是因，而非唯一之因。
二、不更造新業，棄捨故業（經一二）
惒破經先記尼乾弟子釋惒破與尊者大目乾連共論，惒破所持者：比丘雖護身口意，「若有前世行不善行，因此生不善漏令至後世」〔T01 0434a24〕；世尊至，而自與惒破問答。世尊之問只一事：比丘生不善身行、漏、煩熱、憂慼，「彼於後時不善身行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知也」〔T01 0434b23〕；身、口、意三皆如是說。然後問：「汝頗見是處，因此生不善漏令至後世耶」〔T01 0434c01〕。惒破答以不見是處。新業不造、故業棄捨，二事並舉：不造者於未來，棄捨者於已作。鹽喻經說業同報異，此經更進一步：業可盡，盡則不至後世。盡之相，經說「無明已盡，明已生」〔T01 0434c14〕，「生後身覺便知生後身覺，生後命覺便知生後命覺」〔T01 0434c06〕，身壞命終，「即於現世一切所覺便盡止息」〔T01 0434c08〕，「當知至竟冷」〔T01 0434c18〕；此以樹影為喻：「因樹有影」〔T01 0434c09〕，斫根燒灰，「影因樹有，彼影從是已絕其因，滅不生耶」〔T01 0434c12〕，覺之滅亦因其因之絕；而未命終之間，則得六善住處：「比丘眼見色，不喜不憂，捨求無為，正念正智」〔T01 0434c19〕，耳、鼻、舌、身、意亦然。六善住處是業盡之人今世所住；不喜不憂，是不更造新業之相。惒破聞已，自述此六，而三自歸：「唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡」〔T01 0435a09〕；再歸自言「猶如有人養不良馬，望得其利，徒自疲勞而不獲利」〔T01 0435a11〕，長夜奉敬尼乾而唐苦無益；三歸自言於尼乾之信敬「從今日斷。所以者何？欺誑我故」〔T01 0435a18〕。
三、三度處（經一三）
「有三度處，異姓、異名、異宗、異說，謂有慧者善受、極持而為他說，然不獲利」〔T01 0435a26〕。三者是：「謂人所為一切皆因宿命造」〔T01 0435a29〕，「謂人所為一切皆因尊祐造」〔T01 0435b01〕，「謂人所為一切皆無因無緣」〔T01 0435b03〕。世尊之破不辯其說之是非，而指其所至：若一切皆因宿命造，則「諸賢等皆是殺生。所以者何？以其一切皆因宿命造故」〔T01 0435b07〕，不與取、邪婬、妄言乃至邪見皆然；若人如是見而見如真，則「於內因內，作以不作，都無欲、無方便」〔T01 0435b11〕，「若於作以不作，不知如真者，便失正念、無正智，則無可以教」〔T01 0435b12〕。尊祐造、無因無緣二說同此破。三說各異，而其所至是一：作與不作皆不在己，於是無欲、無方便。此是業相應品所遮之三邊：業由前定、業由他定、業無所由。遮之而後立，所立者世尊自知自覺之法，「皆無能伏，皆無能穢，皆無能制」〔T01 0435c11〕；六處「謂眼處，耳、鼻、舌、身、意處」〔T01 0435c19〕，六界「謂地界，水、火、風、空、識界」〔T01 0435c22〕：「以六界合故，便生母胎，因六界便有六處，因六處便有更樂，因更樂便有覺」〔T01 0435c23〕，「若有覺者便知苦如真，知苦習、知苦滅、知苦滅道如真」〔T01 0435c25〕。六界、六處、更樂、覺，皆是今此身之所有，非宿命、非尊祐、非無因；覺者知四諦：苦「謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦」〔T01 0435c27〕，苦習「謂此愛受當來有，樂欲共俱，求彼彼有」〔T01 0435c29〕，苦滅謂此愛「斷無餘、捨、吐、盡、無欲、滅、止、沒」〔T01 0436a03〕，苦滅道「謂八支聖道」〔T01 0436a04〕；「當知苦如真，當斷苦習，當苦滅作證，當修苦滅道」〔T01 0436a06〕，如是者「一切漏盡，諸結已解，能以正智而得苦際」〔T01 0436a08〕。道在知之後。前經說業可盡，此經說盡之者是誰：是有覺而知苦之人，不是宿命、尊祐，亦非無所由。
四、現觀而觀，現淨而淨（經一四）
羅云經是世尊親至溫泉林教尊者羅云。水器四轉：瀉留少水、盡瀉棄、覆、仰，世尊逐轉說「我說彼道少」〔T01 0436a21〕、「我說彼道盡棄」〔T01 0436a27〕、「我說彼道覆」〔T01 0436b03〕、「我說彼道仰」〔T01 0436b09〕，四者各一，而同繫於一事：「謂知已妄言，不羞不悔，不慚不愧，羅云！彼亦無惡不作」〔T01 0436b09〕；故「當作是學，不得戲笑妄言」〔T01 0436a24〕；王象入陣「唯護於鼻」〔T01 0436b13〕，象師知「此王大象猶故惜命」〔T01 0436b14〕，鼻亦用則不復惜命；知已妄言而無慚愧，即是無所不作。頌曰「人犯一法，謂妄言是，不畏後世，無惡不作」〔T01 0436b28〕，「寧噉鐵丸，其熱如火，不以犯戒，受世信施」〔T01 0436c01〕，又曰「若不善業，已作今作，終不得脫，亦無避處」〔T01 0436c05〕。此是業相應品說口業之一處：妄言一法，是一切不善業之門。鏡喻問「欲觀其面，見淨不淨」〔T01 0436c08〕之後，世尊教觀業：「若汝將作身業，即觀彼身業：『我將作身業，彼身業為淨、為不淨，為自為、為他？』」〔T01 0436c09〕，不淨則「羅云！汝當捨彼將作身業」〔T01 0436c13〕，淨則「汝當受彼將作身業」〔T01 0436c15〕；現作、已作亦如是，口業、意業亦如是，三時三業九段，其式不易。過去、未來、現在沙門梵志皆以此觀身、口、意業，「現觀而觀，現淨而淨」〔T01 0437b07〕，而教羅云「汝當如是學，我亦即此身、口、意業，現觀而觀，現淨而淨」〔T01 0437b09〕——『我亦』是羅云所當自期之語。鹽喻經說報隨人異，此經說人之所以異：在於觀。將作時觀，不淨則捨，淨則受；現作時觀，不淨則捨，淨則受；已作時觀，不淨則「汝當詣善知識、梵行人所」〔T01 0436c28〕，「至心發露，應悔過說，慎莫覆藏，更善持護」〔T01 0436c29〕，淨則「晝夜歡喜，住正念正智」〔T01 0437a04〕。業是所觀，觀者是人；人之於業，不在受而已。第二頌「身業、口業、意業，羅云！善不善法，汝應常觀」〔T01 0437b11〕，是此經之教；頌又言「覆沙門法，空無真實，謂說妄言，不護其口」〔T01 0437b15〕，「故不妄言，正覺之子」〔T01 0437b17〕，末句「羅云至彼，莫為害他」〔T01 0437b20〕。
五、故作與不故作（經一五）
「若有故作業，我說彼必受其報，或現世受，或後世受；若不故作業，我說此不必受報」〔T01 0437b26〕。故作、不故作，是業相應品分業之第一刀：必受報者唯故作之業。故作之業，「身故作三業，不善與苦果受於苦報；口有四業，意有三業」〔T01 0437b28〕，身三：殺生「極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲」〔T01 0437c02〕，不與取「著他財物以偷意取」〔T01 0437c04〕，邪婬謂犯父母乃至親族所護之女，「及有名假賃至華鬘」〔T01 0437c08〕；口四：妄言「不知言知，知言不知，不見言見，見言不見」〔T01 0437c12〕，兩舌「欲離別他，聞此語彼，欲破壞此」〔T01 0437c14〕，麤言「辭氣麤獷，惡聲逆耳」〔T01 0437c17〕，綺語「非時說，不真實說，無義說，非法說，不止息說」〔T01 0437c19〕；意三：貪伺「見他財物諸生活具，常伺求望，欲令我得」〔T01 0437c24〕，嫉恚「意懷憎嫉」〔T01 0437c25〕而欲令彼受無量苦，邪見「所見顛倒」〔T01 0437c27〕，謂無施無齋、無善惡業報。然後說多聞聖弟子捨不善業、修善業，「彼心與慈俱，遍滿一方成就遊」〔T01 0438a08〕，「如是二三四方、四維上下，普周一切」〔T01 0438a08〕，悲、喜、捨亦如是，而作是念：「我本此心少不善修，我今此心無量善修」〔T01 0438a11〕。心無量善修已，「若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢汙，不復相隨」〔T01 0438a13〕。本已作之不善業不能將去——此是惒破經「棄捨故業」之所以然：經不言業滅，言的是不能將去、不復相隨，心大則業不能隨。世尊更問「若有幼少童男、童女，生便能行慈心解脫者，而於後時，彼身、口、意寧可復作不善業耶」〔T01 0438a15〕，比丘答不也，「自不作惡業，惡業何由生」〔T01 0438a17〕。經末說修捨心解脫者「不持此身往至彼世，但隨心去此」〔T01 0438b06〕，當念「我本放逸，作不善業，是一切今可受報，終不後世」〔T01 0438b07〕，如是修者「必得阿那含，或復上得」〔T01 0438b09〕。「今可受報，終不後世」，與鹽喻經「現法之報」是一事：心無量善修，則報於現法而輕微，不至後世。
六、諸業有三，因習本有（經一六）
羇舍子伽藍人聞諸沙門梵志各稱己說、呰毀他說而生疑，問世尊何者為實。世尊先答其疑：「汝等莫生疑惑。所以者何？因有疑惑，便生猶豫」〔T01 0438c12〕；然後不說何者為實，而說業：「當知諸業有三，因習本有」〔T01 0438c15〕，三者貪、恚、癡。「貪者為貪所覆，心無厭足」〔T01 0438c18〕，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒；恚、癡同然。業有三因，業之報在業之後，而業之因在業之前；度經遮宿命、尊祐、無因，此經正說其因：貪、恚、癡。多聞聖弟子離殺斷殺，「彼於殺生淨除其心」〔T01 0438c26〕；「與之乃取，樂於與取，常好布施」〔T01 0438c27〕而於不與取淨除其心；「勤修梵行，精勤妙行，清淨無穢」〔T01 0439a01〕而於非梵行淨除其心；「真諦言，樂真諦，住真諦不移動」〔T01 0439a03〕而於妄言淨除其心；「離者欲合，合者歡喜」〔T01 0439a08〕而於兩舌淨除其心；所言「清和柔潤，順耳入心」〔T01 0439a12〕而於麤言淨除其心；「時說、真說、法說、義說、止息說」〔T01 0439a16〕而於綺語淨除其心；「心不懷諍」〔T01 0439a19〕而於貪伺淨除其心；「有慈悲心，饒益一切乃至蜫虫」〔T01 0439a21〕而於嫉恚淨除其心；「行於正見而不顛倒」〔T01 0439a23〕而於邪見淨除其心；然後慈、悲、喜、捨遍滿一切世間成就遊，便得四安隱住處。四安隱住處，是此經之所獨說：「有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃生天上」〔T01 0439b09〕，此其一；「無此世彼世，無善惡業報，如是我於現法中，非以此故為他所毀，但為正智所稱譽」〔T01 0439b13〕，此其二；「若有所作，必不作惡，我不念惡。所以者何？自不作惡，苦何由生」〔T01 0439b17〕，此其三；「常當慈愍一切世間，我心不與眾生共諍，無濁歡悅」〔T01 0439b22〕，此其四。伽藍人所疑者是有無後世、有無罪福；世尊不先答之，而示以四住處：有後世則得善處，無後世則現法為正智所譽，自不作惡則苦無由生，不與眾生共諍則無濁歡悅。四住處於後世之有無二面皆備：有則得善處，無則為正智所譽；其所依皆在今心之無結無怨、無恚無諍。疑何者為實而問，答以何處可安隱而住；此是伽藍經之答法，亦是業相應品對『有無業報』一問的答法。
七、黑有黑報，白有白報（經一七）
阿私羅天子伽彌尼問世尊：梵志自高，事若干天，能令命終者生善處否。世尊以重石為喻：石投深水，眾人叉手稱歎「願石浮出」〔T01 0440a22〕，石不因此而浮；人成十不善業道，眾人稱歎求索，不因此而生善處，「此十種不善業道，黑有黑報，自然趣下，必至惡處」〔T01 0440b01〕。反之，人成十善業道，眾人求其「身壞命終，當至惡處，生地獄中」〔T01 0440b09〕，亦不因此而墮；又以酥油瓶為喻：瓶投水而破，「滓瓦沈下，酥油浮上」〔T01 0440b23〕，油之浮不待人求，「此十善業道，白有白報，自然昇上，必至善處」〔T01 0440b21〕。黑報、白報，自然趣下、自然昇上：報在業中，不在他人之求。身是四大之種，命終而散；而「彼心、意、識常為信所熏，為精進、多聞、布施、智慧所熏，彼因此緣此，自然昇上，生於善處」〔T01 0440c01〕。所熏者是心，昇上者亦是心；鹽喻經之水、思經之無量心，皆於此見之。經末說「園觀之道、昇進之道、善處之道」〔T01 0440c04〕，離殺乃至得正見是一道，「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕復是一道。十善是昇進之道，八支聖道亦是昇進之道，而後者在前者之上：十善得善處，八支聖道則是度經所說知苦滅道如真者之所行。
八、一卷的讀法
品名「業相應」，本卷七經皆圍一句而說：「隨人所作業則受其報」。鹽喻經說此句之限：報隨人異，不唯隨業。惒破經說業可盡：不造新業、棄捨故業。度經說業之主：非宿命、非尊祐、非無因，是有覺而知苦之人。羅云經說業之觀：將作、現作、已作，三時皆觀。思經說業之分：故作必受報，不故作不必；而心無量善修，故業不能將去。伽藍經說業之因：貪、恚、癡；與業之安隱：四住處於後世有無皆得安隱。伽彌尼經說報之所在：黑有黑報，白有白報，自然而然，不在他人之求。七經合讀，業不是定命：業有因，因可淨；業有報，報隨人；業可觀，觀則淨者受、不淨者捨；業可棄，棄則不至後世。讀此品者當看每經所置之人：鹽喻經置修與不修之人，惒破經置護身口意之比丘，度經置有覺而知苦之人，羅云經置常觀之人，思經置心無量善修之人，伽藍經置心無結無怨之人，伽彌尼經置心為信所熏之人。業在人之手，報在人之心，此是本卷七經之所共說。
承衍——業相應品之始
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；本品十經之義唯經自說，疏不另立論之同詞。業之義，雜阿含經已刊諸篇先有所說：六入處相應說眼、耳乃至意皆以業為因、為緣、為縛；又說有業報而無作者，此陰滅已，異陰相續；弟子相應說業跡，十不善業跡自殺生至邪見，與本卷伽彌尼經所列十不善業道同其目。彼帙先說業為因緣、業無作者，本品於此之上說業之報隨人、業可盡、業可觀、業有因；兩帙相承，不相代。阿毘達磨俱舍論分別業品所說世間差別由業而生、業是思及思所作，及業有黑黑異熟、白白異熟等四種，與本品鹽喻經之業同報異、伽彌尼經之黑報白報可相參看；然論自有其門目，本疏唯以經解經，不以論之門目釋經。本篇十經分兩卷，本卷七經至此；篇之義疏各承其卷，卷第四三經之疏見彼卷，篇即二卷，不另為篇作疏。
“According to the action a person does, so he experiences its result”—the Discourse on the Simile of the Salt opens the fascicle with this sentence, and says that it has two readings: if one action must receive one result, then “one who does not practice the holy life cannot end suffering”; if the result experienced differs according to the person, then “one who practices the holy life can end suffering”. The seven discourses of this fascicle are the first half of the Chapter on Action; the chapter title marks itself “Chapter on Action, the Second [ten discourses] [first-day recitation]”, the chapter takes its name from this self-marking, and the ten discourses are divided between two fascicles, this fascicle holding the first seven and the last three being in Fascicle 4. The names of the ten discourses are given by the two-line summary verse at the head of the chapter: “Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”, “Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”. Of the seven, three—the Discourse on the Simile of the Salt, the Discourse on the Fords, and the Discourse on Intention—are the World-Honored One addressing the bhikṣus; the Discourse to Vappa records the venerable Mahāmaudgalyāyana’s discussion with Vappa of the Śākya clan, a disciple of the Nirgrantha, and then the World-Honored One comes and questions Vappa himself; the Discourse to Rāhula is the World-Honored One teaching the venerable Rāhula; the Discourse to the Kālāmas is the World-Honored One answering the doubt of the Kālāma people of Kesaputta; the Discourse to Gāmaṇi is the World-Honored One answering the question of Gāmaṇi, son of the god Asura. What the seven discourses say is all a matter between action and its result: the action is the same and the result differs, the result having something else to depend on besides the action; old action can be cast off and new action need not be made; the purity or impurity of an action can be observed when one is about to do it, is doing it, and has done it; action is divided into what is done intentionally and what is not; action has three causes; action tends downward or rises upward of itself.
I. The Action Is the Same and the Result Differs (Discourse 11)
“That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell”; “that is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life”. In the two sentences the action done is one, and the words “does an unwholesome action” do not change; what differs is only cultivating and not cultivating, and the result divides into hell and this very life. The simile of the salt says this: “there is a person who throws a tael of salt into a little water, wishing to make the water salty so that it cannot be drunk”, while the same tael of salt thrown into the river Gaṅgā is not so, for “a tael of salt is little, and so it cannot make it salty and undrinkable”. The salt is the action and the water is the person; the salt does not change, and the amount of water changes. The simile of taking the sheep and the simile of the debt are the same: one who takes a sheep and has power takes it, while one who steals a sheep and has no power has it taken back by the owner; one who owes five coins and is poor is bound by the owner, while one who owes a hundred coins and is rich is not bound by the owner. Each of the three similes divides into two sides, and each side returns to the cultivating or not cultivating of the four things, cultivating the body, cultivating the precepts, cultivating the mind, cultivating wisdom; at the end of the side of the result in this very life in the third simile, it is concluded with one sentence: “for him, even if he experiences the result of good and bad action in this very life, it is slight”, and the discourse ends there. The result of an action depends not only on the action but also on the person who experiences the result. This is what the Chapter on Action sets up at its opening: action is a cause, but not the only cause.
II. Not Making New Action, Casting Off Old Action (Discourse 12)
The Discourse to Vappa first records the discussion between Vappa of the Śākya clan, a disciple of the Nirgrantha, and the venerable Mahāmaudgalyāyana; what Vappa holds is that though a bhikṣu guards body, speech, and mind, “if there was unwholesome conduct in a former life, from this unwholesome outflows arise which lead to a later life”; the World-Honored One comes and questions Vappa himself. The World-Honored One’s question is one thing only: a bhikṣu gives rise to unwholesome bodily conduct, outflows, vexation, and sorrow, and “at a later time his unwholesome bodily conduct ceases, he does not make new action and casts off old action, and right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging, which is what noble wisdom sees and noble wisdom knows”; speech and mind are spoken of in the same way. Then he asks: “do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?” Vappa answers that he sees no such ground. Not making new action and casting off old action are set side by side: not making is for the future, casting off is for what has been done. The Discourse on the Simile of the Salt says that the action is the same and the result differs; this discourse goes a step further: action can be ended, and when it is ended it does not reach a later life. The mark of its ending the discourse states as “ignorance ended and knowledge arisen”, “when a feeling bounded by the body arises he knows a feeling bounded by the body arises, and when a feeling bounded by life arises he knows a feeling bounded by life arises”, and when the body breaks up and life ends, “right in this present life everything felt comes to an end and ceases”, “know that it is utterly cooled”; this is illustrated by the shadow of a tree: “because of the tree there is a shadow”, and when the root is cut and burnt to ash, “the shadow exists because of the tree; when that shadow has had its cause cut off, does it cease and not arise?”, so the cessation of feeling is likewise because its cause is cut off; and in the time before life ends, he gains the six good abidings: “a bhikṣu, seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge”, and likewise for the ear, nose, tongue, body, and mind. The six good abidings are where a person whose action is ended dwells in this life; being neither glad nor sorrowful is the mark of not making new action. Having heard this, Vappa states these six himself, and takes refuge three times: “I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends”; taking refuge a second time he says of himself, “it is like a person who keeps a bad horse, hoping to gain profit from it, who only wearies himself and gains no profit”, having long honored the Nirgrantha in vain and to no benefit; taking refuge a third time he says that his faith and reverence toward the Nirgrantha are “cut off from this day. Why is that? Because he deceived me”.
III. The Three Fords (Discourse 13)
“There are three fords, different in lineage, different in name, different in school, different in teaching, which the wise receive well, hold firmly, and teach to others, and yet gain no benefit”. The three are: “that is, that everything a person does is made by past deeds”, “that is, that everything a person does is made by a lord’s creation”, “that is, that everything a person does is without cause and without condition”. The World-Honored One’s refutation does not argue whether the teaching is right or wrong, but points to where it leads: if everything is made by past deeds, then “Friends, you are all killers. Why is that? Because everything is made by past deeds”, and likewise for taking what is not given, sexual misconduct, false speech, up to wrong view; if a person sees thus and sees it as it really is, then “with regard to what should be done and not done, within, there is neither desire nor effort”, and “if, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught”. The teachings of a lord’s creation and of no cause and no condition are refuted in the same way. The three teachings differ, and where they lead is one: doing and not doing are alike not in one’s own hands, and so there is neither desire nor effort. These are the three extremes the Chapter on Action rules out: action fixed beforehand, action fixed by another, action with nothing it comes from. Having ruled them out, it then sets up; what it sets up is the Dharma the World-Honored One has known and awakened to himself, which “none can overcome, none can defile, none can restrain”; the six sense bases, “that is, the eye base, and the ear, nose, tongue, body, and mind bases”, and the six elements, “that is, the earth element, and the water, fire, wind, space, and consciousness elements”: “through the union of the six elements there is birth in a mother’s womb; because of the six elements there are the six sense bases, because of the six sense bases there is contact, because of contact there is feeling”, and “one who has feeling knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering as it really is”. The six elements, the six sense bases, contact, and feeling all belong to this present body, not to past deeds, not to a lord, not to no cause; one who has feeling knows the four truths: suffering, “that is, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting what one hates, the suffering of parting from what one loves, the suffering of not getting what one seeks, and in brief, the suffering of the five aggregates of clinging”; the arising of suffering, “that is, this craving which takes up future existence, together with delight and desire, seeking existence here and there”; the cessation of suffering, which is this craving “cut off without remainder, given up, vomited out, exhausted, without desire, ceased, stilled, sunk away”; the path to the cessation of suffering, “that is, the noble path of eight factors”; “one should know suffering as it really is, one should cut off the arising of suffering, one should realize the cessation of suffering, one should cultivate the path to the cessation of suffering”, and one who does so has “all outflows ended, all bonds undone, and by right knowledge reaches the end of suffering”. The path comes after knowing. The preceding discourse says that action can be ended; this discourse says who it is that ends it: a person who has feeling and knows suffering, not past deeds, not a lord, and not something with nothing it comes from.
