「云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」—“What are the seven? A bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superior and inferior among persons”〔T01 0421a15〕

晝度樹〔T01 0421a10〕

「善法、晝度樹城、水、木積喻」

「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”

無自釋；樹之七階見目七

No self-gloss; for the seven stages of the tree, see Section VII

木積〔T01 0421a10〕

「善法、晝度樹城、水、木積喻」

「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”

無自釋；經五「忽見一處有大木積，洞燃俱熾」〔T01 0425a17〕

No self-gloss; Discourse 5, 「忽見一處有大木積，洞燃俱熾」—“suddenly saw in one place a great woodpile, blazing through and through”〔T01 0425a17〕

漏盡〔T01 0421a11〕

「善人往、世福日、車、漏盡七」

「善人往、世福日、車、漏盡七」—“Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven”

無逐字自釋；經二「諸漏已盡，心解脫、慧解脫」〔T01 0422b24〕

No verbatim self-gloss; Discourse 2, 「諸漏已盡，心解脫、慧解脫」—“his outflows are ended, his mind is liberated and he is liberated by wisdom”〔T01 0422b24〕

勝林給孤獨園〔T01 0421a13〕

「佛遊舍衛國，在勝林給孤獨園」

「佛遊舍衛國，在勝林給孤獨園」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”

無自釋

No self-gloss

賢聖〔T01 0421a15〕

「便於賢聖得歡喜樂，正趣漏盡」

「便於賢聖得歡喜樂，正趣漏盡」—“he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows”

無自釋

No self-gloss

知法〔T01 0421a16〕

「謂比丘知法、知義」

「謂比丘知法、知義」—“a bhikṣu knows the Dharma, knows the meaning”

「謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」〔T01 0421a17〕

「謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」—“a bhikṣu knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning”〔T01 0421a17〕

正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法〔T01 0421a18〕

「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法」

「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法」—“the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas”

無自釋；底本列十一名，其下接「及說是義」〔T01 0421a19〕（不知、善知二式作「及說義」〔T01 0421a22〕〔T01 0421a25〕）

No self-gloss; the base text lists eleven names, followed by 「及說是義」—“and the statement of their meaning”〔T01 0421a19〕 (the forms of not knowing and knowing well read 「及說義」—“and the statement of meaning”〔T01 0421a22〕〔T01 0421a25〕)

知義〔T01 0421a16〕

「謂比丘知法、知義」

「謂比丘知法、知義」—“a bhikṣu knows the Dharma, knows the meaning”

「謂比丘知彼彼說義是彼義、是此義」〔T01 0421a26〕

「謂比丘知彼彼說義是彼義、是此義」—“a bhikṣu knows of each saying its meaning: this is that meaning, this is this meaning”〔T01 0421a26〕

知時〔T01 0421a16〕

「知時、知節」

「知時、知節」—“knows the time, knows moderation”

「謂比丘知是時修下相，是時修高相，是時修捨相」〔T01 0421b02〕

「謂比丘知是時修下相，是時修高相，是時修捨相」—“a bhikṣu knows: this is the time to cultivate the lower sign, this is the time to cultivate the higher sign, this is the time to cultivate the sign of equanimity”〔T01 0421b02〕

下相、高相、捨相〔T01 0421b03〕

「是時修下相，是時修高相，是時修捨相」

「是時修下相，是時修高相，是時修捨相」—“this is the time to cultivate the lower sign, this is the time to cultivate the higher sign, this is the time to cultivate the sign of equanimity”

無自釋

No self-gloss

知節〔T01 0421a16〕

「知時、知節」

「知時、知節」—“knows the time, knows moderation”

「謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智」〔T01 0421b09〕

「謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智」—“a bhikṣu knows moderation: in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, to dispel sleep and cultivate right knowledge”〔T01 0421b09〕

修行正智〔T01 0421b10〕

「捐除睡眠，修行正智」

「捐除睡眠，修行正智」—“to dispel sleep and cultivate right knowledge”

無自釋

No self-gloss

知己〔T01 0421a16〕

「知己、知眾、知人勝如」

「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons”

「謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」〔T01 0421b18〕

「謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」—“a bhikṣu knows of himself: I have this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment”〔T01 0421b18〕

阿含〔T01 0421b18〕

「信、戒、聞、施、慧、辯、阿含及所得」

「信、戒、聞、施、慧、辯、阿含及所得」—“faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment”

無自釋

No self-gloss

知眾〔T01 0421a16〕

「知己、知眾、知人勝如」

「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons”

「謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默」〔T01 0421b24〕

「謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默」—“a bhikṣu knows: this is the assembly of kṣatriyas, this the assembly of brāhmaṇas, this the assembly of householders, this the assembly of ascetics; in that assembly I should go thus, stay thus, sit thus, speak thus, keep silent thus”〔T01 0421b24〕