IV. Observing in the Present, Purifying in the Present (Discourse 14)
The Discourse to Rāhula is the World-Honored One going himself to the Hot Spring Grove to teach the venerable Rāhula. The water vessel is turned four times: poured out leaving a little water, poured out entirely, turned over, turned face up, and with each turn the World-Honored One says “I say that his path is little”, “I say that his path is entirely thrown away”, “I say that his path is overturned”, “I say that his path is face up”, each of the four once, and all tied to one thing: “that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple—Rāhula, there is no evil he will not do”; therefore “you should train thus: you must not speak falsely even in jest”; the royal elephant entering battle “only guards its trunk”, and the elephant trainer knows that “this royal great elephant still cherishes its life”, while once the trunk too is used it no longer cherishes its life; one who knowingly speaks falsely and has no conscience or scruple is one who will stop at nothing. The verse says “a person who transgresses one dharma, that is, false speech, who does not fear the next world, there is no evil he will not do”, “better to swallow an iron ball, hot as fire, than to break the precepts and receive the faithful offerings of the world”, and again “if an unwholesome action has been done or is being done, in the end one is not freed from it, nor is there any place to flee”. This is one place in the Chapter on Action that speaks of verbal action: the one dharma of false speech is the gate to every unwholesome action. After the simile of the mirror, with its question “wishing to look at one’s face, to see whether it is clean or not”, the World-Honored One teaches the observing of action: “if you are about to do a bodily action, observe that bodily action: ‘I am about to do a bodily action; is that bodily action pure or impure, for myself or for another?’”; if it is impure, “Rāhula, you should cast off that bodily action you are about to do”, and if it is pure, “you should take up that bodily action you are about to do”; so also for what one is doing and has done, and so also for verbal action and mental action; three times and three actions, nine sections, and the pattern does not change. The śramaṇas and brāhmaṇas of the past, the future, and the present all observe bodily, verbal, and mental action in this way, “observing in the present, purifying in the present”, and he teaches Rāhula, “you should train thus: I too, with this same bodily, verbal, and mental action, observe in the present and purify in the present”—the ‘I too’ being the words Rāhula is to set for himself. The Discourse on the Simile of the Salt says that the result differs according to the person; this discourse says what it is that makes persons differ: it lies in observing. Observing when about to act, one casts off what is impure and takes up what is pure; observing while acting, one casts off what is impure and takes up what is pure; observing what has been done, if it is impure one “should go to good friends and those of the holy life” and “wholeheartedly confesses it, speaks of it with remorse, is careful not to conceal it, and guards oneself better from then on”, and if it is pure one “rejoices day and night, dwelling with right mindfulness and right knowledge”. The action is what is observed, and the observer is the person; the person’s relation to action is not merely to experience it. The second verse, “bodily action, verbal action, mental action—Rāhula, wholesome and unwholesome dharmas you should constantly observe”, is the teaching of this discourse; the verse also says “one who overturns the dharma of an ascetic, empty and without truth, that is, one who speaks falsely and does not guard his mouth”, “therefore do not speak falsely, son of the Rightly Awakened One”, and its last line, “Rāhula, when you go there, do no harm to others”.
V. Done Intentionally and Not Done Intentionally (Discourse 15)
“If there is action done intentionally, I say that one must experience its result, either in this world or in a later life; if there is action not done intentionally, I say that one need not experience its result”. Done intentionally and not done intentionally is the first cut by which the Chapter on Action divides action: what must receive its result is only action done intentionally. Of action done intentionally, “the body intentionally does three actions, unwholesome, which with painful fruit are experienced as a painful result; speech has four actions, and mind has three”; the three of the body: killing, “extremely evil, drinking blood, desiring to injure, without loving-kindness toward living beings, down to insects and worms”; taking what is not given, “attached to another’s property, taking it with the intention of theft”; sexual misconduct, meaning violating a woman protected by father or mother, down to one protected by kinsfolk, “and one who belongs to another by name, one on hire, down to one given a garland”; the four of speech: false speech, “not knowing, saying he knows; knowing, saying he does not know; not seeing, saying he sees; seeing, saying he does not see”; divisive speech, “wishing to part others, hearing this he tells that, wishing to break this up”; harsh speech, “words coarse and rough, with an evil sound offensive to the ear”; idle speech, “speaking at the wrong time, speaking what is not true, speaking what is without meaning, speaking what is not Dharma, speaking what does not bring stillness”; the three of mind: covetousness, “seeing another’s property and means of livelihood, he constantly looks and longs, wishing that I might have it”; ill will, “harboring hatred and envy in the mind” and wishing that the other might receive measureless suffering; wrong view, “his views inverted”, that is, that there is no giving and no offering, no result of good and bad action. Then it speaks of the learned noble disciple casting off unwholesome action and cultivating wholesome action: “with a mind imbued with loving-kindness he dwells pervading one direction”, “and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere”, and likewise for compassion, sympathetic joy, and equanimity, and he thinks thus: “formerly this mind of mine was little and not well cultivated; now this mind of mine is measureless and well cultivated”. When the mind is measureless and well cultivated, “if formerly, because of bad friends, he was heedless and did unwholesome action, that cannot carry him off, cannot defile him, and no longer follows him”. The unwholesome action already done cannot carry him off—this is why the Discourse to Vappa’s “casts off old action” is so: the discourse does not say that the action ceases; what it says is that it cannot carry him off and no longer follows him, for when the mind is great, action cannot follow it. The World-Honored One further asks, “if there were a young boy or girl who from birth could practice the liberation of mind by loving-kindness, could that one, at a later time, do unwholesome action with body, speech, or mind again?”, and the bhikṣus answer no, for “if one does no evil action oneself, from what could evil action arise?” At the end the discourse says that one who cultivates the liberation of mind by equanimity “does not carry this body to that world, but goes only according to the mind”, and should think, “formerly I was heedless and did unwholesome action; all of that I can experience now, and in the end not in a later life”; one who cultivates thus “surely attains non-returning, or attains something higher still”. “I can experience it now, and in the end not in a later life” is the same thing as the Discourse on the Simile of the Salt’s “result in this very life”: when the mind is measureless and well cultivated, the result is in this very life and slight, and does not reach a later life.
VI. Actions Are of Three Kinds, Arising from What Is Habitually Accumulated (Discourse 16)
The Kālāma people of Kesaputta hear śramaṇas and brāhmaṇas each praising their own teaching and disparaging the teachings of others, and doubt arises; they ask the World-Honored One which is true. The World-Honored One first answers their doubt: “do not give rise to doubt. Why is that? Because from doubt arises hesitation”; then he does not say which is true, but speaks of action: “know that actions are of three kinds, arising from what is habitually accumulated”, the three being greed, hatred, and delusion. “The greedy one, covered by greed, has a mind without contentment”, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor; hatred and delusion are the same. Action has three causes; the result of action comes after the action, and the cause of action comes before the action; the Discourse on the Fords rules out past deeds, a lord, and no cause, and this discourse states the cause positively: greed, hatred, and delusion. The learned noble disciple leaves off killing and cuts off killing, and “with regard to killing he purifies his mind”; “he takes only what is given, delights in what is given, and constantly loves to give”, and with regard to taking what is not given he purifies his mind; “he diligently practices the holy life, energetically practices what is excellent, pure and without stain”, and with regard to what is not the holy life he purifies his mind; “he speaks the truth, delights in the truth, dwells in the truth without wavering”, and with regard to false speech he purifies his mind; “those who are parted he wishes to unite, and those united he gladdens”, and with regard to divisive speech he purifies his mind; what he says is “clear and gentle, soft and smooth, pleasing to the ear and entering the heart”, and with regard to harsh speech he purifies his mind; “he speaks at the right time, speaks what is true, speaks what is Dharma, speaks what has meaning, speaks what brings stillness”, and with regard to idle speech he purifies his mind; “his mind harbors no contention”, and with regard to covetousness he purifies his mind; “he has a mind of loving-kindness and compassion, benefiting all, down to insects and worms”, and with regard to ill will he purifies his mind; “he practices right view and is not inverted”, and with regard to wrong view he purifies his mind; then with loving-kindness, compassion, sympathetic joy, and equanimity he dwells pervading the whole world, and so gains the four secure abidings. The four secure abidings are what this discourse alone says: “there is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view, and hold it fully, and when the body breaks up and life ends I will surely reach a good place, and be born in a heaven”, which is the first; “there is no this world and that world, there is no result of good and bad action; even so, in this very life I am not on that account reviled by others, but am praised by those of right knowledge”, which is the second; “whatever I may do, I will surely do no evil, and I think no evil. Why is that? If I do no evil myself, from what could suffering arise?”, which is the third; “I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful”, which is the fourth. What the Kālāma people doubt is whether there is a later life and whether there is sin and merit; the World-Honored One does not answer that first, but shows them the four abidings: if there is a later life one reaches a good place, if there is none one is praised in this very life by those of right knowledge, if one does no evil oneself suffering has nothing to arise from, and if one does not contend with living beings one is unclouded and joyful. The four abidings are provided for both sides, whether there is a later life or not: if there is, one reaches a good place, and if there is not, one is praised by those of right knowledge; what they all depend on is in the present mind, without bonds, without resentment, without hatred, without contention. They ask which is true in doubt, and are answered with where one can dwell securely; this is the Discourse to the Kālāmas’ way of answering, and it is also the Chapter on Action’s way of answering the question ‘is there a result of action or not’.
VII. Black Has a Black Result, White Has a White Result (Discourse 17)
Gāmaṇi, son of the god Asura, asks the World-Honored One whether the brāhmaṇas, who exalt themselves and serve various gods, can cause one who has died to be born in a good place. The World-Honored One uses the simile of a heavy stone: the stone is thrown into deep water, and the crowd, with joined palms, praises and prays “may the stone float up”, but the stone does not float up on that account; a person accomplished in the ten unwholesome courses of action, though the crowd praises and prays for him, is not born in a good place on that account, for “these ten unwholesome courses of action: black has a black result, naturally tends downward, and surely reaches a bad place”. Conversely, a person accomplished in the ten wholesome courses of action, though the crowd prays that “when the body breaks up and life ends, he will reach a bad place and be born in hell”, does not fall on that account; and there is the simile of the jar of ghee and oil: the jar is thrown into the water and breaks, “the dregs and shards sink down, and the ghee and oil float up”, the oil floating without anyone praying for it, for “these ten wholesome courses of action: white has a white result, naturally rises upward, and surely reaches a good place”. A black result and a white result, naturally tending downward and naturally rising upward: the result is in the action, not in the prayers of others. The body is of the kind of the four great elements, and when life ends it scatters; but “his mind, mentation, and consciousness, constantly imbued with faith, imbued with energy, much learning, giving, and wisdom, because of this and conditioned by this, naturally rise upward and are born in a good place”. What is imbued is the mind, and what rises upward is also the mind; the water of the Discourse on the Simile of the Salt and the measureless mind of the Discourse on Intention are both seen here. At the end the discourse speaks of “the path to the garden, the path upward, the path to a good place”: from leaving off killing up to gaining right view is one path, and “that is, the noble path of eight factors, from right view up to right concentration, these being eight” is again a path. The ten wholesome ones are the path upward, and the noble path of eight factors is also the path upward, and the latter stands above the former: the ten wholesome ones reach a good place, while the noble path of eight factors is what is practiced by one who, as the Discourse on the Fords says, knows the path to the cessation of suffering as it really is.
VIII. How to Read the Fascicle
The chapter is named “Action”, and the seven discourses of this fascicle all speak around one sentence: “according to the action a person does, so he experiences its result”. The Discourse on the Simile of the Salt states the limit of this sentence: the result differs according to the person, not according to the action alone. The Discourse to Vappa says that action can be ended: not making new action, casting off old action. The Discourse on the Fords says who is the master of action: not past deeds, not a lord, not no cause, but a person who has feeling and knows suffering. The Discourse to Rāhula says how action is observed: about to do, doing, having done, one observes at all three times. The Discourse on Intention says how action is divided: what is done intentionally must receive its result, what is not done intentionally need not; and when the mind is measureless and well cultivated, old action cannot carry one off. The Discourse to the Kālāmas says the cause of action: greed, hatred, and delusion; and the security of action: the four abidings are secure whether there is a later life or not. The Discourse to Gāmaṇi says where the result lies: black has a black result, white has a white result, of itself, not in the prayers of others. Read together, the seven discourses show that action is not a fixed fate: action has a cause, and the cause can be purified; action has a result, and the result differs according to the person; action can be observed, and when observed the pure is taken up and the impure cast off; action can be cast off, and when cast off it does not reach a later life. One who reads this chapter should look at the person each discourse sets in place: the Discourse on the Simile of the Salt sets the person who cultivates or does not cultivate, the Discourse to Vappa the bhikṣu who guards body, speech, and mind, the Discourse on the Fords the person who has feeling and knows suffering, the Discourse to Rāhula the person who constantly observes, the Discourse on Intention the person whose mind is measureless and well cultivated, the Discourse to the Kālāmas the person whose mind is without bonds and without resentment, the Discourse to Gāmaṇi the person whose mind is imbued with faith. Action is in the person’s hands, and the result is in the person’s mind; this is what the seven discourses of this fascicle say in common.
Carrying Forward — The Beginning of the Chapter on Action
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 ten 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 meaning of action has already been spoken of in the published sections of the Saṃyukta Āgama: the Connected Discourses on the Six Sense Bases say that the eye, the ear, up to the mind all have action as their cause, their condition, and their bond; they also say that there is the result of action but no agent, and that when these aggregates have ceased, other aggregates continue; the Connected Discourses Spoken by the Disciples speak of the courses of action, the ten unwholesome courses from killing to wrong view, whose items are the same as the ten unwholesome courses of action listed in this fascicle’s Discourse to Gāmaṇi. That collection first says that action is cause and condition and that action has no agent; on top of that, this chapter says that the result of action differs according to the person, that action can be ended, that action can be observed, and that action has a cause; the two collections carry each other forward, and neither replaces the other. What the Analysis of Action in the Abhidharmakośa says, that the differences of the world arise from action, that action is intention and what intention does, and that action has four kinds, black with black ripening, white with white ripening, and so on, may be consulted alongside this chapter’s Discourse on the Simile of the Salt, where the action is the same and the result differs, and its Discourse to Gāmaṇi, with its black result and white result; but the treatise has its own headings, and this commentary explains the discourses only by the discourses, not by the treatise’s headings. The ten discourses of this chapter are divided between two fascicles, and the seven of this fascicle end here; the commentary of the chapter follows each fascicle, and the commentary on the three discourses of Fascicle 4 is found in that fascicle; the chapter being the two fascicles, no separate commentary is written for the chapter.
考據Apparatus
全段定位 本單元即《中阿含經》卷第三全卷：自卷首「中阿含經卷第三」〔T01 0433a06〕至卷末「中阿含經卷第三〔一萬二百四十七字〕」〔T01 0440c15〕，收經七部（底本經題「（一一）」至「（一七）」）。本卷屬業相應品，品題「業相應品第二〔有十經〕〔初一日誦〕」〔T01 0433a09〕自標十經，本卷收其前七，餘三經在卷第四；品題之次有攝頌一首二行。說者四型：經十一、經十三、經十五，世尊告諸比丘；經十二，尊者大目乾連與尼乾弟子釋惒破論，世尊後至，與惒破問答；經十四，世尊教尊者羅云；經十六、經十七，在家之人問，世尊答。本卷有偈二首十八行，皆在羅云經。論藏無逐目釋。
一、科判定位
卷第三之位——底本卷首：
- 「中阿含經卷第三」〔T01 0433a06〕
- 「東晉罽賓三藏瞿曇僧伽提婆譯」〔T01 0433a08〕（譯署短式一行）
- 「業相應品第二〔有十經〕〔初一日誦〕」〔T01 0433a09〕
本卷為全經第三卷，屬業相應品；品題自標有十經，本卷收經十一鹽喻經至經十七伽彌尼經，凡七經；其餘三經在卷第四。卷末尾題「中阿含經卷第三〔一萬二百四十七字〕」〔T01 0440c15〕，緊接經十七經末自標一行之後。
攝頌——品題之次，攝頌一首二行：
- 「鹽喻、惒破、度羅云、思、伽藍」〔T01 0433a10〕
- 「伽彌尼、師子尼乾、波羅牢」〔T01 0433a11〕
品首攝頌所列十經之名，前七與本卷經題對應，後三在卷第四。前一行：鹽喻當經十一鹽喻經；惒破當經十二惒破經；「度羅云」當經十三度經與經十四羅云經，二經連書，照錄不拆；思當經十五思經；伽藍當經十六伽藍經。後一行：伽彌尼當經十七伽彌尼經，本卷至此而止；「師子」「尼乾」「波羅牢」三目，為本品其餘三經之名，在卷第四。明本「云」作雲、「乾」作揵（目九第001、002條）。
住處（皆底本逐字）
- 舍衛國勝林給孤獨園——三經（經十一、十三、十五），如經十一「佛遊舍衛國，在勝林給孤獨園」〔T01 0433a13〕。
- 釋羇瘦迦維羅衛尼拘類園——經十二：「佛遊釋羇瘦迦維羅衛」〔T01 0434a14〕，次行「在尼拘類園」〔T01 0434a15〕。
- 王舍城竹林迦蘭哆園——經十四：「佛遊王舍城，在竹林迦蘭哆園」〔T01 0436a13〕；尊者羅云則「亦遊王舍城溫泉林中」〔T01 0436a14〕。
- 伽藍園·羇舍子村北尸攝惒林——經十六：「佛遊伽藍園，與大比丘眾俱」〔T01 0438b14〕，「住羇舍子村北尸攝惒林中」〔T01 0438b15〕。
- 那難陀園墻村㮈林——經十七：「佛遊那難陀園，在墻村㮈林」〔T01 0439c25〕。
- 經首套語皆作「我聞如是」，凡七見，如經十一「我聞如是：一時，佛遊舍衛國」〔T01 0433a13〕。
七經之型與所說
| 經 | 經題（逐字） | 錨 | 型 | 所說（逐字） |
|---|---|---|---|---|
| 11 | 「（一一）中阿含業相應品鹽喻經第一」 | 〔T01 0433a12〕 | 世尊告諸比丘·三喻六段 | 「隨人所作業則受其報」〔T01 0433a14〕；「必受苦果地獄之報」〔T01 0433a18〕；「必受苦果現法之報」〔T01 0433b01〕 |
| 12 | 「（一二）中阿含業相應品惒破經第二〔惒乎過反〕」 | 〔T01 0434a12〕 | 目乾連問·惒破答；世尊問·惒破答；惒破三自歸 | 「若有比丘身、口、意護」〔T01 0434a20〕；「便得六善住處」〔T01 0434c19〕；「我今自歸於佛、法及比丘眾」〔T01 0435a09〕 |
| 13 | 「（一三）中阿含業相應品度經第三」 | 〔T01 0435a24〕 | 世尊告諸比丘·三度處·六處六界·四諦 | 「有三度處」〔T01 0435a26〕；「以六界合故，便生母胎」〔T01 0435c23〕；「謂八支聖道，正見乃至正定」〔T01 0436a04〕 |
| 14 | 「（一四）中阿含業相應品羅云經第四」 | 〔T01 0436a12〕 | 世尊教羅云·水器四喻·王象喻·鏡喻·偈二首 | 「不得戲笑妄言」〔T01 0436a24〕；「於意云何？人用鏡為？」〔T01 0436c07〕；「現觀而觀，現淨而淨」〔T01 0437b10〕 |
| 15 | 「（一五）中阿含業相應品思經第五」 | 〔T01 0437b24〕 | 世尊告諸比丘·身三口四意三·四無量 | 「若有故作業，我說彼必受其報」〔T01 0437b26〕；「若不故作業，我說此不必受報」〔T01 0437b27〕；「必得阿那含」〔T01 0438a23〕 |
| 16 | 「（一六）中阿含業相應品伽藍經第六」 | 〔T01 0438b13〕 | 伽藍人問·世尊答·伽藍人自歸 | 「此沙門梵志何者為實，何者為虛？」〔T01 0438c11〕；「諸業有三，因習本有」〔T01 0438c16〕；「便得四安隱住處」〔T01 0439b08〕 |
| 17 | 「（一七）中阿含業相應品伽彌尼經第七〔伽音巨羅反〕」 | 〔T01 0439c23〕 | 伽彌尼問·世尊反問·重石喻·酥油瓶喻 | 「梵志自高」〔T01 0439c28〕；「黑有黑報，自然趣下，必至惡處」〔T01 0440b01〕；「白有白報，自然昇上，必至善處」〔T01 0440b21〕；「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕 |
七經經題皆有「中阿含」三字；經十一經題無〔初一日誦〕，經十二至經十七經題皆有之（品題行已帶〔初一日誦〕）。經十二、經十七經題帶音注〔惒乎過反〕〔伽音巨羅反〕，照錄於經題引句內。〔初一日誦〕之位，見目九夾注。
偈——本卷有偈二首十八行，皆在羅云經：第一首八行，「於是，世尊即說頌曰」〔T01 0436b27〕；第二首十行，「於是，世尊復說頌曰」〔T01 0437b10〕。逐行見目七。品首另有攝頌一首二行（見上）。
說者
- 說者之型分四組：
- 告諸比丘型（經十一、十三、十五）：皆作「世尊告諸比丘」，經十一〔T01 0433a14〕、經十三〔T01 0435a26〕、經十五〔T01 0437b26〕。經十一比丘二答，首答「答曰」〔T01 0433a24〕，次答「答曰」〔T01 0433b07〕；經十五比丘二答，「比丘答曰」〔T01 0438a17〕、〔T01 0438b03〕；經十三比丘無語。經十三之內，世尊述己往詣三種沙門梵志之問答，「彼答言」三見，皆在世尊語內。
- 弟子與外道論·世尊後至型（經十二）：
- 目乾連問，惒破答——「尊者大目乾連問如此事」〔T01 0434a19〕；惒破答〔T01 0434a21〕。
- 世尊至講堂，問目乾連——「目乾連！向與尼乾弟子釋惒破共論何事？」〔T01 0434b01〕；「尊者大目乾連白曰」〔T01 0434b02〕，白文之內重述前問前答，作內層『』。
- 世尊問惒破——「於是，世尊語尼乾弟子釋惒破曰」〔T01 0434b13〕；惒破答曰〔T01 0434b17〕；世尊問曰〔T01 0434b21〕；惒破答曰〔T01 0434c02〕；世尊歎曰〔T01 0434c04〕；「惒破！當知比丘亦復如是」〔T01 0434c14〕，底本另起引號，同為世尊語；惒破白曰〔T01 0434c25〕，覆述六善住處，易「比丘」為「多聞聖弟子」。
- 惒破三自歸——「於是，惒破白世尊曰」〔T01 0435a04〕，「我今自歸」「我今再自歸」「我今三自歸」三段相次，同為惒破一白。
- 世尊教羅云型（經十四）：水器四喻，每喻先作『羅云，汝見我取水器否』之問（首喻逐字「羅云！汝今見我取此水器，瀉留少水耶？」），羅云皆答「見也。世尊！」，次作「佛告羅云」；「佛告羅云」凡四見（〔T01 0436a21〕〔T01 0436a27〕〔T01 0436b03〕〔T01 0436b08〕）。鏡喻之答作「尊者羅云答曰」〔T01 0436c08〕。王象喻、三時觀與二頌，皆世尊語，羅云無答。
- 在家人問·世尊答型（經十六、十七）：經十六，伽藍人「白世尊曰」〔T01 0438c07〕，世尊告曰〔T01 0438c12〕，伽藍人覆述四安隱住處〔T01 0439b26〕，終以自歸；經十七，「阿私羅天子伽彌尼白曰」〔T01 0439c28〕，世尊告曰〔T01 0440a02〕，世尊三度反問（惡業者、重石、善業者），伽彌尼三答（〔T01 0440a15〕〔T01 0440a25〕〔T01 0440b14〕），世尊二歎（〔T01 0440a15〕〔T01 0440b15〕）；石喻一答之後世尊不歎，續以「如是。伽彌尼！」〔T01 0440a25〕。
結語——「佛說如是」凡七見。經十一、十三、十五作「彼諸比丘聞佛所說，歡喜奉行」（〔T01 0434a10〕〔T01 0436a10〕〔T01 0438b10〕）；經十二作「釋惒破及諸比丘聞佛所說」〔T01 0435a21〕；經十四作「尊者羅云及諸比丘，聞佛所說」〔T01 0437b21〕；經十六作「一切伽藍人及諸比丘，聞佛所說」〔T01 0439c20〕；經十七作「伽彌尼及諸比丘，聞佛所說」〔T01 0440c12〕。「歡喜奉行」七見。
經末自標字數（經外·照錄不校）
| 經 | 底本經末行（逐字） | 錨 |
|---|---|---|
| 11 | 「鹽喻經第一竟〔千三百五十一字〕」 | 〔T01 0434a11〕 |
| 12 | 「惒破經第二竟〔一千五百二字〕」 | 〔T01 0435a23〕 |
| 13 | 「度經第三竟〔千一百八十四字〕」 | 〔T01 0436a11〕 |
| 14 | 「羅云經第四竟〔一千八百三十二字〕」 | 〔T01 0437b23〕 |
| 15 | 「思經第五竟〔千一百七十四字〕」 | 〔T01 0438b12〕 |
| 16 | 「伽藍經第六竟〔一千九百八十七字〕」 | 〔T01 0439c22〕 |
| 17 | 「伽彌尼經第七竟〔千二百一十三字〕」 | 〔T01 0440c14〕 |
論藏無逐目釋。
二、異譯對勘
本卷七經，大正注無別本之號，照錄於目十②。大正頭注所標巴利對經，經題六條、經內十一條，照錄於目十①；經十七經題無頭注。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。本卷七經無逐文古疏，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、卷第十已釋之名相，本卷重見者不重列（如勝林給孤獨園、漏盡、聖弟子、多聞聖弟子、三自歸、宴坐、沙門瞿曇、苦際、苦習苦滅苦滅道、更樂、覺、六處、無明、善知識、慈、無欲、王舍城竹林精舍、知苦如真、心解脫慧解脫、涅槃、食、善人、惡人、習、往詣）。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 |
|---|---|---|---|
| 業·受其報 | 「業相應品第二」 | 〔T01 0433a09〕 | 品題先見；正文首見「隨人所作業則受其報」〔T01 0433a14〕；「不行梵行不得盡苦」〔T01 0433a15〕；「修行梵行便得盡苦」〔T01 0433a16〕 |
| 地獄之報 | 「必受苦果地獄之報」 | 〔T01 0433a18〕 | 「謂有一人不修身、不修戒、不修心、不修慧，壽命甚短」〔T01 0433a19〕 |
| 現法之報 | 「必受苦果現法之報」 | 〔T01 0433b01〕 | 「謂有一人修身、修戒、修心、修慧，壽命極長」〔T01 0433b02〕；「彼於現法設受善惡業報而輕微也」〔T01 0434a09〕 |
| 釋羇瘦迦維羅衛尼拘類園 | 「佛遊釋羇瘦迦維羅衛」 | 〔T01 0434a14〕 | 次行「在尼拘類園」〔T01 0434a15〕 |
| 大目乾連 | 「尊者大目乾連」 | 〔T01 0434a15〕 | — |
| 尼乾·尼乾弟子 | 「伽彌尼、師子尼乾、波羅牢」 | 〔T01 0433a11〕 | 攝頌先見；正文首見「尼乾有一弟子，釋種，名曰惒破」〔T01 0434a17〕；「與尼乾弟子釋惒破共論如是」〔T01 0434a26〕 |
| 惒破 | 「鹽喻、惒破、度羅云、思、伽藍」 | 〔T01 0433a10〕 | 攝頌先見；正文首見「尼乾有一弟子，釋種，名曰惒破」〔T01 0434a17〕 |
| 身口意護 | 「若有比丘身、口、意護」 | 〔T01 0434a20〕 | — |
| 不善漏·後世 | 「因此生不善漏，令至後世耶」 | 〔T01 0434a21〕 | — |
| 天耳 | 「以淨天耳出過於人」 | 〔T01 0434a25〕 | — |
| 聖慧所見 | 「謂聖慧所見、聖慧所知也」 | 〔T01 0434b25〕 | 「即於現世便得究竟而無煩熱，常住不變」〔T01 0434b24〕 |
| 無明已盡明已生 | 「若有比丘無明已盡，明已生」 | 〔T01 0434c05〕 | 「生後身覺便知生後身覺」〔T01 0434c06〕 |
| 至竟冷 | 「當知至竟冷」 | 〔T01 0434c09〕 | 「即於現世一切所覺便盡止息，當知至竟冷」〔T01 0434c08〕 |
| 正心解脫 | 「惒破！比丘如是正心解脫」 | 〔T01 0434c18〕 | — |
| 六善住處 | 「便得六善住處」 | 〔T01 0434c19〕 | 「眼見色，不喜不憂，捨求無為，正念正智」〔T01 0434c19〕；「是謂得第一善住處」〔T01 0434c21〕 |
| 捨求無為 | 「眼見色，不喜不憂，捨求無為，正念正智」 | 〔T01 0434c19〕 | — |
| 優婆塞 | 「世尊受我為優婆塞」 | 〔T01 0435a10〕 | — |
| 三度處 | 「有三度處，異姓、異名、異宗、異說」 | 〔T01 0435a26〕 | 「謂有慧者善受、極持而為他說，然不獲利」〔T01 0435a27〕 |
| 宿命造 | 「人所為一切皆因宿命造」 | 〔T01 0435a29〕 | — |
| 尊祐造 | 「謂人所為一切皆因尊祐造」 | 〔T01 0435b01〕 | — |
| 無因無緣 | 「謂人所為一切皆無因無緣」 | 〔T01 0435b03〕 | — |
| 殺生 | 「諸賢等皆是殺生」 | 〔T01 0435b07〕 | 經十五：「一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲」〔T01 0437c02〕 |
| 不與取·邪婬·妄言·邪見 | 「諸賢皆是不與取、邪婬、妄言，乃至邪見」 | 〔T01 0435b09〕 | 經十五：「著他財物以偷意取」〔T01 0437c04〕；「三曰邪婬」〔T01 0437c04〕，「或有父所護，或母所護」〔T01 0437c05〕；「不知言知，知言不知」〔T01 0437c12〕；「三曰邪見，所見顛倒」〔T01 0437c27〕 |
| 於內因內 | 「於內因內，作以不作，都無欲、無方便」 | 〔T01 0435b11〕 | 「若於作以不作，不知如真者，便失正念、無正智」〔T01 0435b12〕 |
| 自知自覺法 | 「我所自知、自覺法，為汝說者」 | 〔T01 0435c09〕 | 「皆無能伏，皆無能穢，皆無能制」〔T01 0435c11〕 |
| 六處法 | 「謂有六處法」 | 〔T01 0435c14〕 | 「謂眼處，耳、鼻、舌、身、意處，是謂六處法」〔T01 0435c19〕 |
| 六界法 | 「復有六界法」 | 〔T01 0435c16〕 | 「謂地界，水、火、風、空、識界，是謂六界法」〔T01 0435c22〕 |
| 六界合·生母胎 | 「以六界合故，便生母胎」 | 〔T01 0435c23〕 | 「因六界便有六處，因六處便有更樂，因更樂便有覺」〔T01 0435c24〕 |
| 五盛陰苦 | 「略五盛陰苦」 | 〔T01 0435c28〕 | 「謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦」〔T01 0435c27〕 |
| 八支聖道 | 「謂八支聖道，正見乃至正定」 | 〔T01 0436a04〕 | 經十七：「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕 |
| 竹林迦蘭哆園 | 「佛遊王舍城，在竹林迦蘭哆園」 | 〔T01 0436a13〕 | — |
| 溫泉林 | 「亦遊王舍城溫泉林中」 | 〔T01 0436a14〕 | — |
| 羅云 | 「鹽喻、惒破、度羅云、思、伽藍」 | 〔T01 0433a10〕 | 攝頌先見；正文首見「尊者羅云」〔T01 0436a14〕 |
| 知已妄言 | 「謂知已妄言，不羞不悔，無慚無愧」 | 〔T01 0436a22〕 | 「彼亦無惡不作」〔T01 0436a23〕 |
| 戲笑妄言 | 「不得戲笑妄言」 | 〔T01 0436a24〕 | — |
| 身業·口業·意業 | 「若汝將作身業」 | 〔T01 0436c09〕 | 「口業亦復如是」〔T01 0437a05〕；「因過去行故，已生意業」〔T01 0437a05〕 |
| 將作·現作·已作 | 「若汝將作身業」 | 〔T01 0436c09〕 | 已作先見於偈「已作今作」〔T01 0436c05〕；「我將作身業」〔T01 0436c10〕；「若汝現作身業」〔T01 0436c16〕；「若汝已作身業」〔T01 0436c23〕 |
| 淨不淨·自為為他 | 「欲觀其面，見淨不淨」 | 〔T01 0436c08〕 | 「彼身業為淨、為不淨，為自為、為他？」〔T01 0436c10〕；「不善與苦果受於苦報」〔T01 0436c12〕；「善與樂果受於樂報」〔T01 0436c15〕 |
| 發露 | 「至心發露，應悔過說，慎莫覆藏」 | 〔T01 0436c29〕 | — |
| 已觀已淨·當觀當淨·現觀現淨 | 「已觀而觀，已淨而淨」 | 〔T01 0437b03〕 | 「當觀而觀，當淨而淨」〔T01 0437b05〕；「現觀而觀，現淨而淨」〔T01 0437b07〕 |
| 故作業 | 「若有故作業，我說彼必受其報」 | 〔T01 0437b26〕 | 「或現世受，或後世受」〔T01 0437b27〕；「若不故作業，我說此不必受報」〔T01 0437b27〕 |
| 兩舌 | 「二曰兩舌，欲離別他」 | 〔T01 0437c14〕 | 「聞此語彼，欲破壞此」〔T01 0437c14〕 |
| 麤言 | 「三曰麤言」 | 〔T01 0437c17〕 | 「辭氣麤獷，惡聲逆耳」〔T01 0437c17〕 |
| 綺語 | 「四曰綺語」 | 〔T01 0437c19〕 | 「彼非時說，不真實說」〔T01 0437c19〕 |
| 貪伺 | 「一曰貪伺」 | 〔T01 0437c23〕 | 「見他財物諸生活具，常伺求望，欲令我得」〔T01 0437c24〕 |
| 嫉恚 | 「二曰嫉恚」 | 〔T01 0437c25〕 | 「意懷憎嫉」〔T01 0437c25〕 |
| 身淨業 | 「成就身淨業」 | 〔T01 0438a05〕 | — |
| 無調貢高 | 「無調貢高」 | 〔T01 0438a07〕 | — |
| 心與慈俱遍滿一方成就遊 | 「彼心與慈俱，遍滿一方成就遊」 | 〔T01 0438a08〕 | 「無結無怨，無恚無諍，極廣甚大，無量善修」〔T01 0438a09〕 |
| 慈心解脫 | 「生便能行慈心解脫者」 | 〔T01 0438a15〕 | 「不持此身往至彼世，但隨心去此」〔T01 0438a20〕 |
| 阿那含 | 「必得阿那含，或復上得」 | 〔T01 0438a23〕 | — |
| 悲·捨 | 「如是，悲、喜、心與捨俱」 | 〔T01 0438a24〕 | 「生便能行捨心解脫者」〔T01 0438b01〕 |
| 伽藍·羇舍子·尸攝惒林 | 「鹽喻、惒破、度羅云、思、伽藍」 | 〔T01 0433a10〕 | 攝頌先見；正文首見「佛遊伽藍園，與大比丘眾俱」〔T01 0438b14〕；「住羇舍子村北尸攝惒林中」〔T01 0438b15〕；「羇舍子伽藍人」〔T01 0438b16〕 |
| 疑惑·猶豫 | 「我等聞已，便生疑惑」 | 〔T01 0438c11〕 | 「因有疑惑，便生猶豫」〔T01 0438c13〕；「自無淨智」〔T01 0438c14〕 |
| 諸業有三·因習本有 | 「諸業有三，因習本有」 | 〔T01 0438c16〕 | 「謂貪是諸業，因習本有」〔T01 0438c16〕；「恚及癡是諸業，因習本有」〔T01 0438c17〕 |
| 淨除其心 | 「彼於殺生淨除其心」 | 〔T01 0438c26〕 | — |
| 非梵行 | 「離非梵行」 | 〔T01 0438c29〕 | — |
| 四安隱住處 | 「便得四安隱住處」 | 〔T01 0439b08〕 | 「有此世彼世，有善惡業報，我得此正見相應業」〔T01 0439b09〕；「自不作惡，苦何由生？」〔T01 0439b18〕 |
| 那難陀園墻村㮈林 | 「佛遊那難陀園，在墻村㮈林」 | 〔T01 0439c25〕 | — |
| 阿私羅天子伽彌尼 | 「伽彌尼、師子尼乾、波羅牢」 | 〔T01 0433a11〕 | 攝頌先見；正文首見「阿私羅天有子名伽彌尼」〔T01 0439c26〕 |
| 梵志自高 | 「梵志自高，事若干天」 | 〔T01 0439c28〕 | — |
| 十種不善業道 | 「成就十種不善業道」 | 〔T01 0440a05〕 | 「殺生、不與取、邪婬、妄言，乃至邪見」〔T01 0440a05〕 |
| 黑有黑報 | 「黑有黑報，自然趣下，必至惡處」 | 〔T01 0440b01〕 | — |
| 十善業道 | 「成十善業道」 | 〔T01 0440b03〕 | 「離殺、斷殺、不與取、邪婬、妄言，乃至離邪見」〔T01 0440b04〕 |
| 白有白報 | 「白有白報，自然昇上，必至善處」 | 〔T01 0440b21〕 | — |
| 麤色四大之種 | 「謂身麤色四大之種從父母生」 | 〔T01 0440b27〕 | 「是破壞法，是滅盡法，離散之法」〔T01 0440b28〕 |
| 心意識所熏 | 「彼心、意、識常為信所熏」 | 〔T01 0440c01〕 | 「為精進、多聞、布施、智慧所熏」〔T01 0440c02〕 |
| 園觀之道 | 「園觀之道、昇進之道、善處之道」 | 〔T01 0440c04〕 | 「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕 |
七、譬喻·修辭
偈二首（皆在經十四·逐行錄底本）
- 第一首八行——「於是，世尊即說頌曰」〔T01 0436b27〕；水器四喻與王象喻之後，說妄言者無惡不作，惡業無可避處：
| 行 | 底本（逐字） | 錨 |
|---|---|---|
| 1 | 「人犯一法，謂妄言是」 | 〔T01 0436b28〕 |
| 2 | 「不畏後世，無惡不作」 | 〔T01 0436b29〕 |
| 3 | 「寧噉鐵丸，其熱如火」 | 〔T01 0436c01〕 |
| 4 | 「不以犯戒，受世信施」 | 〔T01 0436c02〕 |
| 5 | 「若畏於苦，不愛念者」 | 〔T01 0436c03〕 |
| 6 | 「於隱顯處，莫作惡業」 | 〔T01 0436c04〕 |
| 7 | 「若不善業，已作今作」 | 〔T01 0436c05〕 |
| 8 | 「終不得脫，亦無避處」 | 〔T01 0436c06〕 |
- 第二首十行——「於是，世尊復說頌曰」〔T01 0437b10〕；三時觀之後，勸羅云常觀身、口、意業，不妄言，不害他：
| 行 | 底本（逐字） | 錨 |
|---|---|---|
| 1 | 「身業、口業、意業，羅云」 | 〔T01 0437b11〕 |
| 2 | 「善不善法，汝應常觀」 | 〔T01 0437b12〕 |
| 3 | 「知已妄言，羅云莫說」 | 〔T01 0437b13〕 |
| 4 | 「禿從他活，何可妄言」 | 〔T01 0437b14〕 |
| 5 | 「覆沙門法，空無真實」 | 〔T01 0437b15〕 |
| 6 | 「謂說妄言，不護其口」 | 〔T01 0437b16〕 |
| 7 | 「故不妄言，正覺之子」 | 〔T01 0437b17〕 |
| 8 | 「是沙門法，羅云當學」 | 〔T01 0437b18〕 |
| 9 | 「方方豐樂，安隱無怖」 | 〔T01 0437b19〕 |
| 10 | 「羅云至彼，莫為害他」 | 〔T01 0437b20〕 |
譬喻
- 鹽·羊·債——經十一，三喻六段，每喻二面：地獄之報一面，現法之報一面：
| 喻 | 面 | 喻（逐字） | 錨 | 所以（逐字） | 錨 |
|---|---|---|---|---|---|
| 鹽 | 地獄之報 | 「有人以一兩鹽投少水中」 | 〔T01 0433a22〕 | 「鹽多水少，是故能令鹹不可飲」 | 〔T01 0433a24〕 |
| 鹽 | 現法之報 | 「以一兩鹽投恒水中」 | 〔T01 0433b05〕 | 「恒水甚多，一兩鹽少」 | 〔T01 0433b07〕 |
| 羊 | 地獄之報 | 「猶如有人奪取他羊」 | 〔T01 0433b17〕 | 「謂奪羊者，或王、王臣，極有威勢」 | 〔T01 0433b18〕 |
| 羊 | 現法之報 | 「雖竊他羊，主還奪取」 | 〔T01 0433c01〕 | 「謂竊羊者貧賤無勢」 | 〔T01 0433c02〕 |
| 債 | 地獄之報 | 「猶如有人負他五錢」 | 〔T01 0433c13〕 | 「謂負債人貧無力勢」 | 〔T01 0433c16〕 |
| 債 | 現法之報 | 「猶如有人雖負百錢」 | 〔T01 0433c27〕 | 「謂負債人產業無量，極有勢力」 | 〔T01 0434a01〕 |
每段之喻前後，皆重『謂有一人不修身、不修戒、不修心、不修慧，壽命甚短』或『謂有一人修身、修戒、修心、修慧，壽命極長』之句；羊、債二喻，以有勢者與無勢者之位相易，分地獄、現法二面。
-
樹影——經十二：「猶如，惒破！因樹有影」〔T01 0434c09〕，斬根、破截、火燒、風吹、投水，影絕其因而滅；合法作「惒破！當知比丘亦復如是」〔T01 0434c14〕。
-
明目人·不良馬——經十二惒破之白：「瞿曇猶明目人」〔T01 0435a05〕，合作「沙門瞿曇亦復如是」〔T01 0435a07〕；「猶如有人養不良馬」〔T01 0435a11〕，合作「世尊！我亦如是」〔T01 0435a12〕。
-
水器四喻——經十四，世尊以水器之相，喻知已妄言者之道：
| 次 | 器之相（逐字） | 錨 | 合法（逐字） | 錨 |
|---|---|---|---|---|
| 1 | 「即取水器，瀉留少水」 | 〔T01 0436a19〕 | 「我說彼道少，亦復如是」 | 〔T01 0436a21〕 |
| 2 | 「世尊復取此少水器，盡瀉棄已」 | 〔T01 0436a24〕 | 「我說彼道盡棄，亦復如是」 | 〔T01 0436a27〕 |
| 3 | 「世尊復取此空水器，覆著地已」 | 〔T01 0436b01〕 | 「我說彼道覆，亦復如是」 | 〔T01 0436b03〕 |
| 4 | 「世尊復取此覆水器，發令仰已」 | 〔T01 0436b06〕 | 「我說彼道仰，亦復如是」 | 〔T01 0436b09〕 |
前三喻之合法皆作『無慚無愧』，第四喻作「不慚不愧」〔T01 0436b10〕，照字。
-
王大象——經十四：「猶如王有大象入陣鬪時」〔T01 0436b12〕；護鼻者，「唯護於鼻」〔T01 0436b13〕，象師知「此王大象猶故惜命」〔T01 0436b14〕；鼻亦盡用者，「此王大象不復惜命」〔T01 0436b19〕；合作「我說此王大象入陣鬪時，無惡不作」〔T01 0436b23〕，以喻知已妄言者亦無惡不作。
-
鏡——經十四：「於意云何？人用鏡為？」〔T01 0436c07〕；羅云答「欲觀其面，見淨不淨」〔T01 0436c08〕；合法作「若汝將作身業，即觀彼身業」〔T01 0436c09〕，下開身、口、意業三時之觀。
-
重石——經十七：「猶去村不遠有深水淵」〔T01 0440a20〕，「以大重石擲著水中」〔T01 0440a21〕，眾人叉手稱歎求索，言「願石浮出」〔T01 0440a22〕，石不因此而出；以喻行十不善業道者，不因眾人稱歎求索而生善處。
-
酥油瓶——經十七：「猶去村不遠有深水淵」〔T01 0440b22〕，「以酥油瓶投水而破」〔T01 0440b23〕，其滓瓦「沈下，酥油浮上」〔T01 0440b24〕；合法作「自然昇上，生於善處」〔T01 0440c03〕。二喻同起於「深水淵」，一沈一浮，對經十七黑報、白報二面。
修辭
- 對句：經十一每段以『不修身、不修戒、不修心、不修慧，壽命甚短』與『修身、修戒、修心、修慧，壽命極長』相對，分地獄之報與現法之報二面，各三見於喻中，連喻前之總說凡重述多次。
- 往詣而問：經十三，世尊述己於三種見者，「於中若有沙門、梵志如是見、如是說」〔T01 0435b03〕，往問、得答、反詰，三段同式，皆以「乃可以理伏彼沙門、梵志」〔T01 0435b14〕之意作結。
- 三自歸之重：經十二惒破三白，「我今再自歸」〔T01 0435a15〕、「我今三自歸」〔T01 0435a19〕，每白各說一由。
- 三時之觀：經十四身業將作、現作、已作三段同式，每段先作自問之『』，次分不淨、淨二面；意業以過去、未來、現在三段同式。已作身業不淨之面，作「羅云！汝當詣」〔T01 0436c28〕善知識處發露；淨之面，作「汝當晝夜歡喜」〔T01 0437a04〕。