剎利眾、梵志眾、居士眾、沙門眾〔T01 0421b25〕

「知此剎利眾、此梵志眾、此居士眾、此沙門眾」

「知此剎利眾、此梵志眾、此居士眾、此沙門眾」—“knows: this is the assembly of kṣatriyas, this the assembly of brāhmaṇas, this the assembly of householders, this the assembly of ascetics”

無自釋

No self-gloss

知人勝如〔T01 0421a16〕

「知己、知眾、知人勝如」

「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons”

「謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也」〔T01 0421c06〕；以下二種人凡九層，見目七

「謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也」—“a bhikṣu knows that there are two kinds of persons, those with faith and those without; one with faith is superior, one without faith is inferior”〔T01 0421c06〕; the two kinds of persons that follow run to nine layers in all, see Section VII

向法次法〔T01 0421c22〕

「向法次法、隨順於法、如法行之」

「向法次法、隨順於法、如法行之」—“go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma”

無自釋

No self-gloss

自饒益、饒益他〔T01 0421c29〕

「自饒益，亦饒益他，饒益多人，愍傷世間」

「自饒益，亦饒益他，饒益多人，愍傷世間」—“benefit themselves and benefit others, benefit the many, pity the world”

「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」〔T01 0422a06〕

「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」—“this person among those persons is the very first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful”〔T01 0422a06〕

酥精〔T01 0422a09〕

「因熟酥有酥精」

「因熟酥有酥精」—“from ripened butter comes the essence of butter”

「酥精者，於彼中為極第一」〔T01 0422a09〕

「酥精者，於彼中為極第一」—“the essence of butter is the very first among them”〔T01 0422a09〕

三十三天〔T01 0422a20〕

「若三十三天晝度樹葉萎黃」

「若三十三天晝度樹葉萎黃」—“When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow”

無自釋

No self-gloss

由延〔T01 0422b04〕

「周百由延」

「周百由延」—“all around for a hundred yojanas”

無自釋

No self-gloss

五欲功德〔T01 0422b04〕

「以天五欲功德具足而自娛樂」

「以天五欲功德具足而自娛樂」—“amuse themselves fully endowed with the five strands of sense pleasure of the gods”

無自釋

No self-gloss

聖弟子〔T01 0422b06〕

「如是義，聖弟子亦復爾」

「如是義，聖弟子亦復爾」—“Of such a meaning, the noble disciple is likewise so”

無自釋

No self-gloss

至信、捨家、無家、學道〔T01 0422b09〕

「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道」

「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道」—“shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way”

無自釋

No self-gloss

初禪〔T01 0422b11〕

「離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊」

「離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊」—“secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, attains and dwells in the first dhyāna”

經文以此句說初禪；經三作「逮初禪成就遊」〔T01 0423b06〕

The text speaks of the first dhyāna by this sentence; Discourse 3 reads 「逮初禪成就遊」—“reaches and dwells in the first dhyāna”〔T01 0423b06〕

第二禪〔T01 0422b14〕

「覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊」

「覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊」—“initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, attains and dwells in the second dhyāna”

經文以此句說第二禪

The text speaks of the second dhyāna by this sentence

第三禪〔T01 0422b17〕

「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊」

「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊」—“secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, attains and dwells in the third dhyāna”

經文以此句說第三禪

The text speaks of the third dhyāna by this sentence

第四禪〔T01 0422b21〕

「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊」

「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊」—“happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, attains and dwells in the fourth dhyāna”

經文以此句說第四禪

The text speaks of the fourth dhyāna by this sentence

心解脫、慧解脫〔T01 0422b24〕

「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」

「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」—“his outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization”

無自釋

No self-gloss

生已盡、梵行已立〔T01 0422b25〕

「生已盡，梵行已立，所作已辦，不更受有，知如真」

「生已盡，梵行已立，所作已辦，不更受有，知如真」—“birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is”

無自釋

No self-gloss

阿羅訶〔T01 0422b28〕

「彼為漏盡阿羅訶比丘」

「彼為漏盡阿羅訶比丘」—“He is an arhat bhikṣu whose outflows are ended”

無自釋；本卷作「阿羅訶」，凡二見（〔T01 0422b28〕〔T01 0422c04〕）

No self-gloss; this fascicle writes 「阿羅訶」—“arhat”, two occurrences in all (〔T01 0422b28〕〔T01 0422c04〕)

善法正殿〔T01 0422b28〕

「三十三天集在善法正殿，咨嗟稱歎」

「三十三天集在善法正殿，咨嗟稱歎」—“the gods of the Thirty-Three gather in the Hall of Good Dharma and praise in acclamation”

無自釋

No self-gloss

邊城、七事、四食〔T01 0422c11〕

「如王邊城七事具足，四食豐饒，易不難得」

「如王邊城七事具足，四食豐饒，易不難得」—“As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get”

七事「謂王邊城造立樓櫓，築地使堅，不可毀壞」〔T01 0422c14〕起；四食「謂王邊城水草樵木，資有豫備」〔T01 0422c29〕起；逐項見目七

The seven requisites from 「謂王邊城造立樓櫓，築地使堅，不可毀壞」—“The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed”〔T01 0422c14〕 onward; the four provisions from 「謂王邊城水草樵木，資有豫備」—“The king’s border city has water, grass, firewood, and timber, its supplies prepared in advance”〔T01 0422c29〕 onward; item by item, see Section VII

樓櫓〔T01 0422c14〕

「謂王邊城造立樓櫓，築地使堅，不可毀壞」

「謂王邊城造立樓櫓，築地使堅，不可毀壞」—“The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed”

無自釋

No self-gloss

池壍〔T01 0422c16〕

「掘鑿池壍，極使深廣」

「掘鑿池壍，極使深廣」—“digs a moat, made very deep and wide”

無自釋；合喻處作「池塹」〔T01 0423b24〕

No self-gloss; in the application it is written 「池塹」—“moat”〔T01 0423b24〕

四種軍力〔T01 0422c20〕

「集四種軍力，象軍、馬軍、車軍、步軍」

「集四種軍力，象軍、馬軍、車軍、步軍」—“assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops”

「象軍、馬軍、車軍、步軍」〔T01 0422c20〕

「象軍、馬軍、車軍、步軍」—“elephant troops, horse troops, chariot troops, and foot troops”〔T01 0422c20〕

守門大將〔T01 0422c24〕

「立守門大將，明略智辯，勇毅奇謀」

「立守門大將，明略智辯，勇毅奇謀」—“sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans”

「善則聽入，不善則禁」〔T01 0422c25〕

「善則聽入，不善則禁」—“lets the good enter and keeps out the not good”〔T01 0422c25〕

七善法〔T01 0423a11〕

「若聖弟子亦得七善法，逮四增上心，易不難得」

「若聖弟子亦得七善法，逮四增上心，易不難得」—“if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty”

七法逐項自釋，見下七列

The seven dharmas are glossed item by item; see the seven rows below

堅固信（第一善法）〔T01 0423a14〕

「謂聖弟子得堅固信，深著如來，信根已立」

「謂聖弟子得堅固信，深著如來，信根已立」—“The noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established”

「終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法」〔T01 0423a15〕

「終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法」—“never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the first good dharma”〔T01 0423a15〕

慚（第二善法）〔T01 0423a17〕

「聖弟子常行慚耻，可慚知慚」

「聖弟子常行慚耻，可慚知慚」—“the noble disciple always practices shame; what is to be ashamed of, he knows shame at”

「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法」〔T01 0423a18〕

「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法」—“evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the second good dharma”〔T01 0423a18〕

愧（第三善法）〔T01 0423a19〕

「聖弟子常行羞愧，可愧知愧」

「聖弟子常行羞愧，可愧知愧」—“the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at”

「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法」〔T01 0423a20〕

「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法」—“evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the third good dharma”〔T01 0423a20〕

精進（第四善法）〔T01 0423a22〕

「聖弟子常行精進，斷惡不善，修諸善法」

「聖弟子常行精進，斷惡不善，修諸善法」—“the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas”

「恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法」〔T01 0423a23〕

「恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法」—“constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the fourth good dharma”〔T01 0423a23〕

多聞（第五善法）〔T01 0423a24〕

「聖弟子廣學多聞，守持不忘，積聚博聞」

「聖弟子廣學多聞，守持不忘，積聚博聞」—“the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning”

「所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」〔T01 0423a25〕

「所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」—“the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life”〔T01 0423a25〕

念（第六善法）〔T01 0423a29〕

「聖弟子常行於念，成就正念」

「聖弟子常行於念，成就正念」—“the noble disciple always practices mindfulness and accomplishes right mindfulness”

「久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法」〔T01 0423a29〕

「久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法」—“what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining the sixth good dharma”〔T01 0423a29〕

智慧（第七善法）〔T01 0423b02〕

「聖弟子修行智慧，觀興衰法」

「聖弟子修行智慧，觀興衰法」—“the noble disciple cultivates wisdom, contemplating the dharma of rise and decline”

「得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也」〔T01 0423b02〕

「得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也」—“gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the seventh good dharma”〔T01 0423b02〕

四增上心〔T01 0423a11〕

「逮四增上心，易不難得」

「逮四增上心，易不難得」—“reaches the four higher states of mind, easily and without difficulty”

「謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心」〔T01 0423b05〕；第二至第四增上心以第二至第四禪說之

「謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心」—“The noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna; this is called the noble disciple reaching the first higher state of mind”〔T01 0423b05〕; the second to fourth higher states of mind are spoken of by the second to fourth dhyānas

魔王〔T01 0423a12〕

「不為魔王之所得便」

「不為魔王之所得便」—“is not taken advantage of by King Māra”

無自釋

No self-gloss

自致涅槃〔T01 0423c26〕

「樂住無乏，安隱快樂，自致涅槃也」

「樂住無乏，安隱快樂，自致涅槃也」—“dwelling in happiness without lack, at peace and at ease, bringing himself to nirvāṇa”

無自釋

No self-gloss

七水人〔T01 0424a15〕

「我當為汝說七水人」

「我當為汝說七水人」—“I shall tell you of the seven persons in water”

「或有一人常臥水中」〔T01 0424a17〕起七種；逐項見目七

Seven kinds, from 「或有一人常臥水中」—“There is one person who always lies submerged in the water”〔T01 0424a17〕 onward; item by item, see Section VII

住岸人〔T01 0424a23〕

「謂住岸人」

「謂住岸人」—“is called the person standing on the bank”

無自釋

No self-gloss

七水喻人〔T01 0424a24〕

「我當復為汝說七水喻人」

「我當復為汝說七水喻人」—“I shall further tell you of the seven persons likened to water”

七段義釋，見下列

Seven sections explaining the meaning; see the rows below

住岸梵志〔T01 0424b03〕

「謂住岸梵志」

「謂住岸梵志」—“is called the brāhmaṇa standing on the bank”

「欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫」〔T01 0425a03〕

「欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫」—“the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance; liberated, he knows that he is liberated”〔T01 0425a03〕

常臥〔T01 0424a17〕

「或有一人常臥水中」

「或有一人常臥水中」—“There is one person who always lies submerged in the water”

「謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥」〔T01 0424b09〕

「謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥」—“A person is covered over by unwholesome dharmas, stained by defilement, receiving the fruit of evil dharmas, making the root of birth and death; this is called a person who always lies submerged”〔T01 0424b09〕

出已還沒〔T01 0424a26〕

「或復有人出已還沒」

「或復有人出已還沒」—“there is again a person who comes out and sinks again”

「彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒」〔T01 0424b14〕

「彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒」—“afterward he loses his faith and it is not firm, and loses his keeping of the precepts, giving, learning, and wisdom, and they are not firm; this is called a person who comes out and sinks again”〔T01 0424b14〕

出已而住〔T01 0424a26〕

「或復有人出已而住」

「或復有人出已而住」—“there is again a person who comes out and stays”

「彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住」〔T01 0424b20〕

「彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住」—“afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; this is called a person who comes out and stays”〔T01 0424b20〕

世間諦如有〔T01 0424b12〕

「世間諦如有也」

「世間諦如有也」—“in the truth of the world it is so”

無自釋；七段各一見

No self-gloss; one occurrence in each of the seven sections

三結〔T01 0424b28〕

「三結便盡，謂身見、戒取、疑」

「三結便盡，謂身見、戒取、疑」—“the three bonds are then ended—the view of the body, clinging to precepts, and doubt”

「謂身見、戒取、疑」〔T01 0424b28〕

「謂身見、戒取、疑」—“the view of the body, clinging to precepts, and doubt”〔T01 0424b28〕

須陀洹〔T01 0424b29〕

「三結已盡，得須陀洹，不墮惡法，定趣正覺」

「三結已盡，得須陀洹，不墮惡法，定趣正覺」—“the three bonds ended, he attains stream-entry, does not fall into evil dharmas, and is certainly bound for right awakening”

「極受七有，天上、人間七往來已，便得苦際」〔T01 0424c01〕

「極受七有，天上、人間七往來已，便得苦際」—“receiving at most seven existences; after seven comings and goings among gods and humans, he reaches the end of suffering”〔T01 0424c01〕

一往來〔T01 0424c10〕

「三結已盡，婬、怒、癡薄，得一往來天上、人間」

「三結已盡，婬、怒、癡薄，得一往來天上、人間」—“the three bonds ended, lust, anger, and delusion are thinned, and he attains one more coming among gods and humans”

「一往來已，便得苦際」〔T01 0424c11〕

「一往來已，便得苦際」—“after one coming and going, he reaches the end of suffering”〔T01 0424c11〕

五下分結〔T01 0424c20〕

「五下分結盡，謂貪欲、瞋恚、身見、戒取、疑」

「五下分結盡，謂貪欲、瞋恚、身見、戒取、疑」—“the five lower bonds are ended—sensual desire, hatred, the view of the body, clinging to precepts, and doubt”