- 排比：經十五身三、口四、意三，每目皆以「一曰」「二曰」等起，各段以『是謂身故作三業，不善與苦果，受於苦報』之式作結。經十六三因段，貪、恚、癡三段同式，如「伽藍！貪者為貪所覆，心無厭足」〔T01 0438c18〕；十事淨除其心，每目皆以「淨除其心」作結。
- 反問：經十七世尊三度反問伽彌尼（惡業者能否因眾求而生天、重石能否因眾求而浮出、善業者能否因眾求而墮獄），每問皆以『於意云何』起，伽彌尼皆答『不也，世尊』；首末二答世尊歎『善哉』，石喻一答之後世尊不歎，續以「如是。伽彌尼！」〔T01 0440a25〕。
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，本卷共一百九十三條（【大】＝大正藏原刊；【宋】【元】【明】＝三本，大正注略稱【三】；【CB】＝今行校本；【麗-CB】【磧-CB】【房山-CB】＝今行校本所標之麗本、磧砂本、房山石經本）。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 | 0433a10 | 云 | 【明】雲 |
| 002 | 0433a11 | 乾 | 【明】揵 |
| 003 | 0433a12 | 中阿含 | 【明】無 |
| 004 | 0433a22 | 一 | 【大】無（今行作一：【CB】） |
| 005 | 0433a23 | （無） | ［－］【CB】【磧-CB】，[11]【大】（校注原文照錄） |
| 006 | 0433b06 | 叵 | 【宋】【元】【明】不可 |
| 007 | 0434a11 | 鹽喻經第一竟 | 【明】無 |
| 008 | 0434a11 | 〔千三百五十一字〕 | 【宋】【元】【明】無 |
| 009 | 0434a12 | 中阿含 | 【明】無 |
| 010 | 0434a12 | 〔惒乎過反〕 | 【宋】【元】惒音乎過反；【明】惒乎過切 |
| 011 | 0434a12 | 〔初一日誦〕 | 【明】無 |
| 012 | 0434a14 | 迦維羅衛 | 【宋】【元】【明】加維羅衛 |
| 013 | 0434a15 | 乾 | 【宋】【元】【明】揵 |
| 014 | 0434a17 | 乾 | 【宋】【元】【明】揵 |
| 015 | 0434a18 | 乾 | 【宋】【元】【明】揵 |
| 016 | 0434a19 | 乾 | 【宋】【元】【明】揵 |
| 017 | 0434a22 | 乾 | 【宋】【元】【明】揵 |
| 018 | 0434a23 | 乾 | 【宋】【元】【明】揵 |
| 019 | 0434a25 | 後 | 【宋】【元】【明】彼 |
| 020 | 0434a26 | 乾 | 【宋】【元】【明】揵 |
| 021 | 0434a26 | 乾 | 【宋】【元】【明】揵 |
| 022 | 0434b01 | 乾 | 【宋】【元】【明】揵 |
| 023 | 0434b01 | 乾 | 【宋】【元】【明】揵 |
| 024 | 0434b02 | 乾 | 【宋】【元】【明】揵 |
| 025 | 0434b04 | 乾 | 【宋】【元】【明】揵 |
| 026 | 0434b08 | 乾 | 【宋】【元】【明】揵 |
| 027 | 0434b10 | 乾 | 【宋】【元】【明】揵 |
| 028 | 0434b12 | 乾 | 【宋】【元】【明】揵 |
| 029 | 0434b13 | 乾 | 【宋】【元】【明】揵 |
| 030 | 0434b22 | 熱 | 【宋】【元】【明】無 |
| 031 | 0434c09 | 冷 | 【明】令 |
| 032 | 0434c09 | 猶如，惒破 | 【明】和破猶如 |
| 033 | 0434c18 | 冷 | 【明】令 |
| 034 | 0435a08 | 其諸 | 【宋】【元】【明】甚深 |
| 035 | 0435a18 | 乾 | 【宋】【元】【明】揵 |
| 036 | 0435a23 | 惒破經第二竟 | 【明】無 |
| 037 | 0435a23 | 〔一千五百二字〕 | 【宋】【元】【明】無 |
| 038 | 0435a24 | （一三） | 【大】無（今行有：【CB】） |
| 039 | 0435a24 | 中阿含 | 【明】無 |
| 040 | 0435a24 | 〔初一日誦〕 | 【明】無 |
| 041 | 0435c26 | 習 | 【元】【明】集 |
| 042 | 0435c29 | 習 | 【元】【明】集 |
| 043 | 0436a01 | 習 | 【元】【明】集 |
| 044 | 0436a06 | 習 | 【元】【明】集 |
| 045 | 0436a08 | 習 | 【元】【明】集 |
| 046 | 0436a09 | 際 | 【宋】【元】【明】除 |
| 047 | 0436a11 | 度經第三竟 | 【明】無 |
| 048 | 0436a11 | 〔千一百八十四字〕 | 【宋】【元】【明】無 |
| 049 | 0436a12 | （一四） | 【大】無（今行有：【CB】） |
| 050 | 0436a12 | 中阿含 | 【明】無 |
| 051 | 0436a12 | 云 | 【明】雲 |
| 052 | 0436a12 | 〔初一日誦〕 | 【明】無 |
| 053 | 0436a14 | 云 | 【明】雲 |
| 054 | 0436a16 | 云 | 【明】雲 |
| 055 | 0436a17 | 云 | 【明】雲 |
| 056 | 0436a18 | 坐 | 【宋】【元】【明】座 |
| 057 | 0436a19 | 云 | 【明】雲 |
| 058 | 0436a19 | 瀉 | 【宋】【元】【明】寫 |
| 059 | 0436a20 | 云 | 【明】雲 |
| 060 | 0436a20 | 瀉 | 【宋】【元】【明】寫 |
| 061 | 0436a21 | 云 | 【明】雲 |
| 062 | 0436a21 | 云 | 【明】雲 |
| 063 | 0436a23 | 云 | 【明】雲 |
| 064 | 0436a24 | 云 | 【明】雲 |
| 065 | 0436a25 | 瀉 | 【宋】【元】【明】寫 |
| 066 | 0436a25 | 云 | 【明】雲 |
| 067 | 0436a26 | 瀉 | 【宋】【元】【明】寫 |
| 068 | 0436a26 | 云 | 【明】雲 |
| 069 | 0436a27 | 云 | 【明】雲 |
| 070 | 0436a28 | 云 | 【明】雲 |
| 071 | 0436a29 | 云 | 【明】雲 |
| 072 | 0436b02 | 云 | 【明】雲 |
| 073 | 0436b03 | 云 | 【明】雲 |
| 074 | 0436b03 | 云 | 【明】雲 |
| 075 | 0436b05 | 云 | 【明】雲 |
| 076 | 0436b05 | 云 | 【明】雲 |
| 077 | 0436b07 | 云 | 【明】雲 |
| 078 | 0436b08 | 云 | 【明】雲 |
| 079 | 0436b09 | 云 | 【明】雲 |
| 080 | 0436b10 | 不 | 【宋】【元】【明】無 |
| 081 | 0436b10 | 云 | 【明】雲 |
| 082 | 0436b12 | 云 | 【明】雲 |
| 083 | 0436b13 | 髂 | 【大】骼；【麗-CB】𦝣；【宋】【元】【明】骼（今行作髂：【CB】【磧-CB】） |
| 084 | 0436b13 | 項 | 【宋】【元】【明】頭 |
| 085 | 0436b16 | 髂 | 【大】骼；【麗-CB】𦝣；【宋】【元】【明】骼（今行作髂：【CB】【磧-CB】） |
| 086 | 0436b16 | 項 | 【宋】【元】【明】頭 |
| 087 | 0436b17 | 云 | 【明】雲 |
| 088 | 0436b18 | 髂 | 【大】骼；【麗-CB】𦝣；【宋】【元】【明】骼（今行作髂：【CB】【磧-CB】） |
| 089 | 0436b18 | 項 | 【宋】【元】【明】頭 |
| 090 | 0436b21 | 髂 | 【大】骼；【麗-CB】𦝣；【宋】【元】【明】骼（今行作髂：【CB】【磧-CB】） |
| 091 | 0436b21 | 項 | 【宋】【元】【明】頭 |
| 092 | 0436b22 | 云 | 【明】雲 |
| 093 | 0436b22 | 髂 | 【大】骼；【麗-CB】𦝣；【宋】【元】【明】骼（今行作髂：【CB】【磧-CB】） |
| 094 | 0436b23 | 項 | 【宋】【元】【明】頭 |
| 095 | 0436b23 | 云 | 【明】雲 |
| 096 | 0436b24 | 云 | 【明】雲 |
| 097 | 0436b25 | 云 | 【明】雲 |
| 098 | 0436b26 | 云 | 【明】雲 |
| 099 | 0436c07 | 云 | 【明】雲 |
| 100 | 0436c08 | 云 | 【明】雲 |
| 101 | 0436c09 | 云 | 【明】雲 |
| 102 | 0436c11 | 云 | 【明】雲 |
| 103 | 0436c12 | 不 | 【大】無（今行有：【CB】） |
| 104 | 0436c13 | 云 | 【明】雲 |
| 105 | 0436c13 | 云 | 【明】雲 |
| 106 | 0436c14 | （無） | 【大】有不（今行無：【CB】） |
| 107 | 0436c15 | 云 | 【明】雲 |
| 108 | 0436c16 | 云 | 【明】雲 |
| 109 | 0436c18 | 云 | 【明】雲 |
| 110 | 0436c19 | 不 | 【大】無（今行有：【CB】） |
| 111 | 0436c20 | 云 | 【明】雲 |
| 112 | 0436c21 | 云 | 【明】雲 |
| 113 | 0436c22 | （無） | 【大】有不（今行無：【CB】） |
| 114 | 0436c23 | 云 | 【明】雲 |
| 115 | 0436c23 | 云 | 【明】雲 |
| 116 | 0436c25 | 為 | 【大】或（今行作為：【CB】）；【宋】【元】【明】亦作為 |
| 117 | 0436c26 | 云 | 【明】雲 |
| 118 | 0436c27 | 不 | 【大】無（今行有：【CB】） |
| 119 | 0436c28 | 云 | 【明】雲 |
| 120 | 0437a01 | 持 | 【宋】【元】【明】將 |
| 121 | 0437a01 | 云 | 【明】雲 |
| 122 | 0437a03 | （無） | 【大】有不（今行無：【CB】） |
| 123 | 0437a04 | 云 | 【明】雲 |
| 124 | 0437a05 | 云 | 【明】雲 |
| 125 | 0437a08 | 云 | 【明】雲 |
| 126 | 0437a09 | 不 | 【大】無（今行有：【CB】） |
| 127 | 0437a10 | 云 | 【明】雲 |
| 128 | 0437a11 | 云 | 【明】雲 |
| 129 | 0437a12 | （無） | 【大】有不（今行無：【CB】） |
| 130 | 0437a14 | 云 | 【明】雲 |
| 131 | 0437a14 | 云 | 【明】雲 |
| 132 | 0437a17 | 云 | 【明】雲 |
| 133 | 0437a18 | 不 | 【大】無（今行有：【CB】） |
| 134 | 0437a19 | 云 | 【明】雲 |
| 135 | 0437a20 | 云 | 【明】雲 |
| 136 | 0437a21 | （無） | 【大】有不（今行無：【CB】） |
| 137 | 0437a22 | 云 | 【明】雲 |
| 138 | 0437a23 | 云 | 【明】雲 |
| 139 | 0437a25 | 云 | 【明】雲 |
| 140 | 0437a26 | 不 | 【大】無（今行有：【CB】） |
| 141 | 0437a27 | 云 | 【明】雲 |
| 142 | 0437a28 | 云 | 【明】雲 |
| 143 | 0437b01 | 云 | 【明】雲 |
| 144 | 0437b02 | 云 | 【明】雲 |
| 145 | 0437b04 | 云 | 【明】雲 |
| 146 | 0437b06 | 云 | 【明】雲 |
| 147 | 0437b09 | 云 | 【明】雲 |
| 148 | 0437b11 | 云 | 【明】雲 |
| 149 | 0437b13 | 云 | 【明】雲 |
| 150 | 0437b14 | 禿 | 【宋】【元】【明】本 |
| 151 | 0437b18 | 云 | 【明】雲 |
| 152 | 0437b20 | 云 | 【明】雲 |
| 153 | 0437b21 | 云 | 【明】雲 |
| 154 | 0437b23 | 羅云經第四竟 | 【大】羅＊云經第四竟（今行：【CB】）；【明】無 |
| 155 | 0437b23 | 〔一千八百三十二字〕 | 【宋】【元】【明】無 |
| 156 | 0437b24 | 中阿含 | 【明】無 |
| 157 | 0437b24 | 〔初一日誦〕 | 【明】無 |
| 158 | 0437c08 | 鬘 | 【宋】鬚 |
| 159 | 0437c23 | 一 | 【大】無（今行有：【CB】【麗-CB】） |
| 160 | 0437c28 | 無 | 【大】與（今行作無：【CB】） |
| 161 | 0438a07 | 調 | 【元】【明】掉 |
| 162 | 0438a23 | 修 | 【大】與（今行作修：【CB】【麗-CB】） |
| 163 | 0438b12 | 思經第五竟 | 【明】無 |
| 164 | 0438b12 | 千 | 【大】無（今行有：【CB】【麗-CB】） |
| 165 | 0438b12 | 百 | 【大】千（今行作百：【CB】【麗-CB】） |
| 166 | 0438b12 | 〔千一百七十四字〕 | 【宋】【元】【明】無 |
| 167 | 0438b13 | 中阿含 | 【明】無 |
| 168 | 0438b13 | 〔初一日誦〕 | 【明】無 |
| 169 | 0438b14 | 園 | 【宋】【元】【明】國 |
| 170 | 0438b17 | 園 | 【宋】【元】【明】國 |
| 171 | 0438c16 | 云何 | 【大】何云（今行作云何：【CB】【麗-CB】） |
| 172 | 0439a16 | 說 | 【元】【明】說實說 |
| 173 | 0439a25 | 有 | 【宋】【元】【明】有善惡業有 |
| 174 | 0439b01 | 調 | 【元】【明】掉 |
| 175 | 0439b09 | 有 | 【宋】【元】【明】有善惡業有 |
| 176 | 0439b13 | 無 | 【宋】【元】【明】無善惡業無 |
| 177 | 0439b29 | 有 | 【宋】【元】【明】有善惡業有 |
| 178 | 0439c01 | 至 | 【宋】【元】【明】生 |
| 179 | 0439c04 | 無 | 【宋】【元】【明】無善惡業無 |
| 180 | 0439c18 | 盡 | 【宋】【元】【明】盡壽 |
| 181 | 0439c22 | 伽藍經第六竟 | 【明】無 |
| 182 | 0439c22 | 〔一千九百八十七字〕 | 【宋】【元】【明】無 |
| 183 | 0439c23 | 中阿含 | 【明】無 |
| 184 | 0439c23 | 〔伽音巨羅反〕 | 【明】無；【宋】【元】伽音巨羅 |
| 185 | 0439c24 | 〔初一日誦〕 | 【明】無 |
| 186 | 0439c25 | 園 | 【宋】【元】【明】國 |
| 187 | 0439c25 | 㮈 | 【大】捺（今行作㮈：【CB】【麗-CB】） |
| 188 | 0440a23 | 出 | 【宋】【元】【明】出願石浮出 |
| 189 | 0440b20 | 生 | 【宋】【元】【明】至 |
| 190 | 0440b26 | 妄 | 【大】妾（今行作妄：【CB】【房山-CB】）；【宋】【元】【明】亦作妄 |
| 191 | 0440c14 | 伽彌尼經第七竟 | 【明】無 |
| 192 | 0440c14 | 〔千二百一十三字〕 | 【宋】【元】【明】無 |
| 193 | 0440c15 | 〔一萬二百四十七字〕 | 【宋】【元】【明】無 |
- 分佈：攝頌二條（001–002）；經十一六條（003–008）；經十二二十九條（009–037）；經十三十一條（038–048）；經十四一百零七條（049–155）；經十五十一條（156–166）；經十六十六條（167–182）；經十七十條（183–192）；卷末一條（193）。
- 經題「中阿含」三字，明本無者七條（003、009、039、050、156、167、183）；經題〔初一日誦〕，明本無者六條（011、040、052、157、168、185），經十一經題本無此注。
- 經末『某經第N竟』一行，明本無者七條（007、036、047、154、163、181、191）；經末與卷末自標字數，三本無者八條（008、037、048、155、166、182、192、193）。
- 「云」明本作雲者七十三條：攝頌一條（001），經十四七十二條，皆在「羅云」之名。
- 「乾」作揵者十八條：攝頌明本一條（002）；經十二三本十七條（013–018、020–029、035），皆在「尼乾」「大目乾連」之名。
- 經十四「瀉」三本作寫者四條（058、060、065、067）；「髂」五條（083、085、088、090、093）；「項」三本作頭者五條（084、086、089、091、094）。
- 經十三四諦句之「習」，元、明二本作集者五條（041–045）。
- 經十六四安隱住處之「有」「無」，三本作「有善惡業有」「無善惡業無」者五條（173、175、176、177、179）。
- 「園」三本作國者三條（169、170、186）；「調」元、明二本作掉者二條（161、174）。
校記增補（今行校本補注；今行與大正原刊字異）
- 〔T01 0433a22〕「以一兩鹽」之「一」：今行有（【CB】），大正原刊無（第004條）。
- 〔T01 0433a23〕：校注原文作 ［－］【CB】【磧-CB】，[11]【大】：今行無，大正原刊標 [11]，不推其為何字（第005條）。
- 〔T01 0435a24〕〔T01 0436a12〕經題序號「（一三）」「（一四）」：今行有（【CB】），大正原刊無（第038、049條）。
- 經十四「髂」五見：今行作髂（【CB】【磧-CB】），大正原刊作骼，今行校本所標麗本作𦝣，三本作骼。大正原刊注作「𦝣＝骼【三】」，今行注以𦝣為【大】之字；二注所列底字不同，並錄（第083、085、088、090、093條）。
- 經十四淨、不淨之「不」五對：〔T01 0436c12〕／〔T01 0436c14〕、〔T01 0436c19〕／〔T01 0436c22〕、〔T01 0436c27〕／〔T01 0437a03〕、〔T01 0437a09〕／〔T01 0437a12〕、〔T01 0437a18〕／〔T01 0437a21〕——每對前一處（不善之面）今行有「不」而大正原刊無，後一處（善之面）今行無「不」而大正原刊有；即大正原刊淨、不淨二面互易，今行校本移正（第103/106、110/113、118/122、126/129、133/136條）。
- 〔T01 0437a26〕現在意業不善之面「不」：今行有（【CB】），大正原刊無（第140條）；其善之面〔T01 0437a29〕底本作「此意業不淨」，無校記，與上五對之例未合，照錄。
- 〔T01 0436c25〕「為」：今行作為（【CB】），大正原刊作或，三本亦作為（第116條）。
- 〔T01 0437b23〕經末行「羅云經第四竟」：大正原刊「羅」下有＊號（第154條）。
- 〔T01 0437c23〕「一」、〔T01 0437c28〕「無」、〔T01 0438a23〕「修」：今行與大正原刊字異（第159、160、162條）。
- 〔T01 0438b12〕經十五經末自標：今行作「〔千一百七十四字〕」，大正原刊首無「千」字、「百」作千（第164、165條），即原刊作〔一千七十四字〕；照錄二數。
- 〔T01 0438c16〕「云何」：大正原刊作何云（第171條）；〔T01 0439c25〕「㮈」：大正原刊作捺（第187條）；〔T01 0440b26〕「妄」：大正原刊作妾（第190條）。
字形
- 擴展 A 區一字：「㮈」〔T01 0439c25〕（經十七「墻村㮈林」）；大正原刊作捺（第187條）。本卷無擴展 B 區字，無私用區字。
- 「惒」「羇」照底本字。
- 「戲」「戱」二形並見：經十四「不得戲笑妄言」等作戲；〔T01 0436b06〕一見作戱。照字。
- 「蜫蟲」二見（〔T01 0437c03〕〔T01 0438c25〕），「蜫虫」一見〔T01 0439a22〕。照字。
- 「姉妹」一見〔T01 0437c05〕，作姉。照字。
- 經十一「不修慧、壽命甚短」〔T01 0433a28〕、「修慧、壽命極長」〔T01 0433b11〕二處，慧與壽命之間作頓號，他處皆作逗號；照底本標點。
- 經十二「意行不善無明行」〔T01 0434b26〕，二語之間無頓號；照底本標點。
- 經十六邪見淨除之段，內層引號之閉在「彼於邪見淨除其心」〔T01 0439a27〕之後；照底本標點。
夾注——底本自標之〔…〕凡十八處：品題〔有十經〕〔初一日誦〕二處；經十二至經十七經題〔初一日誦〕六處（經十一經題無）；經題音注二處（〔惒乎過反〕〔伽音巨羅反〕）；七經經末自標字數七處；卷末自標字數一處。經題之〔初一日誦〕，經十三至經十六在經題同行；經十二跨入次行；經十七在次行〔T01 0439c24〕。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；經十七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 |
|---|---|---|
| 11 | 千三百五十一字 | 1,378 |
| 12 | 一千五百二字 | 1,540 |
| 13 | 千一百八十四字 | 1,213 |
| 14 | 一千八百三十二字 | 1,868 |
| 15 | 千一百七十四字 | 1,204 |
| 16 | 一千九百八十七字 | 2,020 |
| 17 | 千二百一十三字 | 1,266 |
卷末自標「〔一萬二百四十七字〕」〔T01 0440c15〕；七經自標之和為一萬零二百四十三，與卷末自標差四；今計全卷漢字一萬零五百四十二（七經今計之和一萬零四百八十九，加卷首三行與攝頌二行五十三字）。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。
經題七經：
| 經 | 大正頭注逐字 | 錨 |
|---|---|---|
| 11 | ～A. III. 99. Loṇaphala. | 0433a12 |
| 12 | ～A. IV. 195. Vappa. | 0434a12 |
| 13 | ～A. III. 61. Tittha. | 0435a24 |
| 14 | ～M. 61. Rāhulovada Sutta. | 0436a12 |
| 15 | ～A. X. 207-208. | 0437b24 |
| 16 | ～A. III. 65. Kesaputtiyā. | 0438b13 |
| 17 | 大正無頭注 | 0439c23 |
經內十一條（經十一一條·經十二六條·經十四二條·經十六二條）：
| 經 | 大正頭注逐字 | 錨 |
|---|---|---|
| 11 | 隨…其報～Yathā yathā'yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisamvediyati.〔CBETA 校：今行注作 隨…其報【大】，～Yathā yathā'yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisamvediyati.〕 | 0433a14 |
| 12 | 釋羇瘦～Sakkesu.〔CBETA 校：今行注作 釋羇瘦【大】，～Sakkesu.〕 | 0434a14 |
| 12 | 迦維羅衛＝加維羅衛【三】～Kapilavatthu.〔CBETA 校：今行注作 迦維羅衛【大】，加維羅衛【宋】【元】【明】，～Kapilavatthu.〕 | 0434a14 |
| 12 | ～Nigrodhārāma.〔CBETA 校：今行注作 尼拘類園【大】，～Nigrodhārāma.〕 | 0434a15 |
| 12 | ～Mahāmoggallāna.〔CBETA 校：今行注作 大目乾連【大】，～Mahāmoggallāna.〕 | 0434a15 |
| 12 | ～Nigaṇṭhasāvaka. | 0434a17 |
| 12 | ～Vappa.〔CBETA 校：今行注作 惒破【大】，～Vappa.〕 | 0434a17 |
| 14 | ～Ayasmā Rāhulo.〔CBETA 校：今行注作 尊者羅云【大】，～Ayasmā Rāhulo.〕 | 0436a14 |
| 14 | ～Dhammapada 306, 308參照 | 0436b28 |
| 16 | ～Kālāmā.〔CBETA 校：今行注作 伽藍【大】，～Kālāmā.〕 | 0438b14 |
| 16 | ～Kosaputta.〔CBETA 校：今行注作 羇舍子【大】，～Kosaputta.〕 | 0438b15 |
本卷大正頭注之巴利對經，原刊注帶「～」者十七條（經題六條·經內十一條）；經十七經題大正無頭注，不自補。經內〔T01 0436b28〕一條在經十四第一首偈之首行，注作 Dhammapada 參照。經題「中阿含」三字與〔初一日誦〕明本無之者，見目九。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 |
|---|---|---|
| 11–16 | 大正無別本注 | 0433a12–0438b13 |
| 17 | 大正無別本注 | 0439c23 |
③ 本母——論藏無逐目釋。
Placement of the passage as a whole. This unit is the whole of Fascicle 3 of the Madhyama Āgama: from the fascicle title at its head, 「中阿含經卷第三」—“Madhyama Āgama, Fascicle 3”〔T01 0433a06〕, to the closing title at its end, 「中阿含經卷第三〔一萬二百四十七字〕」—“Madhyama Āgama, Fascicle 3 [ten thousand two hundred and forty-seven characters]”〔T01 0440c15〕; it holds seven discourses (the base text’s discourse titles 「（一一）」—“(11)” to 「（一七）」—“(17)”). This fascicle belongs to the Chapter on Action; the chapter title, 「業相應品第二〔有十經〕〔初一日誦〕」—“the Chapter on Action, the Second [ten discourses] [first-day recitation]”〔T01 0433a09〕, marks itself as having ten discourses, and this fascicle holds the first seven of them, the remaining three discourses being in Fascicle 4; after the chapter title there is one summary verse of two lines. The types of speaker are four: in Discourses 11, 13, and 15 the World-Honored One addresses the bhikṣus; in Discourse 12 the venerable Mahāmaudgalyāyana discusses with Vappa of the Śākya clan, a disciple of the Nirgrantha, and the World-Honored One, arriving later, questions and answers with Vappa; in Discourse 14 the World-Honored One teaches the venerable Rāhula; in Discourses 16 and 17 lay people ask and the World-Honored One answers. This fascicle has two verses of eighteen lines in all, both in the Discourse to Rāhula. The treatise collection has no item-by-item gloss.