「謂貪欲、瞋恚、身見、戒取、疑」〔T01 0424c20〕；其果「生於彼間，便般涅槃，得不退法，不還此世」〔T01 0424c21〕

「謂貪欲、瞋恚、身見、戒取、疑」—“sensual desire, hatred, the view of the body, clinging to precepts, and doubt”〔T01 0424c20〕; its fruit is 「生於彼間，便般涅槃，得不退法，不還此世」—“he is born in that other place and there attains final nirvāṇa, gaining the dharma of no falling back, not returning to this world”〔T01 0424c21〕

欲漏、有漏、無明漏〔T01 0425a03〕

「欲漏心解脫，有漏、無明漏心解脫」

「欲漏心解脫，有漏、無明漏心解脫」—“the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance”

無自釋

No self-gloss

知苦如真〔T01 0424b26〕

「住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真」

「住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真」—“dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are”

無自釋

No self-gloss

拘薩羅〔T01 0425a16〕

「佛遊拘薩羅，在人間，與大比丘眾翼從而行」

「佛遊拘薩羅，在人間，與大比丘眾翼從而行」—“the Buddha was wandering in Kośala, among the people, accompanied by a great assembly of bhikṣus”

無自釋

No self-gloss

洞燃俱熾〔T01 0425a17〕

「忽見一處有大木積，洞燃俱熾」

「忽見一處有大木積，洞燃俱熾」—“suddenly saw in one place a great woodpile, blazing through and through”

無自釋

No self-gloss

尼師檀〔T01 0425a19〕

「更就餘樹敷尼師檀，結加趺坐」

「更就餘樹敷尼師檀，結加趺坐」—“went to another tree, spread his sitting cloth, and sat with legs crossed”

無自釋

No self-gloss

剎利女、梵志、居士、工師女〔T01 0425a23〕

「謂剎利女，梵志、居士、工師女」

「謂剎利女，梵志、居士、工師女」—“a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl”

無自釋

No self-gloss

沙門失沙門道〔T01 0425b01〕

「我為汝說，不令汝等學沙門失沙門道」

「我為汝說，不令汝等學沙門失沙門道」—“I tell you this so that you who train as ascetics do not lose the ascetic’s way”

無逐字自釋；其反作「非梵行稱梵行，非沙門稱沙門」〔T01 0425b05〕

No verbatim self-gloss; its opposite reads 「非梵行稱梵行，非沙門稱沙門」—“not living the holy life claims the holy life, not being an ascetic claims to be an ascetic”〔T01 0425b05〕

無上梵行〔T01 0425b02〕

「汝欲成無上梵行者」

「汝欲成無上梵行者」—“One who wishes to accomplish the unsurpassed holy life”

無自釋

No self-gloss

觀自義、觀彼義、觀兩義〔T01 0425b10〕

「當觀自義、觀彼義、觀兩義」

「當觀自義、觀彼義、觀兩義」—“you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both”

無自釋；其念作「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽」〔T01 0425b11〕

No self-gloss; its thought reads 「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽」—“My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life”〔T01 0425b11〕

信施〔T01 0425b13〕

「受人信施衣被、飲食、床褥、湯藥」

「受人信施衣被、飲食、床褥、湯藥」—“receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines”

無自釋

No self-gloss

施主〔T01 0425b13〕

「令諸施主得大福祐，得大果報，得大光明者」

「令諸施主得大福祐，得大果報，得大光明者」—“so that the donors gain great blessing, great fruit, and great radiance”

無自釋

No self-gloss

漏盡結解、捨戒還家〔T01 0427a03〕

「說此法時，六十比丘漏盡結解」

「說此法時，六十比丘漏盡結解」—“When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds”

「六十比丘捨戒還家」〔T01 0427a04〕；其由「世尊教誡甚深、甚難，學道亦復甚深、甚難」〔T01 0427a04〕

「六十比丘捨戒還家」—“sixty bhikṣus gave up the precepts and returned home”〔T01 0427a04〕; its reason is 「世尊教誡甚深、甚難，學道亦復甚深、甚難」—“The World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard”〔T01 0427a04〕

七善人所往至處〔T01 0427a15〕

「我當為汝說七善人所往至處及無餘涅槃」

「我當為汝說七善人所往至處及無餘涅槃」—“I shall tell you where the seven good persons go and of nirvāṇa without remainder”

七段同一行法：「行當如是：我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得捨，有樂不染，合會不著」〔T01 0427a18〕；七段之喻與所得，見目七

The seven passages share one practice: 「行當如是：我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得捨，有樂不染，合會不著」—“One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging”〔T01 0427a18〕; for the similes and attainments of the seven passages, see Section VII

無餘涅槃〔T01 0427a15〕

「我當為汝說七善人所往至處及無餘涅槃」

「我當為汝說七善人所往至處及無餘涅槃」—“I shall tell you where the seven good persons go and of nirvāṇa without remainder”

「行如是者，無上息迹慧之所見，而已得證」〔T01 0427c18〕；「不至東方，不至西方、南方、北方、四維、上、下，便於現法中息迹滅度」〔T01 0427c20〕

「行如是者，無上息迹慧之所見，而已得證」—“One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, and already realized”〔T01 0427c18〕; 「不至東方，不至西方、南方、北方、四維、上、下，便於現法中息迹滅度」—“does not go east, nor west, south, north, to the four intermediate directions, up, or down, but in this very life his traces are stilled and he is extinguished”〔T01 0427c20〕

我者無我，亦無我所〔T01 0427a18〕

「我者無我，亦無我所，當來無我，亦無我所」

「我者無我，亦無我所，當來無我，亦無我所」—“as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self”

無自釋；本卷凡八見（七善人七段及無餘涅槃段）

No self-gloss; eight occurrences in this fascicle (the seven passages on the seven good persons and the passage on nirvāṇa without remainder)

無上息迹慧〔T01 0427a20〕

「無上息迹慧之所見，然未得證」

「無上息迹慧之所見，然未得證」—“seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized”

無自釋；七善人七段作「然未得證」，無餘涅槃段作「而已得證」〔T01 0427c19〕

No self-gloss; the seven passages on the seven good persons read 「然未得證」—“yet not yet realized”, and the passage on nirvāṇa without remainder reads 「而已得證」—“and already realized”〔T01 0427c19〕

息迹滅度〔T01 0427c21〕

「便於現法中息迹滅度」

「便於現法中息迹滅度」—“in this very life his traces are stilled and he is extinguished”

無自釋

No self-gloss

少慢〔T01 0427a22〕

「少慢未盡，五下分結已斷」

「少慢未盡，五下分結已斷」—“a little conceit not yet ended, the five lower bonds already cut off”

無自釋；七段各一見

No self-gloss; one occurrence in each of the seven passages

中般涅槃〔T01 0427a23〕

「得中般涅槃」

「得中般涅槃」—“he attains final nirvāṇa in the interval”

無自釋；第一至第三善人皆得之，三喻見目七

No self-gloss; the first to third good persons all attain it; for the three similes, see Section VII

生般涅槃〔T01 0427b17〕

「得生般涅槃」

「得生般涅槃」—“he attains final nirvāṇa on rebirth”

無自釋；第四善人

No self-gloss; the fourth good person

行般涅槃〔T01 0427b25〕

「得行般涅槃」

「得行般涅槃」—“he attains final nirvāṇa with effort”

無自釋；第五善人

No self-gloss; the fifth good person

無行般涅槃〔T01 0427c04〕

「得無行般涅槃」

「得無行般涅槃」—“he attains final nirvāṇa without effort”

無自釋；第六善人

No self-gloss; the sixth good person

上流阿迦膩吒般涅槃〔T01 0427c14〕

「得上流阿迦膩吒般涅槃」

「得上流阿迦膩吒般涅槃」—“he attains final nirvāṇa going upstream to Akaniṣṭha”

無自釋；第七善人

No self-gloss; the seventh good person

拘舍彌、瞿沙羅園〔T01 0427c26〕

「佛遊拘舍彌，在瞿沙羅園」

「佛遊拘舍彌，在瞿沙羅園」—“the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park”

無自釋

No self-gloss

摩訶周那〔T01 0427c27〕

「尊者摩訶周那則於晡時從宴坐起」

「尊者摩訶周那則於晡時從宴坐起」—“the venerable Mahācunda, in the late afternoon, rose from sitting in meditation”

無自釋；世尊稱之「周那」

No self-gloss; the World-Honored One calls him 「周那」—“Cunda”

宴坐〔T01 0427c27〕

「則於晡時從宴坐起」

「則於晡時從宴坐起」—“in the late afternoon, rose from sitting in meditation”

無自釋；經九作「燕坐」〔T01 0430b25〕

No self-gloss; Discourse 9 writes 「燕坐」—“sitting in meditation (written 燕)”〔T01 0430b25〕

世間福〔T01 0427c25〕

「中阿含七法品世間福經第七」

「中阿含七法品世間福經第七」—“The Discourse on the Blessings of the World of the Chapter on Sevens of the Madhyama Āgama, the Seventh”

經題首見；經內「可得施設世間福耶」〔T01 0427c29〕；「有七世間福，得大福祐，得大果報，得大名譽，得大功德」〔T01 0428a01〕；逐項見目七

First occurrence in the discourse title; within the discourse, 「可得施設世間福耶」—“can blessings of the world be set forth?”〔T01 0427c29〕; 「有七世間福，得大福祐，得大果報，得大名譽，得大功德」—“There are seven blessings of the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit”〔T01 0428a01〕; for each item, see Section VII