I. Doctrinal-Outline Placement
The place of Fascicle 3—the head of the fascicle in the base text:
- 「中阿含經卷第三」—“Madhyama Āgama, Fascicle 3”〔T01 0433a06〕
- 「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 0433a08〕 (the attribution in its short form, one line)
- 「業相應品第二〔有十經〕〔初一日誦〕」—“the Chapter on Action, the Second [ten discourses] [first-day recitation]”〔T01 0433a09〕
This fascicle is the third fascicle of the whole scripture and belongs to the Chapter on Action; the chapter title marks itself as having ten discourses, and this fascicle holds Discourse 11, the Discourse on the Simile of the Salt, to Discourse 17, the Discourse to Gāmaṇi, seven discourses in all; the remaining three discourses are in Fascicle 4. The closing title at the end of the fascicle reads 「中阿含經卷第三〔一萬二百四十七字〕」—“Madhyama Āgama, Fascicle 3 [ten thousand two hundred and forty-seven characters]”〔T01 0440c15〕, directly following the one line marking the end of Discourse 17.
Summary verse—after the chapter title, one summary verse of two lines:
- 「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”〔T01 0433a10〕
- 「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”〔T01 0433a11〕
Of the names of the ten discourses listed in the summary verse at the head of the chapter, the first seven correspond to the discourse titles of this fascicle, and the last three are in Fascicle 4. The first line: Simile of the Salt corresponds to Discourse 11, the Discourse on the Simile of the Salt; Vappa corresponds to Discourse 12, the Discourse to Vappa; 「度羅云」—“Fords, Rāhula” corresponds to Discourse 13, the Discourse on the Fords, and Discourse 14, the Discourse to Rāhula, the two written continuously, recorded as it stands, not split; Intention corresponds to Discourse 15, the Discourse on Intention; Kālāmas corresponds to Discourse 16, the Discourse to the Kālāmas. The second line: Gāmaṇi corresponds to Discourse 17, the Discourse to Gāmaṇi, and this fascicle ends there; the three items 「師子」—“Siṃha”, 「尼乾」—“the Nirgrantha”, and 「波羅牢」—“Pāṭaliya” are the names of the remaining three discourses of this chapter, in Fascicle 4. For 「云」—“-hula” the Ming edition writes 雲, and for 「乾」—“-grantha” it writes 揵 (Section IX, rows 001 and 002).
Dwelling places (all verbatim from the base text)
- Śrāvastī, the Jeta Grove, Anāthapiṇḍada’s Park—three discourses (Discourses 11, 13, and 15), as in Discourse 11: 「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 0433a13〕.
- Among the Śākyas, Kapilavastu, the Nyagrodha Park—Discourse 12: 「佛遊釋羇瘦迦維羅衛」—“the Buddha was staying among the Śākyas at Kapilavastu”〔T01 0434a14〕, and on the next line 「在尼拘類園」—“in the Nyagrodha Park”〔T01 0434a15〕.
- Rājagṛha, the Kalandaka Bamboo Grove—Discourse 14: 「佛遊王舍城，在竹林迦蘭哆園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T01 0436a13〕; the venerable Rāhula, for his part, 「亦遊王舍城溫泉林中」—“was also staying at Rājagṛha, in the Hot Spring Grove”〔T01 0436a14〕.
- The Kālāma park · the Śiṃśapā Grove north of the village of Kesaputta—Discourse 16: 「佛遊伽藍園，與大比丘眾俱」—“the Buddha was staying in the Kālāma park, together with a great company of bhikṣus”〔T01 0438b14〕, 「住羇舍子村北尸攝惒林中」—“stayed in the Śiṃśapā Grove north of the village of Kesaputta”〔T01 0438b15〕.
- The Nālandā grove, the mango grove of Qiang village—Discourse 17: 「佛遊那難陀園，在墻村㮈林」—“the Buddha was staying at the Nālandā grove, in the mango grove of Qiang village”〔T01 0439c25〕.
- The opening formula of every discourse is 「我聞如是」—“Thus have I heard”, seven occurrences in all, as in Discourse 11, 「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 0433a13〕.
The types of the seven discourses, and what is said
| Discourse | Discourse title (verbatim) | Anchor | Type | What is said (verbatim) |
|---|---|---|---|---|
| 11 | 「（一一）中阿含業相應品鹽喻經第一」—“(11) The Discourse on the Simile of the Salt of the Chapter on Action of the Madhyama Āgama, the First” | 〔T01 0433a12〕 | The World-Honored One addresses the bhikṣus · three similes in six sections | 「隨人所作業則受其報」—“according to the action a person does, so he experiences its result”〔T01 0433a14〕; 「必受苦果地獄之報」—“must experience the painful fruit, the result of hell”〔T01 0433a18〕; 「必受苦果現法之報」—“must experience the painful fruit, the result in this very life”〔T01 0433b01〕 |
| 12 | 「（一二）中阿含業相應品惒破經第二〔惒乎過反〕」—“(12) The Discourse to Vappa of the Chapter on Action of the Madhyama Āgama, the Second [the sound of 惒: the initial of 乎 with the final of 過]” | 〔T01 0434a12〕 | Maudgalyāyana asks · Vappa answers; the World-Honored One asks · Vappa answers; Vappa takes refuge three times | 「若有比丘身、口、意護」—“if there is a bhikṣu guarded in body, speech, and mind”〔T01 0434a20〕; 「便得六善住處」—“then gains the six good abidings”〔T01 0434c19〕; 「我今自歸於佛、法及比丘眾」—“I now take refuge in the Buddha, the Dharma, and the community of bhikṣus”〔T01 0435a09〕 |
| 13 | 「（一三）中阿含業相應品度經第三」—“(13) The Discourse on the Fords of the Chapter on Action of the Madhyama Āgama, the Third” | 〔T01 0435a24〕 | The World-Honored One addresses the bhikṣus · the three fords · the six sense bases and the six elements · the four truths | 「有三度處」—“there are three fords”〔T01 0435a26〕; 「以六界合故，便生母胎」—“through the union of the six elements there is birth in a mother’s womb”〔T01 0435c23〕; 「謂八支聖道，正見乃至正定」—“that is, the noble path of eight factors, from right view up to right concentration”〔T01 0436a04〕 |
| 14 | 「（一四）中阿含業相應品羅云經第四」—“(14) The Discourse to Rāhula of the Chapter on Action of the Madhyama Āgama, the Fourth” | 〔T01 0436a12〕 | The World-Honored One teaches Rāhula · four similes of the water vessel · the simile of the royal elephant · the simile of the mirror · two verses | 「不得戲笑妄言」—“you must not speak falsely even in jest”〔T01 0436a24〕; 「於意云何？人用鏡為？」—“What do you think? What does a person use a mirror for?”〔T01 0436c07〕; 「現觀而觀，現淨而淨」—“observing in the present, purifying in the present”〔T01 0437b10〕 |
| 15 | 「（一五）中阿含業相應品思經第五」—“(15) The Discourse on Intention of the Chapter on Action of the Madhyama Āgama, the Fifth” | 〔T01 0437b24〕 | The World-Honored One addresses the bhikṣus · three of the body, four of speech, three of mind · the four immeasurables | 「若有故作業，我說彼必受其報」—“if there is action done intentionally, I say that one must experience its result”〔T01 0437b26〕; 「若不故作業，我說此不必受報」—“if there is action not done intentionally, I say that one need not experience its result”〔T01 0437b27〕; 「必得阿那含」—“he surely attains non-returning”〔T01 0438a23〕 |
| 16 | 「（一六）中阿含業相應品伽藍經第六」—“(16) The Discourse to the Kālāmas of the Chapter on Action of the Madhyama Āgama, the Sixth” | 〔T01 0438b13〕 | The Kālāma people ask · the World-Honored One answers · the Kālāma people take refuge | 「此沙門梵志何者為實，何者為虛？」—“Of these śramaṇas and brāhmaṇas, which is true and which is false?”〔T01 0438c11〕; 「諸業有三，因習本有」—“actions are of three kinds, arising from what is habitually accumulated”〔T01 0438c16〕; 「便得四安隱住處」—“then gains the four secure abidings”〔T01 0439b08〕 |
| 17 | 「（一七）中阿含業相應品伽彌尼經第七〔伽音巨羅反〕」—“(17) The Discourse to Gāmaṇi of the Chapter on Action of the Madhyama Āgama, the Seventh [the sound of 伽: the initial of 巨 with the final of 羅]” | 〔T01 0439c23〕 | Gāmaṇi asks · the World-Honored One asks in return · the simile of the heavy stone · the simile of the jar of ghee and oil | 「梵志自高」—“the brāhmaṇas exalt themselves”〔T01 0439c28〕; 「黑有黑報，自然趣下，必至惡處」—“black has a black result, naturally tends downward, and surely reaches a bad place”〔T01 0440b01〕; 「白有白報，自然昇上，必至善處」—“white has a white result, naturally rises upward, and surely reaches a good place”〔T01 0440b21〕; 「謂八支聖道，正見乃至正定，是為八」—“that is, the noble path of eight factors, from right view up to right concentration, these being eight”〔T01 0440c09〕 |
The discourse titles of all seven discourses have the three characters 「中阿含」—“of the Madhyama Āgama”; the discourse title of Discourse 11 has no [first-day recitation], and the discourse titles of Discourses 12 to 17 all have it (the line of the chapter title already carries [first-day recitation]). The discourse titles of Discourses 12 and 17 carry the sound glosses 〔惒乎過反〕 and 〔伽音巨羅反〕, recorded within the quotation of the discourse title. For the position of [first-day recitation], see Interlinear notes in Section IX.
Verses—This fascicle has two verses of eighteen lines in all, both in the Discourse to Rāhula: the first, of eight lines, 「於是，世尊即說頌曰」—“Then the World-Honored One spoke a verse”〔T01 0436b27〕; the second, of ten lines, 「於是，世尊復說頌曰」—“Then the World-Honored One spoke a verse again”〔T01 0437b10〕. Line by line, see Section VII. At the head of the chapter there is also one summary verse of two lines (see above).
Speakers
- The types of speaker fall into four groups:
- The type addressed to the bhikṣus (Discourses 11, 13, and 15): all read 「世尊告諸比丘」—“the World-Honored One addressed the bhikṣus”, Discourse 11〔T01 0433a14〕, Discourse 13〔T01 0435a26〕, Discourse 15〔T01 0437b26〕. In Discourse 11 the bhikṣus answer twice, the first answer 「答曰」—“answered”〔T01 0433a24〕, the second answer 「答曰」—“answered”〔T01 0433b07〕; in Discourse 15 the bhikṣus answer twice, 「比丘答曰」—“The bhikṣus answered”〔T01 0438a17〕,〔T01 0438b03〕; in Discourse 13 the bhikṣus say nothing. Within Discourse 13, the World-Honored One relates the questions and answers of his own going to three kinds of śramaṇas and brāhmaṇas; 「彼答言」—“They answer” occurs three times, all within the World-Honored One’s words.
- The type in which a disciple discusses with an outsider and the World-Honored One arrives later (Discourse 12):
- Maudgalyāyana asks, Vappa answers—「尊者大目乾連問如此事」—“the venerable Mahāmaudgalyāyana asked him about this matter”〔T01 0434a19〕; Vappa answers〔T01 0434a21〕.
- The World-Honored One comes to the assembly hall and asks Maudgalyāyana—「目乾連！向與尼乾弟子釋惒破共論何事？」—“Maudgalyāyana! Just now, what were you discussing with Vappa of the Śākya clan, a disciple of the Nirgrantha?”〔T01 0434b01〕; 「尊者大目乾連白曰」—“The venerable Mahāmaudgalyāyana said”〔T01 0434b02〕; within his words he restates the earlier question and the earlier answer, set in inner quotation marks 『』.
- The World-Honored One asks Vappa—「於是，世尊語尼乾弟子釋惒破曰」—“Then the World-Honored One said to Vappa of the Śākya clan, a disciple of the Nirgrantha”〔T01 0434b13〕; Vappa answers〔T01 0434b17〕; the World-Honored One asks〔T01 0434b21〕; Vappa answers〔T01 0434c02〕; the World-Honored One praises him〔T01 0434c04〕; 「惒破！當知比丘亦復如是」—“Vappa! Know that a bhikṣu is likewise so”〔T01 0434c14〕, where the base text opens a new quotation mark, likewise the World-Honored One’s words; Vappa speaks〔T01 0434c25〕, restating the six good abidings, with 「比丘」—“bhikṣu” changed to 「多聞聖弟子」—“the learned noble disciple”.
- Vappa takes refuge three times—「於是，惒破白世尊曰」—“Then Vappa said to the World-Honored One”〔T01 0435a04〕; the three sections 「我今自歸」—“I now take refuge”, 「我今再自歸」—“I now take refuge a second time”, and 「我今三自歸」—“I now take refuge a third time” follow one after another, all one speech of Vappa.
- The type in which the World-Honored One teaches Rāhula (Discourse 14): in the four similes of the water vessel, each simile first asks in the form 『羅云，汝見我取水器否』 “Rāhula, do you see me take up the water vessel?” (the first simile verbatim: 「羅云！汝今見我取此水器，瀉留少水耶？」—“Rāhula! Do you now see me take up this water vessel and pour out the water, leaving a little?”), Rāhula always answers 「見也。世尊！」—“I see it, World-Honored One!”, and then comes 「佛告羅云」—“the Buddha said to Rāhula”; 「佛告羅云」—“the Buddha said to Rāhula” occurs four times in all (〔T01 0436a21〕〔T01 0436a27〕〔T01 0436b03〕〔T01 0436b08〕). The answer in the simile of the mirror reads 「尊者羅云答曰」—“The venerable Rāhula answered”〔T01 0436c08〕. The simile of the royal elephant, the observation in the three times, and the two verses are all the World-Honored One’s words, and Rāhula does not answer.
- The type in which lay people ask and the World-Honored One answers (Discourses 16 and 17): in Discourse 16, the Kālāma people 「白世尊曰」—“said to the World-Honored One”〔T01 0438c07〕, the World-Honored One said to them〔T01 0438c12〕, the Kālāma people restate the four secure abidings〔T01 0439b26〕, and they end by taking refuge; in Discourse 17, 「阿私羅天子伽彌尼白曰」—“Gāmaṇi, son of the god Asura, said”〔T01 0439c28〕, the World-Honored One said to him〔T01 0440a02〕, the World-Honored One asks in return three times (on those who do evil action, on the heavy stone, on those who do good action), Gāmaṇi answers three times (〔T01 0440a15〕〔T01 0440a25〕〔T01 0440b14〕), and the World-Honored One praises him twice (〔T01 0440a15〕〔T01 0440b15〕); after the one answer on the simile of the stone the World-Honored One does not praise him, but goes on with 「如是。伽彌尼！」—“So it is, Gāmaṇi!”〔T01 0440a25〕.
Closing formulas—「佛說如是」—“Thus spoke the Buddha” occurs seven times. Discourses 11, 13, and 15 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” (〔T01 0434a10〕〔T01 0436a10〕〔T01 0438b10〕); Discourse 12 reads 「釋惒破及諸比丘聞佛所說」—“Vappa of the Śākya clan and the bhikṣus, having heard what the Buddha said”〔T01 0435a21〕; Discourse 14 reads 「尊者羅云及諸比丘，聞佛所說」—“The venerable Rāhula and the bhikṣus, having heard what the Buddha said”〔T01 0437b21〕; Discourse 16 reads 「一切伽藍人及諸比丘，聞佛所說」—“All the Kālāma people and the bhikṣus, having heard what the Buddha said”〔T01 0439c20〕; Discourse 17 reads 「伽彌尼及諸比丘，聞佛所說」—“Gāmaṇi and the bhikṣus, having heard what the Buddha said”〔T01 0440c12〕. 「歡喜奉行」—“rejoiced and practiced accordingly” occurs seven 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 |
|---|---|---|
| 11 | 「鹽喻經第一竟〔千三百五十一字〕」—“The Discourse on the Simile of the Salt, the first, ends [a thousand three hundred and fifty-one characters]” | 〔T01 0434a11〕 |
| 12 | 「惒破經第二竟〔一千五百二字〕」—“The Discourse to Vappa, the second, ends [one thousand five hundred and two characters]” | 〔T01 0435a23〕 |
| 13 | 「度經第三竟〔千一百八十四字〕」—“The Discourse on the Fords, the third, ends [a thousand one hundred and eighty-four characters]” | 〔T01 0436a11〕 |
| 14 | 「羅云經第四竟〔一千八百三十二字〕」—“The Discourse to Rāhula, the fourth, ends [one thousand eight hundred and thirty-two characters]” | 〔T01 0437b23〕 |
| 15 | 「思經第五竟〔千一百七十四字〕」—“The Discourse on Intention, the fifth, ends [a thousand one hundred and seventy-four characters]” | 〔T01 0438b12〕 |
| 16 | 「伽藍經第六竟〔一千九百八十七字〕」—“The Discourse to the Kālāmas, the sixth, ends [one thousand nine hundred and eighty-seven characters]” | 〔T01 0439c22〕 |
| 17 | 「伽彌尼經第七竟〔千二百一十三字〕」—“The Discourse to Gāmaṇi, the seventh, ends [a thousand two hundred and thirteen characters]” | 〔T01 0440c14〕 |
The treatise collection has no item-by-item gloss.
II. Collation with the Alternate Translations
For the seven discourses of this fascicle, the Taishō notes have no number of a separate text, as copied in Section X②. The Pāli parallels marked by the Taishō headnotes, six entries on the discourse titles and eleven within the discourses, are copied in Section X①; the discourse title of Discourse 17 has no 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 seven 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, 2, and 10 that recur in this fascicle are not listed again (such as the Jeta Grove, Anāthapiṇḍada’s Park, the ending of outflows, the noble disciple, the learned noble disciple, the threefold taking of refuge, sitting in meditation, the ascetic Gautama, the end of suffering, suffering, its arising, its cessation, and the path to its cessation, contact, feeling, the six sense bases, ignorance, good friends, loving-kindness, dispassion, the Bamboo Grove at Rājagṛha, knowing suffering as it really is, liberation of mind and liberation by wisdom, nirvāṇa, nutriment, the good person, the bad person, supporting condition, going to). Only the terms that first occur in this fascicle are listed below. The glosses take, verbatim, only the sentences in which the sūtra text of this fascicle glosses itself; where there is no self-gloss, only the term and the anchor of its first occurrence are listed, and no gloss is added.
| Term | First occurrence in this fascicle (verbatim) | Anchor | Gloss within this fascicle |
|---|---|---|---|
| Action · experiencing its result (業·受其報) | 「業相應品第二」—“the Chapter on Action, the Second” | 〔T01 0433a09〕 | First seen in the chapter title; in the body text first seen in 「隨人所作業則受其報」—“according to the action a person does, so he experiences its result”〔T01 0433a14〕; 「不行梵行不得盡苦」—“one who does not practice the holy life cannot end suffering”〔T01 0433a15〕; 「修行梵行便得盡苦」—“one who practices the holy life can end suffering”〔T01 0433a16〕 |
| The result of hell (地獄之報) | 「必受苦果地獄之報」—“must experience the painful fruit, the result of hell” | 〔T01 0433a18〕 | 「謂有一人不修身、不修戒、不修心、不修慧，壽命甚短」—“that is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short”〔T01 0433a19〕 |
| The result in this very life (現法之報) | 「必受苦果現法之報」—“must experience the painful fruit, the result in this very life” | 〔T01 0433b01〕 | 「謂有一人修身、修戒、修心、修慧，壽命極長」—“that is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long”〔T01 0433b02〕; 「彼於現法設受善惡業報而輕微也」—“for him, even if he experiences the result of good and bad action in this very life, it is slight”〔T01 0434a09〕 |
| Among the Śākyas, Kapilavastu, the Nyagrodha Park (釋羇瘦迦維羅衛尼拘類園) | 「佛遊釋羇瘦迦維羅衛」—“the Buddha was staying among the Śākyas at Kapilavastu” | 〔T01 0434a14〕 | On the next line, 「在尼拘類園」—“in the Nyagrodha Park”〔T01 0434a15〕 |
| Mahāmaudgalyāyana (大目乾連) | 「尊者大目乾連」—“the venerable Mahāmaudgalyāyana” | 〔T01 0434a15〕 | — |
| The Nirgrantha · a disciple of the Nirgrantha (尼乾·尼乾弟子) | 「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya” | 〔T01 0433a11〕 | First seen in the summary verse; in the body text first seen in 「尼乾有一弟子，釋種，名曰惒破」—“the Nirgrantha had a disciple, of the Śākya clan, named Vappa”〔T01 0434a17〕; 「與尼乾弟子釋惒破共論如是」—“discussing together thus with Vappa of the Śākya clan, a disciple of the Nirgrantha”〔T01 0434a26〕 |
| Vappa (惒破) | 「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas” | 〔T01 0433a10〕 | First seen in the summary verse; in the body text first seen in 「尼乾有一弟子，釋種，名曰惒破」—“the Nirgrantha had a disciple, of the Śākya clan, named Vappa”〔T01 0434a17〕 |
| Guarded in body, speech, and mind (身口意護) | 「若有比丘身、口、意護」—“if there is a bhikṣu guarded in body, speech, and mind” | 〔T01 0434a20〕 | — |
| Unwholesome outflows · a later life (不善漏·後世) | 「因此生不善漏，令至後世耶」—“from this, unwholesome outflows would arise leading to a later life?” | 〔T01 0434a21〕 | — |
| The divine ear (天耳) | 「以淨天耳出過於人」—“with the divine ear, pure and surpassing that of humans” | 〔T01 0434a25〕 | — |
| What noble wisdom sees (聖慧所見) | 「謂聖慧所見、聖慧所知也」—“which is what noble wisdom sees and noble wisdom knows” | 〔T01 0434b25〕 | 「即於現世便得究竟而無煩熱，常住不變」—“right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging”〔T01 0434b24〕 |
| Ignorance ended and knowledge arisen (無明已盡明已生) | 「若有比丘無明已盡，明已生」—“if a bhikṣu’s ignorance is ended and knowledge has arisen” | 〔T01 0434c05〕 | 「生後身覺便知生後身覺」—“when a feeling bounded by the body arises he knows a feeling bounded by the body arises”〔T01 0434c06〕 |
| Utterly cooled (至竟冷) | 「當知至竟冷」—“know that it is utterly cooled” | 〔T01 0434c09〕 | 「即於現世一切所覺便盡止息，當知至竟冷」—“right in this present life everything felt comes to an end and ceases; know that it is utterly cooled”〔T01 0434c08〕 |
| Rightly liberated in mind (正心解脫) | 「惒破！比丘如是正心解脫」—“Vappa! A bhikṣu thus rightly liberated in mind” | 〔T01 0434c18〕 | — |
| The six good abidings (六善住處) | 「便得六善住處」—“then gains the six good abidings” | 〔T01 0434c19〕 | 「眼見色，不喜不憂，捨求無為，正念正智」—“seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge”〔T01 0434c19〕; 「是謂得第一善住處」—“this is called gaining the first good abiding”〔T01 0434c21〕 |
| Dwelling in equanimity, seeking the unconditioned (捨求無為) | 「眼見色，不喜不憂，捨求無為，正念正智」—“seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge” | 〔T01 0434c19〕 | — |
| Upāsaka (優婆塞) | 「世尊受我為優婆塞」—“that the World-Honored One would accept me as an upāsaka” | 〔T01 0435a10〕 | — |
| The three fords (三度處) | 「有三度處，異姓、異名、異宗、異說」—“there are three fords, different in lineage, different in name, different in school, different in teaching” | 〔T01 0435a26〕 | 「謂有慧者善受、極持而為他說，然不獲利」—“which the wise receive well, hold firmly, and teach to others, and yet gain no benefit”〔T01 0435a27〕 |
| Made by past deeds (宿命造) | 「人所為一切皆因宿命造」—“everything a person does is made by past deeds” | 〔T01 0435a29〕 | — |
| Made by a lord’s creation (尊祐造) | 「謂人所為一切皆因尊祐造」—“everything a person does is made by a lord’s creation” | 〔T01 0435b01〕 | — |
| Without cause and without condition (無因無緣) | 「謂人所為一切皆無因無緣」—“everything a person does is without cause and without condition” | 〔T01 0435b03〕 | — |
| Killing (殺生) | 「諸賢等皆是殺生」—“Friends, you are all killers” | 〔T01 0435b07〕 | Discourse 15: 「一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲」—“The first is called killing: extremely evil, drinking blood, desiring to injure, without loving-kindness toward living beings, down to insects and worms”〔T01 0437c02〕 |
| Taking what is not given · sexual misconduct · false speech · wrong view (不與取·邪婬·妄言·邪見) | 「諸賢皆是不與取、邪婬、妄言，乃至邪見」—“Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view” | 〔T01 0435b09〕 | Discourse 15: 「著他財物以偷意取」—“attached to another’s property, taking it with the intention of theft”〔T01 0437c04〕; 「三曰邪婬」—“The third is called sexual misconduct”〔T01 0437c04〕, 「或有父所護，或母所護」—“may be protected by her father, or protected by her mother”〔T01 0437c05〕; 「不知言知，知言不知」—“not knowing, he says he knows; knowing, he says he does not know”〔T01 0437c12〕; 「三曰邪見，所見顛倒」—“The third is called wrong view: his views inverted”〔T01 0437c27〕 |
| Within (於內因內) | 「於內因內，作以不作，都無欲、無方便」—“with regard to what should be done and not done, within, there is neither desire nor effort” | 〔T01 0435b11〕 | 「若於作以不作，不知如真者，便失正念、無正智」—“if, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge”〔T01 0435b12〕 |
| The Dharma known and awakened to oneself (自知自覺法) | 「我所自知、自覺法，為汝說者」—“the Dharma I have known and awakened to myself, which I teach you” | 〔T01 0435c09〕 | 「皆無能伏，皆無能穢，皆無能制」—“none can overcome, none can defile, none can restrain”〔T01 0435c11〕 |
| The six sense-base dharmas (六處法) | 「謂有六處法」—“there are the six sense-base dharmas” | 〔T01 0435c14〕 | 「謂眼處，耳、鼻、舌、身、意處，是謂六處法」—“that is, the eye base, and the ear, nose, tongue, body, and mind bases; these are called the six sense-base dharmas”〔T01 0435c19〕 |
| The six element dharmas (六界法) | 「復有六界法」—“again there are the six element dharmas” | 〔T01 0435c16〕 | 「謂地界，水、火、風、空、識界，是謂六界法」—“that is, the earth element, and the water, fire, wind, space, and consciousness elements; these are called the six element dharmas”〔T01 0435c22〕 |
| The union of the six elements · birth in a mother’s womb (六界合·生母胎) | 「以六界合故，便生母胎」—“through the union of the six elements there is birth in a mother’s womb” | 〔T01 0435c23〕 | 「因六界便有六處，因六處便有更樂，因更樂便有覺」—“because of the six elements there are the six sense bases, because of the six sense bases there is contact, because of contact there is feeling”〔T01 0435c24〕 |
| The suffering of the five aggregates of clinging (五盛陰苦) | 「略五盛陰苦」—“in brief, the suffering of the five aggregates of clinging” | 〔T01 0435c28〕 | 「謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦」—“that is, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting what one hates, the suffering of parting from what one loves, the suffering of not getting what one seeks”〔T01 0435c27〕 |
| The noble path of eight factors (八支聖道) | 「謂八支聖道，正見乃至正定」—“that is, the noble path of eight factors, from right view up to right concentration” | 〔T01 0436a04〕 | Discourse 17: 「謂八支聖道，正見乃至正定，是為八」—“that is, the noble path of eight factors, from right view up to right concentration, these being eight”〔T01 0440c09〕 |
| The Kalandaka Bamboo Grove (竹林迦蘭哆園) | 「佛遊王舍城，在竹林迦蘭哆園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove” | 〔T01 0436a13〕 | — |
| The Hot Spring Grove (溫泉林) | 「亦遊王舍城溫泉林中」—“was also staying at Rājagṛha, in the Hot Spring Grove” | 〔T01 0436a14〕 | — |
| Rāhula (羅云) | 「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas” | 〔T01 0433a10〕 | First seen in the summary verse; in the body text first seen in 「尊者羅云」—“the venerable Rāhula”〔T01 0436a14〕 |
| Knowingly speaking falsely (知已妄言) | 「謂知已妄言，不羞不悔，無慚無愧」—“that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple” | 〔T01 0436a22〕 | 「彼亦無惡不作」—“there is no evil he too will not do”〔T01 0436a23〕 |
| Speaking falsely in jest (戲笑妄言) | 「不得戲笑妄言」—“you must not speak falsely even in jest” | 〔T01 0436a24〕 | — |
| Bodily action · verbal action · mental action (身業·口業·意業) | 「若汝將作身業」—“if you are about to do a bodily action” | 〔T01 0436c09〕 | 「口業亦復如是」—“so too for verbal action”〔T01 0437a05〕; 「因過去行故，已生意業」—“because of past conduct, a mental action has already arisen”〔T01 0437a05〕 |
| About to do · now doing · having done (將作·現作·已作) | 「若汝將作身業」—“if you are about to do a bodily action” | 〔T01 0436c09〕 | “Having done” is first seen in the verse, 「已作今作」—“has been done or is being done”〔T01 0436c05〕; 「我將作身業」—“I am about to do a bodily action”〔T01 0436c10〕; 「若汝現作身業」—“if you are now doing a bodily action”〔T01 0436c16〕; 「若汝已作身業」—“if you have done a bodily action”〔T01 0436c23〕 |
| Pure and impure · for oneself and for another (淨不淨·自為為他) | 「欲觀其面，見淨不淨」—“to look at one’s own face, to see whether it is clean or not” | 〔T01 0436c08〕 | 「彼身業為淨、為不淨，為自為、為他？」—“is that bodily action pure or impure, for myself or for another?”〔T01 0436c10〕; 「不善與苦果受於苦報」—“it is unwholesome, gives a painful fruit, and is experienced as a painful result”〔T01 0436c12〕; 「善與樂果受於樂報」—“it is wholesome, gives a happy fruit, and is experienced as a happy result”〔T01 0436c15〕 |
| Confessing (發露) | 「至心發露，應悔過說，慎莫覆藏」—“wholeheartedly confess it, speak of it with remorse, be careful not to conceal it” | 〔T01 0436c29〕 | — |
| Having observed and purified · about to observe and purify · observing and purifying in the present (已觀已淨·當觀當淨·現觀現淨) | 「已觀而觀，已淨而淨」—“had observed and so observed, had purified and so purified” | 〔T01 0437b03〕 | 「當觀而觀，當淨而淨」—“will observe and so observe, will purify and so purify”〔T01 0437b05〕; 「現觀而觀，現淨而淨」—“are observing in the present, purifying in the present”〔T01 0437b07〕 |
| Action done intentionally (故作業) | 「若有故作業，我說彼必受其報」—“if there is action done intentionally, I say that one must experience its result” | 〔T01 0437b26〕 | 「或現世受，或後世受」—“either in this world or in a later life”〔T01 0437b27〕; 「若不故作業，我說此不必受報」—“if there is action not done intentionally, I say that one need not experience its result”〔T01 0437b27〕 |
| Divisive speech (兩舌) | 「二曰兩舌，欲離別他」—“The second is called divisive speech: wishing to part others” | 〔T01 0437c14〕 | 「聞此語彼，欲破壞此」—“hearing this he tells that, wishing to break this up”〔T01 0437c14〕 |
| Harsh speech (麤言) | 「三曰麤言」—“The third is called harsh speech” | 〔T01 0437c17〕 | 「辭氣麤獷，惡聲逆耳」—“his words are coarse and rough, with an evil sound offensive to the ear”〔T01 0437c17〕 |
| Idle speech (綺語) | 「四曰綺語」—“The fourth is called idle speech” | 〔T01 0437c19〕 | 「彼非時說，不真實說」—“speaking at the wrong time, speaking what is not true”〔T01 0437c19〕 |
| Covetousness (貪伺) | 「一曰貪伺」—“The first is called covetousness” | 〔T01 0437c23〕 | 「見他財物諸生活具，常伺求望，欲令我得」—“seeing another’s property and means of livelihood, he constantly looks and longs, wishing that I might have it”〔T01 0437c24〕 |
| Ill will (嫉恚) | 「二曰嫉恚」—“The second is called ill will” | 〔T01 0437c25〕 | 「意懷憎嫉」—“harboring hatred and envy in the mind”〔T01 0437c25〕 |
| Pure bodily action (身淨業) | 「成就身淨業」—“accomplishes pure bodily action” | 〔T01 0438a05〕 | — |
| Without arrogance (無調貢高) | 「無調貢高」—“is without arrogance” | 〔T01 0438a07〕 | — |
| With a mind imbued with loving-kindness, dwelling pervading one direction (心與慈俱遍滿一方成就遊) | 「彼心與慈俱，遍滿一方成就遊」—“with a mind imbued with loving-kindness he dwells pervading one direction” | 〔T01 0438a08〕 | 「無結無怨，無恚無諍，極廣甚大，無量善修」—“without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated”〔T01 0438a09〕 |
| The liberation of mind by loving-kindness (慈心解脫) | 「生便能行慈心解脫者」—“who from birth could practice the liberation of mind by loving-kindness” | 〔T01 0438a15〕 | 「不持此身往至彼世，但隨心去此」—“they do not carry this body to that world, but go only according to the mind”〔T01 0438a20〕 |
| Non-returning (阿那含) | 「必得阿那含，或復上得」—“he surely attains non-returning, or attains something higher still” | 〔T01 0438a23〕 | — |
| Compassion · equanimity (悲·捨) | 「如是，悲、喜、心與捨俱」—“likewise compassion and sympathetic joy; with a mind imbued with equanimity” | 〔T01 0438a24〕 | 「生便能行捨心解脫者」—“who from birth could practice the liberation of mind by equanimity”〔T01 0438b01〕 |