得大福祐、得大果報、得大名譽、得大功德〔T01 0428a01〕

「得大福祐，得大果報，得大名譽，得大功德」

「得大福祐，得大果報，得大名譽，得大功德」—“gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit”

無自釋；本卷凡九見，皆在經七

No self-gloss; nine occurrences in this fascicle, all in Discourse 7

族姓男、族姓女〔T01 0428a02〕

「有信族姓男、族姓女，施比丘眾房舍、堂閣」

「有信族姓男、族姓女，施比丘眾房舍、堂閣」—“A son of good family or a daughter of good family who has faith gives the community of bhikṣus dwellings and halls”

無自釋

No self-gloss

出世間福〔T01 0428a25〕

「可得施設出世間福耶」

「可得施設出世間福耶」—“can blessings beyond the world be set forth?”

「更有七福出於世間，得大福祐，得大果報，得大名譽，得大功德」〔T01 0428a27〕；逐項見目七

「更有七福出於世間，得大福祐，得大果報，得大名譽，得大功德」—“There are seven further blessings that go beyond the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit”〔T01 0428a27〕; for each item, see Section VII

三自歸〔T01 0428b09〕

「受三自歸於佛、法及比丘眾，而受禁戒」

「受三自歸於佛、法及比丘眾，而受禁戒」—“takes the threefold refuge in the Buddha, the Dharma, and the community of bhikṣus, and receives the precepts”

「於佛、法及比丘眾」〔T01 0428b10〕

「於佛、法及比丘眾」—“in the Buddha, the Dharma, and the community of bhikṣus”〔T01 0428b10〕

閻浮洲〔T01 0428b16〕

「譬如從閻浮洲有五河流」

「譬如從閻浮洲有五河流」—“It is as from Jambudvīpa there are five rivers”

無自釋

No self-gloss

恒伽、搖尤那、舍勞浮、阿夷羅婆提、摩企〔T01 0428a20〕

「譬如恒伽水，從源流出」

「譬如恒伽水，從源流出」—“Just as the waters of the Gaṅgā flow out from their source”

恒伽單名先見；五河並列「一曰恒伽，二曰搖尤那，三曰舍勞浮，四曰阿夷羅婆提，五曰摩企」〔T01 0428b16〕；無自釋；經八作「舍牢浮」〔T01 0428c26〕

The single name Gaṅgā occurs first; the five rivers listed together, 「一曰恒伽，二曰搖尤那，三曰舍勞浮，四曰阿夷羅婆提，五曰摩企」—“the first is the Gaṅgā, the second the Yamunā, the third the Sarayū, the fourth the Airāvatī, the fifth the Mahī”〔T01 0428b16〕; no self-gloss; Discourse 8 writes 「舍牢浮」—“Sarayū (written 牢)”〔T01 0428c26〕

鞞舍離、㮈氏樹園〔T01 0428c08〕

「佛遊鞞舍離，在㮈氏樹園」

「佛遊鞞舍離，在㮈氏樹園」—“the Buddha was staying at Vaiśālī, in Āmrapālī’s Grove”

無自釋

No self-gloss

一切行無常〔T01 0428c09〕

「一切行無常，不久住法、速變易法、不可猗法」

「一切行無常，不久住法、速變易法、不可猗法」—“All formations are impermanent, not lasting, quick to change, not to be relied upon”

「如是諸行不當樂著，當患厭之，當求捨離，當求解脫」〔T01 0428c10〕

「如是諸行不當樂著，當患厭之，當求捨離，當求解脫」—“such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release”〔T01 0428c10〕

多羅樹〔T01 0429a04〕

「大海水減一多羅樹」

「大海水減一多羅樹」—“the water of the great ocean falls by the height of one palm tree”

無自釋

No self-gloss

須彌山王〔T01 0429a13〕

「一切大地須彌山王皆悉烟起」

「一切大地須彌山王皆悉烟起」—“the whole great earth and Sumeru, king of mountains, all give off smoke”

無自釋

No self-gloss

梵天〔T01 0429a22〕

「風吹火㷿，乃至梵天」

「風吹火㷿，乃至梵天」—“the wind drives the flame up to the Brahmā heaven”

無自釋

No self-gloss

晃昱諸天、晃昱天〔T01 0429a22〕

「是時，晃昱諸天始生天者」

「是時，晃昱諸天始生天者」—“At that time, among the gods of Radiant Light, those newly born in that heaven”

無自釋；善眼大師「命終得生晃昱天中」〔T01 0429b23〕

No self-gloss; the great teacher Good Eye 「命終得生晃昱天中」—“when his life ended was born in the Heaven of Radiant Light”〔T01 0429b23〕

見諦〔T01 0429b08〕

「唯見諦者耳」

「唯見諦者耳」—“Only those who have seen the truths”