| Kālāmas · Kesaputta · the Śiṃśapā Grove (伽藍·羇舍子·尸攝惒林) | 「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas” | 〔T01 0433a10〕 | First seen in the summary verse; in the body text first seen in 「佛遊伽藍園，與大比丘眾俱」—“the Buddha was staying in the Kālāma park, together with a great company of bhikṣus”〔T01 0438b14〕; 「住羇舍子村北尸攝惒林中」—“stayed in the Śiṃśapā Grove north of the village of Kesaputta”〔T01 0438b15〕; 「羇舍子伽藍人」—“the Kālāma people of Kesaputta”〔T01 0438b16〕 |
| Doubt · hesitation (疑惑·猶豫) | 「我等聞已，便生疑惑」—“having heard this, doubt arises in us” | 〔T01 0438c11〕 | 「因有疑惑，便生猶豫」—“from doubt arises hesitation”〔T01 0438c13〕; 「自無淨智」—“you yourselves have no pure knowledge”〔T01 0438c14〕 |
| Actions are of three kinds · arising from what is habitually accumulated (諸業有三·因習本有) | 「諸業有三，因習本有」—“actions are of three kinds, arising from what is habitually accumulated” | 〔T01 0438c16〕 | 「謂貪是諸業，因習本有」—“that is, greed: from it actions arise, from what is habitually accumulated”〔T01 0438c16〕; 「恚及癡是諸業，因習本有」—“hatred and delusion: from them actions arise, from what is habitually accumulated”〔T01 0438c17〕 |
| Purifying one’s mind (淨除其心) | 「彼於殺生淨除其心」—“with regard to killing he purifies his mind” | 〔T01 0438c26〕 | — |
| What is not the holy life (非梵行) | 「離非梵行」—“leaves off what is not the holy life” | 〔T01 0438c29〕 | — |
| The four secure abidings (四安隱住處) | 「便得四安隱住處」—“then gains the four secure abidings” | 〔T01 0439b08〕 | 「有此世彼世，有善惡業報，我得此正見相應業」—“there is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view”〔T01 0439b09〕; 「自不作惡，苦何由生？」—“If I do no evil myself, from what could suffering arise?”〔T01 0439b18〕 |
| The Nālandā grove, the mango grove of Qiang village (那難陀園墻村㮈林) | 「佛遊那難陀園，在墻村㮈林」—“the Buddha was staying at the Nālandā grove, in the mango grove of Qiang village” | 〔T01 0439c25〕 | — |
| Gāmaṇi, son of the god Asura (阿私羅天子伽彌尼) | 「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya” | 〔T01 0433a11〕 | First seen in the summary verse; in the body text first seen in 「阿私羅天有子名伽彌尼」—“the god Asura had a son named Gāmaṇi”〔T01 0439c26〕 |
| The brāhmaṇas exalt themselves (梵志自高) | 「梵志自高，事若干天」—“the brāhmaṇas exalt themselves and serve various gods” | 〔T01 0439c28〕 | — |
| The ten unwholesome courses of action (十種不善業道) | 「成就十種不善業道」—“accomplished in the ten unwholesome courses of action” | 〔T01 0440a05〕 | 「殺生、不與取、邪婬、妄言，乃至邪見」—“killing, taking what is not given, sexual misconduct, false speech, up to wrong view”〔T01 0440a05〕 |
| Black has a black result (黑有黑報) | 「黑有黑報，自然趣下，必至惡處」—“black has a black result, naturally tends downward, and surely reaches a bad place” | 〔T01 0440b01〕 | — |
| The ten wholesome courses of action (十善業道) | 「成十善業道」—“accomplished in the ten wholesome courses of action” | 〔T01 0440b03〕 | 「離殺、斷殺、不與取、邪婬、妄言，乃至離邪見」—“leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view”〔T01 0440b04〕 |
| White has a white result (白有白報) | 「白有白報，自然昇上，必至善處」—“white has a white result, naturally rises upward, and surely reaches a good place” | 〔T01 0440b21〕 | — |
| The coarse material kind of the four great elements (麤色四大之種) | 「謂身麤色四大之種從父母生」—“that is, this body is coarse material, of the kind of the four great elements, born of father and mother” | 〔T01 0440b27〕 | 「是破壞法，是滅盡法，離散之法」—“it is a dharma of breaking up, a dharma of ending, a dharma of scattering”〔T01 0440b28〕 |
| Mind, mentation, and consciousness imbued (心意識所熏) | 「彼心、意、識常為信所熏」—“their mind, mentation, and consciousness, constantly imbued with faith” | 〔T01 0440c01〕 | 「為精進、多聞、布施、智慧所熏」—“imbued with energy, much learning, giving, and wisdom”〔T01 0440c02〕 |
| The path to the garden (園觀之道) | 「園觀之道、昇進之道、善處之道」—“the path to the garden, the path upward, the path to a good place” | 〔T01 0440c04〕 | 「謂八支聖道，正見乃至正定，是為八」—“that is, the noble path of eight factors, from right view up to right concentration, these being eight”〔T01 0440c09〕 |
VII. Similes and Rhetoric
Two verses (both in Discourse 14 · recorded line by line from the base text)
- The first, of eight lines—「於是，世尊即說頌曰」—“Then the World-Honored One spoke a verse”〔T01 0436b27〕; after the four similes of the water vessel and the simile of the royal elephant, it says that there is no evil that one who speaks falsely will not do, and that there is no place to flee from evil action:
| Line | Base text (verbatim) | Anchor |
|---|---|---|
| 1 | 「人犯一法，謂妄言是」—“A person who transgresses one dharma, that is, false speech” | 〔T01 0436b28〕 |
| 2 | 「不畏後世，無惡不作」—“who does not fear the next world—there is no evil he will not do” | 〔T01 0436b29〕 |
| 3 | 「寧噉鐵丸，其熱如火」—“Better to swallow an iron ball, hot as fire” | 〔T01 0436c01〕 |
| 4 | 「不以犯戒，受世信施」—“than to break the precepts and receive the faithful offerings of the world” | 〔T01 0436c02〕 |
| 5 | 「若畏於苦，不愛念者」—“If one fears suffering and does not hold it dear” | 〔T01 0436c03〕 |
| 6 | 「於隱顯處，莫作惡業」—“whether in hidden places or in open ones, do no evil action” | 〔T01 0436c04〕 |
| 7 | 「若不善業，已作今作」—“If an unwholesome action has been done or is being done” | 〔T01 0436c05〕 |
| 8 | 「終不得脫，亦無避處」—“in the end one is not freed from it, nor is there any place to flee” | 〔T01 0436c06〕 |
- The second, of ten lines—「於是，世尊復說頌曰」—“Then the World-Honored One spoke a verse again”〔T01 0437b10〕; after the observation in the three times, it urges Rāhula to observe constantly his bodily, verbal, and mental action, not to speak falsely, and not to harm others:
| Line | Base text (verbatim) | Anchor |
|---|---|---|
| 1 | 「身業、口業、意業，羅云」—“Bodily action, verbal action, mental action—Rāhula” | 〔T01 0437b11〕 |
| 2 | 「善不善法，汝應常觀」—“wholesome and unwholesome dharmas you should constantly observe” | 〔T01 0437b12〕 |
| 3 | 「知已妄言，羅云莫說」—“Knowingly speaking falsely—Rāhula, do not speak so” | 〔T01 0437b13〕 |
| 4 | 「禿從他活，何可妄言」—“a shaven head living by others, how could one speak falsely” | 〔T01 0437b14〕 |
| 5 | 「覆沙門法，空無真實」—“One who overturns the dharma of an ascetic, empty and without truth” | 〔T01 0437b15〕 |
| 6 | 「謂說妄言，不護其口」—“that is, one who speaks falsely and does not guard his mouth” | 〔T01 0437b16〕 |
| 7 | 「故不妄言，正覺之子」—“Therefore do not speak falsely, son of the Rightly Awakened One” | 〔T01 0437b17〕 |
| 8 | 「是沙門法，羅云當學」—“this is the dharma of an ascetic, in which Rāhula should train” | 〔T01 0437b18〕 |
| 9 | 「方方豐樂，安隱無怖」—“In every quarter plenty and joy, secure and without fear” | 〔T01 0437b19〕 |
| 10 | 「羅云至彼，莫為害他」—“Rāhula, when you go there, do no harm to others” | 〔T01 0437b20〕 |
Similes
- Salt · sheep · debt—Discourse 11, three similes in six sections, each simile with two sides: the side of the result of hell, and the side of the result in this very life:
| Simile | Side | Simile (verbatim) | Anchor | The reason (verbatim) | Anchor |
|---|---|---|---|---|---|
| Salt | The result of hell | 「有人以一兩鹽投少水中」—“a person who throws a tael of salt into a little water” | 〔T01 0433a22〕 | 「鹽多水少，是故能令鹹不可飲」—“the salt is much and the water little, and so it can make the water salty so that it cannot be drunk” | 〔T01 0433a24〕 |
| Salt | The result in this very life | 「以一兩鹽投恒水中」—“throws a tael of salt into the water of the river Gaṅgā” | 〔T01 0433b05〕 | 「恒水甚多，一兩鹽少」—“the water of the river Gaṅgā is very much, and a tael of salt is little” | 〔T01 0433b07〕 |
| Sheep | The result of hell | 「猶如有人奪取他羊」—“It is like a person who takes another’s sheep” | 〔T01 0433b17〕 | 「謂奪羊者，或王、王臣，極有威勢」—“the one who takes the sheep is either a king or a king’s minister, with very great power and might” | 〔T01 0433b18〕 |
| Sheep | The result in this very life | 「雖竊他羊，主還奪取」—“although he has stolen another’s sheep, has the sheep taken back by its owner” | 〔T01 0433c01〕 | 「謂竊羊者貧賤無勢」—“the one who steals the sheep is poor and lowly and without power” | 〔T01 0433c02〕 |
| Debt | The result of hell | 「猶如有人負他五錢」—“It is like a person who owes another five coins” | 〔T01 0433c13〕 | 「謂負債人貧無力勢」—“the debtor is poor and without strength or power” | 〔T01 0433c16〕 |
| Debt | The result in this very life | 「猶如有人雖負百錢」—“It is like a person who, although he owes a hundred coins” | 〔T01 0433c27〕 | 「謂負債人產業無量，極有勢力」—“the debtor has measureless property and very great power and strength” | 〔T01 0434a01〕 |
Before and after the simile of each section, the sentence 『謂有一人不修身、不修戒、不修心、不修慧，壽命甚短』 “that is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short” or 『謂有一人修身、修戒、修心、修慧，壽命極長』 “that is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long” is repeated; in the similes of the sheep and the debt, the positions of the one with power and the one without power are exchanged, dividing the two sides, hell and this very life.
-
The shadow of the tree—Discourse 12: 「猶如，惒破！因樹有影」—“It is like this, Vappa: because of the tree there is a shadow”〔T01 0434c09〕; cutting at the root, breaking and cutting it up, burning with fire, scattering by the wind, throwing into water—the shadow, its cause cut off, ceases; applied to the Dharma as 「惒破！當知比丘亦復如是」—“Vappa! Know that a bhikṣu is likewise so”〔T01 0434c14〕.
-
The person with clear eyes · the bad horse—in Vappa’s words in Discourse 12: 「瞿曇猶明目人」—“Gautama is like a person with clear eyes”〔T01 0435a05〕, applied as 「沙門瞿曇亦復如是」—“the ascetic Gautama is likewise so”〔T01 0435a07〕; 「猶如有人養不良馬」—“It is like a person who keeps a bad horse”〔T01 0435a11〕, applied as 「世尊！我亦如是」—“World-Honored One! I too am like this”〔T01 0435a12〕.
-
The four similes of the water vessel—Discourse 14, the World-Honored One likens, by the states of the water vessel, the path of one who knowingly speaks falsely:
| Order | The state of the vessel (verbatim) | Anchor | Application (verbatim) | Anchor |
|---|---|---|---|---|
| 1 | 「即取水器，瀉留少水」—“took up the water vessel, poured out the water, leaving a little” | 〔T01 0436a19〕 | 「我說彼道少，亦復如是」—“I say that his path is little, likewise so” | 〔T01 0436a21〕 |
| 2 | 「世尊復取此少水器，盡瀉棄已」—“the World-Honored One again took up this vessel with a little water, poured it all out” | 〔T01 0436a24〕 | 「我說彼道盡棄，亦復如是」—“I say that his path is entirely thrown away, likewise so” | 〔T01 0436a27〕 |
| 3 | 「世尊復取此空水器，覆著地已」—“the World-Honored One again took up this empty water vessel, turned it over on the ground” | 〔T01 0436b01〕 | 「我說彼道覆，亦復如是」—“I say that his path is overturned, likewise so” | 〔T01 0436b03〕 |
| 4 | 「世尊復取此覆水器，發令仰已」—“the World-Honored One again took up this overturned water vessel, turned it back so that it faced up” | 〔T01 0436b06〕 | 「我說彼道仰，亦復如是」—“I say that his path is face up, likewise so” | 〔T01 0436b09〕 |
The application in the first three similes always reads 『無慚無愧』 “without conscience and without scruple”, and in the fourth simile it reads 「不慚不愧」—“not feeling conscience, not feeling scruple”〔T01 0436b10〕, following the characters.
-
The royal great elephant—Discourse 14: 「猶如王有大象入陣鬪時」—“It is like a king who has a great elephant: when it enters battle and fights”〔T01 0436b12〕; when it guards its trunk, 「唯護於鼻」—“guards only its trunk”〔T01 0436b13〕, the elephant trainer knows 「此王大象猶故惜命」—“This royal great elephant still cherishes its life”〔T01 0436b14〕; when it uses even its trunk, 「此王大象不復惜命」—“This royal great elephant no longer cherishes its life”〔T01 0436b19〕; applied as 「我說此王大象入陣鬪時，無惡不作」—“I say that when this royal great elephant enters battle and fights, there is no evil it will not do”〔T01 0436b23〕, a simile for one who knowingly speaks falsely, for whom likewise there is no evil he will not do.
-
The mirror—Discourse 14: 「於意云何？人用鏡為？」—“What do you think? What does a person use a mirror for?”〔T01 0436c07〕; Rāhula answers 「欲觀其面，見淨不淨」—“to look at one’s own face, to see whether it is clean or not”〔T01 0436c08〕; applied to the Dharma as 「若汝將作身業，即觀彼身業」—“If you are about to do a bodily action, observe that bodily action”〔T01 0436c09〕, below which open out the observations of bodily, verbal, and mental action in the three times.
-
The heavy stone—Discourse 17: 「猶去村不遠有深水淵」—“not far from a village there is a deep pool of water”〔T01 0440a20〕, 「以大重石擲著水中」—“throws a large heavy stone into the water”〔T01 0440a21〕; the crowd join palms, praising and praying, saying 「願石浮出」—“May the stone float up”〔T01 0440a22〕, and the stone does not come out because of this; a simile for those who practice the ten unwholesome courses of action, who are not born in a good place because of the crowd’s praise and prayers.
-
The jar of ghee and oil—Discourse 17: 「猶去村不遠有深水淵」—“not far from a village there is a deep pool of water”〔T01 0440b22〕, 「以酥油瓶投水而破」—“throws a jar of ghee and oil into the water and it breaks”〔T01 0440b23〕, its dregs and shards 「沈下，酥油浮上」—“sink down, and the ghee and oil float up”〔T01 0440b24〕; applied to the Dharma as 「自然昇上，生於善處」—“naturally rise upward and are born in a good place”〔T01 0440c03〕. The two similes both start from a 「深水淵」—“deep pool of water”, one sinking and one floating, matching the two sides of Discourse 17, the black result and the white result.
Rhetoric
- Parallel sentences: each section of Discourse 11 sets 『不修身、不修戒、不修心、不修慧，壽命甚短』 “does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short” against 『修身、修戒、修心、修慧，壽命極長』 “cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long”, dividing the two sides, the result of hell and the result in this very life; each occurs three times within the similes, and together with the general statements before the similes they are restated many times.
- Going to ask: in Discourse 13 the World-Honored One relates how, with the holders of the three kinds of view, 「於中若有沙門、梵志如是見、如是說」—“among them, if there are śramaṇas and brāhmaṇas who see thus and say thus”〔T01 0435b03〕, he goes and asks, receives an answer, and questions in return, three sections of the same form, each concluding with the sense of 「乃可以理伏彼沙門、梵志」—“one can then overcome those śramaṇas and brāhmaṇas by reason”〔T01 0435b14〕.
- The repetition of the threefold refuge: in Vappa’s three speeches in Discourse 12, 「我今再自歸」—“I now take refuge a second time”〔T01 0435a15〕 and 「我今三自歸」—“I now take refuge a third time”〔T01 0435a19〕, each speech gives one reason.
- The observation in the three times: in Discourse 14 the three sections on bodily action about to be done, now being done, and already done have the same form, each first setting a self-question in 『』, and then dividing the two sides, impure and pure; mental action has three sections of the same form, past, future, and present. On the impure side of bodily action already done, it reads 「羅云！汝當詣」—“Rāhula! You should go to”〔T01 0436c28〕 good friends to confess; on the pure side, it reads 「汝當晝夜歡喜」—“you should rejoice day and night”〔T01 0437a04〕.
- Enumeration: in Discourse 15, three of the body, four of speech, three of mind, each item beginning with 「一曰」—“The first is called”, 「二曰」—“The second is called”, and the like, each section concluding in the form 『是謂身故作三業，不善與苦果，受於苦報』 “This is called the three actions the body does intentionally, unwholesome, which with painful fruit are experienced as a painful result”. In Discourse 16, the sections on the three causes, greed, hatred, and delusion, have the same form, as in 「伽藍！貪者為貪所覆，心無厭足」—“Kālāmas! The greedy one, covered by greed, has a mind without contentment”〔T01 0438c18〕; in the ten things by which one purifies one’s mind, each item concludes with 「淨除其心」—“purifies his mind”.
- Questions in return: in Discourse 17 the World-Honored One three times asks Gāmaṇi in return (whether those who do evil action can be born in heaven because of the crowd’s prayers, whether the heavy stone can float up because of the crowd’s prayers, whether those who do good action can fall into hell because of the crowd’s prayers); each question begins with 『於意云何』 “What do you think?”, and Gāmaṇi always answers 『不也，世尊』 “No, World-Honored One!”; after the first and last answers the World-Honored One praises him, 『善哉』 “Excellent”, and after the one answer on the simile of the stone he does not praise him, but goes on with 「如是。伽彌尼！」—“So it is, Gāmaṇi!”〔T01 0440a25〕.
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 one hundred and ninety-three 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】【磧-CB】【房山-CB】 = the Korean edition, the Qisha edition, and the Fangshan stone-sūtra 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 | 0433a10 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 002 | 0433a11 | 乾 (-grantha, in “Nirgrantha”) | 【明】揵 (another character for the same sound) |
| 003 | 0433a12 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 004 | 0433a22 | 一 (one) | the current reading is 一 (【CB】); 【大】無 (lacks) |
| 005 | 0433a23 | （無） (nothing) | ［－］【CB】【磧-CB】，[11]【大】 (the collation note copied as in the original) |
| 006 | 0433b06 | 叵 (cannot) | 【宋】【元】【明】不可 (cannot, in two characters) |
| 007 | 0434a11 | 鹽喻經第一竟 (The Discourse on the Simile of the Salt, the first, ends) | 【明】無 (lacks) |
| 008 | 0434a11 | 〔千三百五十一字〕 ([a thousand three hundred and fifty-one characters]) | 【宋】【元】【明】無 (lack) |
| 009 | 0434a12 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 010 | 0434a12 | 〔惒乎過反〕 ([the sound of 惒: the initial of 乎 with the final of 過]) | 【宋】【元】惒音乎過反 (with 音, “sound”, added); 【明】惒乎過切 (with 切 for 反) |
| 011 | 0434a12 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 012 | 0434a14 | 迦維羅衛 (Kapilavastu) | 【宋】【元】【明】加維羅衛 (Kapilavastu, the first character written 加) |
| 013 | 0434a15 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 014 | 0434a17 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 015 | 0434a18 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 016 | 0434a19 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 017 | 0434a22 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 018 | 0434a23 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 019 | 0434a25 | 後 (later) | 【宋】【元】【明】彼 (that) |
| 020 | 0434a26 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 021 | 0434a26 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 022 | 0434b01 | 乾 (-gal-, in “Maudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 023 | 0434b01 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 024 | 0434b02 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 025 | 0434b04 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 026 | 0434b08 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 027 | 0434b10 | 乾 (-gal-, in “Mahāmaudgalyāyana”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 028 | 0434b12 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 029 | 0434b13 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 030 | 0434b22 | 熱 (heat, in “vexation”) | 【宋】【元】【明】無 (lack) |
| 031 | 0434c09 | 冷 (cooled) | 【明】令 (makes) |
| 032 | 0434c09 | 猶如，惒破 (It is like this, Vappa) | 【明】和破猶如 (Vappa, written 和破, it is like this) |
| 033 | 0434c18 | 冷 (cooled) | 【明】令 (makes) |
| 034 | 0435a08 | 其諸 (all those) | 【宋】【元】【明】甚深 (very deep) |
| 035 | 0435a18 | 乾 (-grantha, in “Nirgrantha”) | 【宋】【元】【明】揵 (another character for the same sound) |
| 036 | 0435a23 | 惒破經第二竟 (The Discourse to Vappa, the second, ends) | 【明】無 (lacks) |
| 037 | 0435a23 | 〔一千五百二字〕 ([one thousand five hundred and two characters]) | 【宋】【元】【明】無 (lack) |
| 038 | 0435a24 | （一三） ((13)) | the current reading has it (【CB】); 【大】無 (lacks) |
| 039 | 0435a24 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 040 | 0435a24 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 041 | 0435c26 | 習 (arising) | 【元】【明】集 (arising, written 集) |
| 042 | 0435c29 | 習 (arising) | 【元】【明】集 (arising, written 集) |
| 043 | 0436a01 | 習 (arising) | 【元】【明】集 (arising, written 集) |
| 044 | 0436a06 | 習 (arising) | 【元】【明】集 (arising, written 集) |
| 045 | 0436a08 | 習 (arising) | 【元】【明】集 (arising, written 集) |
| 046 | 0436a09 | 際 (end) | 【宋】【元】【明】除 (removal) |
| 047 | 0436a11 | 度經第三竟 (The Discourse on the Fords, the third, ends) | 【明】無 (lacks) |
| 048 | 0436a11 | 〔千一百八十四字〕 ([a thousand one hundred and eighty-four characters]) | 【宋】【元】【明】無 (lack) |
| 049 | 0436a12 | （一四） ((14)) | the current reading has it (【CB】); 【大】無 (lacks) |
| 050 | 0436a12 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 051 | 0436a12 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 052 | 0436a12 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 053 | 0436a14 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 054 | 0436a16 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 055 | 0436a17 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 056 | 0436a18 | 坐 (seat) | 【宋】【元】【明】座 (seat, another form) |
| 057 | 0436a19 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 058 | 0436a19 | 瀉 (pour out) | 【宋】【元】【明】寫 (pour out, another form) |
| 059 | 0436a20 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 060 | 0436a20 | 瀉 (pour out) | 【宋】【元】【明】寫 (pour out, another form) |
| 061 | 0436a21 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 062 | 0436a21 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 063 | 0436a23 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 064 | 0436a24 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 065 | 0436a25 | 瀉 (pour out) | 【宋】【元】【明】寫 (pour out, another form) |
| 066 | 0436a25 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 067 | 0436a26 | 瀉 (pour out) | 【宋】【元】【明】寫 (pour out, another form) |
| 068 | 0436a26 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 069 | 0436a27 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 070 | 0436a28 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 071 | 0436a29 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 072 | 0436b02 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 073 | 0436b03 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 074 | 0436b03 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 075 | 0436b05 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 076 | 0436b05 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 077 | 0436b07 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 078 | 0436b08 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 079 | 0436b09 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 080 | 0436b10 | 不 (not) | 【宋】【元】【明】無 (lack) |
| 081 | 0436b10 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 082 | 0436b12 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 083 | 0436b13 | 髂 (hips) | the current reading is 髂 (【CB】【磧-CB】); 【大】骼 (hips); 【麗-CB】𦝣 (another form); 【宋】【元】【明】骼 (hips) |
| 084 | 0436b13 | 項 (neck) | 【宋】【元】【明】頭 (head) |
| 085 | 0436b16 | 髂 (hips) | the current reading is 髂 (【CB】【磧-CB】); 【大】骼 (hips); 【麗-CB】𦝣 (another form); 【宋】【元】【明】骼 (hips) |
| 086 | 0436b16 | 項 (neck) | 【宋】【元】【明】頭 (head) |
| 087 | 0436b17 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 088 | 0436b18 | 髂 (hips) | the current reading is 髂 (【CB】【磧-CB】); 【大】骼 (hips); 【麗-CB】𦝣 (another form); 【宋】【元】【明】骼 (hips) |
| 089 | 0436b18 | 項 (neck) | 【宋】【元】【明】頭 (head) |
| 090 | 0436b21 | 髂 (hips) | the current reading is 髂 (【CB】【磧-CB】); 【大】骼 (hips); 【麗-CB】𦝣 (another form); 【宋】【元】【明】骼 (hips) |
| 091 | 0436b21 | 項 (neck) | 【宋】【元】【明】頭 (head) |
| 092 | 0436b22 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 093 | 0436b22 | 髂 (hips) | the current reading is 髂 (【CB】【磧-CB】); 【大】骼 (hips); 【麗-CB】𦝣 (another form); 【宋】【元】【明】骼 (hips) |
| 094 | 0436b23 | 項 (neck) | 【宋】【元】【明】頭 (head) |
| 095 | 0436b23 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 096 | 0436b24 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 097 | 0436b25 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 098 | 0436b26 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 099 | 0436c07 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 100 | 0436c08 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 101 | 0436c09 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 102 | 0436c11 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 103 | 0436c12 | 不 (not) | the current reading has it (【CB】); 【大】無 (lacks) |
| 104 | 0436c13 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 105 | 0436c13 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 106 | 0436c14 | （無） (nothing) | the current reading lacks it (【CB】); 【大】有不 (has 不, “not”) |
| 107 | 0436c15 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 108 | 0436c16 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 109 | 0436c18 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 110 | 0436c19 | 不 (not) | the current reading has it (【CB】); 【大】無 (lacks) |
| 111 | 0436c20 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 112 | 0436c21 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 113 | 0436c22 | （無） (nothing) | the current reading lacks it (【CB】); 【大】有不 (has 不, “not”) |
| 114 | 0436c23 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 115 | 0436c23 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 116 | 0436c25 | 為 (is) | the current reading is 為 (【CB】); 【大】或 (or); 【宋】【元】【明】 also read 為 |
| 117 | 0436c26 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 118 | 0436c27 | 不 (not) | the current reading has it (【CB】); 【大】無 (lacks) |
| 119 | 0436c28 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 120 | 0437a01 | 持 (hold) | 【宋】【元】【明】將 (take) |
| 121 | 0437a01 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 122 | 0437a03 | （無） (nothing) | the current reading lacks it (【CB】); 【大】有不 (has 不, “not”) |
| 123 | 0437a04 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 124 | 0437a05 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 125 | 0437a08 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 126 | 0437a09 | 不 (not) | the current reading has it (【CB】); 【大】無 (lacks) |
| 127 | 0437a10 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 128 | 0437a11 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 129 | 0437a12 | （無） (nothing) | the current reading lacks it (【CB】); 【大】有不 (has 不, “not”) |
| 130 | 0437a14 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 131 | 0437a14 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 132 | 0437a17 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 133 | 0437a18 | 不 (not) | the current reading has it (【CB】); 【大】無 (lacks) |
| 134 | 0437a19 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 135 | 0437a20 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 136 | 0437a21 | （無） (nothing) | the current reading lacks it (【CB】); 【大】有不 (has 不, “not”) |
| 137 | 0437a22 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 138 | 0437a23 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 139 | 0437a25 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 140 | 0437a26 | 不 (not) | the current reading has it (【CB】); 【大】無 (lacks) |
| 141 | 0437a27 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 142 | 0437a28 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 143 | 0437b01 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 144 | 0437b02 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 145 | 0437b04 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 146 | 0437b06 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 147 | 0437b09 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 148 | 0437b11 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 149 | 0437b13 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 150 | 0437b14 | 禿 (shaven head) | 【宋】【元】【明】本 (originally) |
| 151 | 0437b18 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 152 | 0437b20 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 153 | 0437b21 | 云 (-hula, in “Rāhula”) | 【明】雲 (another character for the same sound) |
| 154 | 0437b23 | 羅云經第四竟 (The Discourse to Rāhula, the fourth, ends) | the current reading as given (【CB】); 【大】羅＊云經第四竟 (with the mark ＊ after 羅); 【明】無 (lacks) |
| 155 | 0437b23 | 〔一千八百三十二字〕 ([one thousand eight hundred and thirty-two characters]) | 【宋】【元】【明】無 (lack) |
| 156 | 0437b24 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 157 | 0437b24 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 158 | 0437c08 | 鬘 (garland) | 【宋】鬚 (beard) |
| 159 | 0437c23 | 一 (the first) | the current reading has it (【CB】【麗-CB】); 【大】無 (lacks) |
| 160 | 0437c28 | 無 (there is no) | the current reading is 無 (【CB】); 【大】與 (and) |
| 161 | 0438a07 | 調 (the character in “without arrogance”) | 【元】【明】掉 (restlessness) |
| 162 | 0438a23 | 修 (cultivate) | the current reading is 修 (【CB】【麗-CB】); 【大】與 (and) |
| 163 | 0438b12 | 思經第五竟 (The Discourse on Intention, the fifth, ends) | 【明】無 (lacks) |
| 164 | 0438b12 | 千 (thousand) | the current reading has it (【CB】【麗-CB】); 【大】無 (lacks) |
| 165 | 0438b12 | 百 (hundred) | the current reading is 百 (【CB】【麗-CB】); 【大】千 (thousand) |
| 166 | 0438b12 | 〔千一百七十四字〕 ([a thousand one hundred and seventy-four characters]) | 【宋】【元】【明】無 (lack) |
| 167 | 0438b13 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 168 | 0438b13 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 169 | 0438b14 | 園 (park) | 【宋】【元】【明】國 (country) |
| 170 | 0438b17 | 園 (park) | 【宋】【元】【明】國 (country) |
| 171 | 0438c16 | 云何 (how) | the current reading is 云何 (【CB】【麗-CB】); 【大】何云 (the two characters in reverse order) |
| 172 | 0439a16 | 說 (speaks) | 【元】【明】說實說 (speaks, speaks the truth) |
| 173 | 0439a25 | 有 (there is) | 【宋】【元】【明】有善惡業有 (there is good and bad action, there is) |
| 174 | 0439b01 | 調 (the character in “without arrogance”) | 【元】【明】掉 (restlessness) |
| 175 | 0439b09 | 有 (there is) | 【宋】【元】【明】有善惡業有 (there is good and bad action, there is) |
| 176 | 0439b13 | 無 (there is no) | 【宋】【元】【明】無善惡業無 (there is no good and bad action, there is no) |
| 177 | 0439b29 | 有 (there is) | 【宋】【元】【明】有善惡業有 (there is good and bad action, there is) |
| 178 | 0439c01 | 至 (reach) | 【宋】【元】【明】生 (be born) |
| 179 | 0439c04 | 無 (there is no) | 【宋】【元】【明】無善惡業無 (there is no good and bad action, there is no) |
| 180 | 0439c18 | 盡 (ends) | 【宋】【元】【明】盡壽 (ends, with 壽, “life”) |
| 181 | 0439c22 | 伽藍經第六竟 (The Discourse to the Kālāmas, the sixth, ends) | 【明】無 (lacks) |
| 182 | 0439c22 | 〔一千九百八十七字〕 ([one thousand nine hundred and eighty-seven characters]) | 【宋】【元】【明】無 (lack) |
| 183 | 0439c23 | 中阿含 (of the Madhyama Āgama) | 【明】無 (lacks) |
| 184 | 0439c23 | 〔伽音巨羅反〕 ([the sound of 伽: the initial of 巨 with the final of 羅]) | 【明】無 (lacks); 【宋】【元】伽音巨羅 (without 反) |
| 185 | 0439c24 | 〔初一日誦〕 ([first-day recitation]) | 【明】無 (lacks) |
| 186 | 0439c25 | 園 (park) | 【宋】【元】【明】國 (country) |
| 187 | 0439c25 | 㮈 (mango) | the current reading is 㮈 (【CB】【麗-CB】); 【大】捺 (press) |
| 188 | 0440a23 | 出 (come out) | 【宋】【元】【明】出願石浮出 (come out; may the stone float out) |
| 189 | 0440b20 | 生 (be born) | 【宋】【元】【明】至 (reach) |
| 190 | 0440b26 | 妄 (false) | the current reading is 妄 (【CB】【房山-CB】); 【大】妾 (concubine); 【宋】【元】【明】 also read 妄 |
| 191 | 0440c14 | 伽彌尼經第七竟 (The Discourse to Gāmaṇi, the seventh, ends) | 【明】無 (lacks) |
| 192 | 0440c14 | 〔千二百一十三字〕 ([a thousand two hundred and thirteen characters]) | 【宋】【元】【明】無 (lack) |
| 193 | 0440c15 | 〔一萬二百四十七字〕 ([ten thousand two hundred and forty-seven characters]) | 【宋】【元】【明】無 (lack) |
- Distribution: two rows for the summary verse (001–002); six rows for Discourse 11 (003–008); twenty-nine rows for Discourse 12 (009–037); eleven rows for Discourse 13 (038–048); one hundred and seven rows for Discourse 14 (049–155); eleven rows for Discourse 15 (156–166); sixteen rows for Discourse 16 (167–182); ten rows for Discourse 17 (183–192); one row for the end of the fascicle (193).
- For the three characters 「中阿含」—“of the Madhyama Āgama” in the discourse titles, seven rows in which the Ming edition lacks them (003, 009, 039, 050, 156, 167, 183); for the [first-day recitation] of the discourse titles, six rows in which the Ming edition lacks it (011, 040, 052, 157, 168, 185); the discourse title of Discourse 11 lacks this note in the base text itself.
- For the line 『某經第N竟』 “The Discourse on such-and-such, the Nth, ends” at the end of each discourse, seven rows in which the Ming edition lacks it (007, 036, 047, 154, 163, 181, 191); for the character counts marked at the end of each discourse and at the end of the fascicle, eight rows in which the three editions lack them (008, 037, 048, 155, 166, 182, 192, 193).
- For 「云」—“-hula”, seventy-three rows in which the Ming edition writes 雲: one in the summary verse (001), and seventy-two in Discourse 14, all in the name 「羅云」—“Rāhula”.
- For 「乾」—“-gan-”, eighteen rows writing 揵: one in the summary verse, in the Ming edition (002); seventeen in Discourse 12, in the three editions (013–018, 020–029, 035), all in the names 「尼乾」—“Nirgrantha” and 「大目乾連」—“Mahāmaudgalyāyana”.
- In Discourse 14, four rows in which the three editions write 寫 for 「瀉」—“pour out” (058, 060, 065, 067); five rows for 「髂」—“hips” (083, 085, 088, 090, 093); five rows in which the three editions write 頭 for 「項」—“neck” (084, 086, 089, 091, 094).
- For 「習」—“arising” in the sentences on the four truths in Discourse 13, five rows in which the Yuan and Ming editions write 集 (041–045).
- For 「有」—“there is” and 「無」—“there is no” in the four secure abidings of Discourse 16, five rows in which the three editions write 「有善惡業有」—“there is good and bad action, there is” and 「無善惡業無」—“there is no good and bad action, there is no” (173, 175, 176, 177, 179).
- Three rows in which the three editions write 國 for 「園」—“park” (169, 170, 186); two rows in which the Yuan and Ming editions write 掉 for 「調」—“the character in ‘without arrogance’” (161, 174).
Additional collation notes (notes added by the current edition; the current reading differs from the original Taishō printing)
- 〔T01 0433a22〕 in 「以一兩鹽」—“a tael of salt”, its 「一」—“one”: the current reading has it (【CB】), and the original Taishō printing lacks it (row 004).
- 〔T01 0433a23〕: the collation note reads in the original ［－］【CB】【磧-CB】，[11]【大】: the current reading has nothing, and the original Taishō printing marks [11]; what character that was is not inferred (row 005).
- 〔T01 0435a24〕〔T01 0436a12〕 the sequence numbers of the discourse titles, 「（一三）」—“(13)” and 「（一四）」—“(14)”: the current reading has them (【CB】), and the original Taishō printing lacks them (rows 038 and 049).
- 「髂」—“hips”, five occurrences in Discourse 14: the current reading is 髂 (【CB】【磧-CB】); the original Taishō printing reads 骼; the Korean edition as marked by the current edition reads 𦝣; the three editions read 骼. The original Taishō note reads 「𦝣＝骼【三】」—“𦝣 = 骼 【三】”, while the current note takes 𦝣 as the character of 【大】; the two notes give different base characters, and both are recorded (rows 083, 085, 088, 090, 093).
- The five pairs of 「不」—“not” on the pure and impure sides in Discourse 14: 〔T01 0436c12〕/〔T01 0436c14〕, 〔T01 0436c19〕/〔T01 0436c22〕, 〔T01 0436c27〕/〔T01 0437a03〕, 〔T01 0437a09〕/〔T01 0437a12〕, 〔T01 0437a18〕/〔T01 0437a21〕—in each pair, at the first place (the unwholesome side) the current reading has 「不」—“not” and the original Taishō printing lacks it, and at the second place (the wholesome side) the current reading lacks 「不」—“not” and the original Taishō printing has it; that is, in the original Taishō printing the pure and impure sides are exchanged, and the current edition sets them right (rows 103/106, 110/113, 118/122, 126/129, 133/136).
- 〔T01 0437a26〕 「不」—“not” on the unwholesome side of present mental action: the current reading has it (【CB】), and the original Taishō printing lacks it (row 140); on its wholesome side,〔T01 0437a29〕, the base text reads 「此意業不淨」—“this mental action is impure”, with no collation note, which does not fit the pattern of the five pairs above; recorded as it stands.
- 〔T01 0436c25〕 「為」—“is”: the current reading is 為 (【CB】), the original Taishō printing reads 或, and the three editions also read 為 (row 116).
- 〔T01 0437b23〕 the closing line of the discourse, 「羅云經第四竟」—“The Discourse to Rāhula, the fourth, ends”: in the original Taishō printing there is a mark ＊ after 「羅」—“Rā-” (row 154).
- 〔T01 0437c23〕 「一」—“the first”, 〔T01 0437c28〕 「無」—“there is no”, 〔T01 0438a23〕 「修」—“cultivate”: the current reading differs in character from the original Taishō printing (rows 159, 160, 162).
- 〔T01 0438b12〕 the count marked at the end of Discourse 15: the current reading is 「〔千一百七十四字〕」—“[a thousand one hundred and seventy-four characters]”; the original Taishō printing lacks the initial 「千」—“thousand”, and for 「百」—“hundred” reads 千 (rows 164, 165), that is, the original printing reads 〔一千七十四字〕 ([one thousand and seventy-four characters]); both figures are recorded.
- 〔T01 0438c16〕 「云何」—“how”: the original Taishō printing reads 何云 (row 171); 〔T01 0439c25〕 「㮈」—“mango”: the original Taishō printing reads 捺 (row 187); 〔T01 0440b26〕 「妄」—“false”: the original Taishō printing reads 妾 (row 190).
Characters
- One character of Extension A: 「㮈」—“mango”〔T01 0439c25〕 (in 「墻村㮈林」—“the mango grove of Qiang village” in Discourse 17); the original Taishō printing reads 捺 (row 187). This fascicle has no character of Extension B and no character of the Private Use Area.
- 「惒」—“(the character in ‘Vappa’)” and 「羇」—“(the character in ‘among the Śākyas’ and ‘Kesaputta’)” follow the characters of the base text.
- The two forms 「戲」—“jest (written 戲)” and 「戱」—“jest (written 戱)” both appear: in Discourse 14, 「不得戲笑妄言」—“you must not speak falsely even in jest” and the like are written 戲; one occurrence,〔T01 0436b06〕, is written 戱. Following the characters.
- 「蜫蟲」—“insects and worms (written 蟲)” occurs twice (〔T01 0437c03〕〔T01 0438c25〕), and 「蜫虫」—“insects and worms (written 虫)” once〔T01 0439a22〕. Following the characters.
- 「姉妹」—“sisters” occurs once〔T01 0437c05〕, written 姉. Following the characters.
- In Discourse 11, at the two places 「不修慧、壽命甚短」—“does not cultivate wisdom, and whose life is very short”〔T01 0433a28〕 and 「修慧、壽命極長」—“cultivates wisdom, and whose life is very long”〔T01 0433b11〕, an enumeration comma stands between wisdom and life span, while elsewhere it is always a comma; following the punctuation of the base text.
- In Discourse 12, 「意行不善無明行」—“the mind acts unwholesomely, the conduct of ignorance”〔T01 0434b26〕 has no enumeration comma between the two phrases; following the punctuation of the base text.
- In the section of Discourse 16 on purifying with regard to wrong view, the inner quotation mark closes after 「彼於邪見淨除其心」—“with regard to wrong view he purifies his mind”〔T01 0439a27〕; following the punctuation of the base text.
Interlinear notes—the base text’s own marks 〔…〕 come to eighteen places in all: two in the chapter title, [ten discourses] and [first-day recitation]; six [first-day recitation] in the discourse titles of Discourses 12 to 17 (the discourse title of Discourse 11 has none); two sound glosses in discourse titles (〔惒乎過反〕〔伽音巨羅反〕); seven character counts at the end of the seven 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 13 to 16; runs over into the next line in Discourse 12; and stands on the next line in Discourse 17〔T01 0439c24〕. 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 Discourse 17 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 |
|---|---|---|
| 11 | 千三百五十一字 (a thousand three hundred and fifty-one characters) | 1,378 |
| 12 | 一千五百二字 (one thousand five hundred and two characters) | 1,540 |
| 13 | 千一百八十四字 (a thousand one hundred and eighty-four characters) | 1,213 |
| 14 | 一千八百三十二字 (one thousand eight hundred and thirty-two characters) | 1,868 |
| 15 | 千一百七十四字 (a thousand one hundred and seventy-four characters) | 1,204 |
| 16 | 一千九百八十七字 (one thousand nine hundred and eighty-seven characters) | 2,020 |
| 17 | 千二百一十三字 (a thousand two hundred and thirteen characters) | 1,266 |
At the end of the fascicle it marks 「〔一萬二百四十七字〕」—“[ten thousand two hundred and forty-seven characters]”〔T01 0440c15〕; the sum of the counts marked for the seven discourses is ten thousand two hundred and forty-three, which differs by four from the count marked at the end of the fascicle; the present count of the Chinese characters of the whole fascicle is ten thousand five hundred and forty-two (the sum of the present counts of the seven discourses, ten thousand four hundred and eighty-nine, plus the fifty-three 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.
The discourse titles of the seven discourses:
| Discourse | Taishō headnote (verbatim) | Anchor |
|---|---|---|
| 11 | ～A. III. 99. Loṇaphala. | 0433a12 |
| 12 | ～A. IV. 195. Vappa. | 0434a12 |
| 13 | ～A. III. 61. Tittha. | 0435a24 |
| 14 | ～M. 61. Rāhulovada Sutta. | 0436a12 |
| 15 | ～A. X. 207-208. | 0437b24 |
| 16 | ～A. III. 65. Kesaputtiyā. | 0438b13 |
| 17 | No Taishō headnote | 0439c23 |
Eleven entries within the discourses (one in Discourse 11 · six in Discourse 12 · two in Discourse 14 · two in Discourse 16):
| Discourse | Taishō headnote (verbatim) | Anchor |
|---|---|---|
| 11 | 隨…其報～Yathā yathā'yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisamvediyati. [CBETA collation: the current note reads 隨…其報【大】，～Yathā yathā'yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisamvediyati.] | 0433a14 |
| 12 | 釋羇瘦～Sakkesu. [CBETA collation: the current note reads 釋羇瘦【大】，～Sakkesu.] | 0434a14 |
| 12 | 迦維羅衛＝加維羅衛【三】～Kapilavatthu. [CBETA collation: the current note reads 迦維羅衛【大】，加維羅衛【宋】【元】【明】，～Kapilavatthu.] | 0434a14 |
| 12 | ～Nigrodhārāma. [CBETA collation: the current note reads 尼拘類園【大】，～Nigrodhārāma.] | 0434a15 |
| 12 | ～Mahāmoggallāna. [CBETA collation: the current note reads 大目乾連【大】，～Mahāmoggallāna.] | 0434a15 |
| 12 | ～Nigaṇṭhasāvaka. | 0434a17 |
| 12 | ～Vappa. [CBETA collation: the current note reads 惒破【大】，～Vappa.] | 0434a17 |
| 14 | ～Ayasmā Rāhulo. [CBETA collation: the current note reads 尊者羅云【大】，～Ayasmā Rāhulo.] | 0436a14 |
| 14 | ～Dhammapada 306, 308參照 | 0436b28 |
| 16 | ～Kālāmā. [CBETA collation: the current note reads 伽藍【大】，～Kālāmā.] | 0438b14 |
| 16 | ～Kosaputta. [CBETA collation: the current note reads 羇舍子【大】，～Kosaputta.] | 0438b15 |
Of the Pāli parallels in the Taishō headnotes for this fascicle, the original notes bearing 「～」—“(the parallel mark)” come to seventeen entries (six on discourse titles · eleven within the discourses); the discourse title of Discourse 17 has no Taishō headnote, and none is supplied. The one entry within the discourses at〔T01 0436b28〕 stands at the first line of the first verse of Discourse 14, and the note reads Dhammapada 參照 (compare). For the three characters 「中阿含」—“of the Madhyama Āgama” in the discourse titles and the [first-day recitation] that the Ming edition lacks, see Section IX. 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 |
|---|---|---|
| 11–16 | The Taishō notes have no number of a separate text | 0433a12–0438b13 |
| 17 | The Taishō notes have no number of a separate text | 0439c23 |
③ Mātṛkā—The treatise collection has no item-by-item gloss.