無自釋；本卷凡三見

No self-gloss; three occurrences in this fascicle

善眼大師〔T01 0429b11〕

「昔有大師名曰善眼」

「昔有大師名曰善眼」—“In the past there was a great teacher named Good Eye”

「為外道仙人之所師宗，捨離欲愛，得如意足」〔T01 0429b12〕；「當知即是我也」〔T01 0429b28〕

「為外道仙人之所師宗，捨離欲愛，得如意足」—“honored as teacher by the sages of other paths, who had left behind desire and craving and attained the bases of supernormal power”〔T01 0429b12〕; 「當知即是我也」—“know that it was I”〔T01 0429b28〕

如意足〔T01 0429b12〕

「捨離欲愛，得如意足」

「捨離欲愛，得如意足」—“had left behind desire and craving and attained the bases of supernormal power”

無自釋

No self-gloss

梵世法〔T01 0429b13〕

「善眼大師為諸弟子說梵世法」

「善眼大師為諸弟子說梵世法」—“the great teacher Good Eye taught his disciples the dharma of the Brahmā world”

無自釋

No self-gloss

四王天、㷿摩天、兜率哆天、化樂天、他化樂天〔T01 0429b16〕

「或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天」

「或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天」—“were born some among the gods of the Four Kings, some among the gods of the Thirty-Three, some among the Yāma gods, some among the Tuṣita gods, some among the gods who delight in creation, some among the gods who delight in the creations of others”

無自釋

No self-gloss

四梵室〔T01 0429b19〕

「彼修四梵室，捨離於欲」

「彼修四梵室，捨離於欲」—“they cultivated the four Brahmā abodes and left behind desire”

無自釋

No self-gloss

增上慈〔T01 0429b22〕

「我今寧可更修增上慈」

「我今寧可更修增上慈」—“I had better cultivate higher loving-kindness”

無自釋

No self-gloss

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〔T01 0429c19〕

「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」

「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」—“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”

無自釋

No self-gloss

究竟、白淨〔T01 0429c17〕

「究竟，不究竟白淨，不究竟梵行」

「究竟，不究竟白淨，不究竟梵行」—“the ultimate, was not ultimately pure, was not the ultimate holy life”

無自釋；昔時之反面先見，其正作「我今說法得至究竟，究竟白淨，究竟梵行」〔T01 0429c23〕

No self-gloss; the negative side, of the past, occurs first, and its positive reads 「我今說法得至究竟，究竟白淨，究竟梵行」—“the Dharma I now teach reaches the ultimate, is ultimately pure, is the ultimate holy life”〔T01 0429c23〕

王舍城、竹林精舍〔T01 0429c29〕

「佛遊王舍城，在竹林精舍」

「佛遊王舍城，在竹林精舍」—“the Buddha was staying at Rājagṛha, in the Bamboo Grove Monastery”

無自釋

No self-gloss

夏坐〔T01 0430a01〕

「與大比丘眾共受夏坐」

「與大比丘眾共受夏坐」—“spending the summer retreat together with a great assembly of bhikṣus”

無自釋

No self-gloss

滿慈子〔T01 0430a01〕

「尊者滿慈子亦於生地受夏坐」

「尊者滿慈子亦於生地受夏坐」—“the venerable Pūrṇa Maitrāyaṇīputra was also spending the summer retreat in the native land”

「我號滿也。我母名慈，故諸梵行人稱我為滿慈子」〔T01 0431b13〕

「我號滿也。我母名慈，故諸梵行人稱我為滿慈子」—“My name is Pūrṇa; my mother’s name is Maitrāyaṇī, and so those who live the holy life call me Pūrṇa Maitrāyaṇīputra”〔T01 0431b13〕

生地〔T01 0430a01〕

「尊者滿慈子亦於生地受夏坐」

「尊者滿慈子亦於生地受夏坐」—“the venerable Pūrṇa Maitrāyaṇīputra was also spending the summer retreat in the native land”

無自釋

No self-gloss

少欲、知足、閑居、正念、一心、勸發渴仰、成就歡喜〔T01 0430a10〕

「自少欲、知足，稱說少欲、知足；自閑居，稱說閑居」

「自少欲、知足，稱說少欲、知足；自閑居，稱說閑居」—“himself of few wishes and contented, and commending few wishes and contentment; himself dwelling in seclusion, and commending dwelling in seclusion”

無自釋；八目以『自…，稱說…』對舉，見目七；其中精進、智慧已見卷第一目六，不重列

No self-gloss; the eight items are set in pairs as 『自…，稱說…』 “himself …, and commending …”; see Section VII; of these, effort and wisdom were already listed in Section VI of Fascicle 1 and are not listed again

舍梨子〔T01 0430a20〕

「是時，尊者舍梨子在眾中坐」

「是時，尊者舍梨子在眾中坐」—“At that time the venerable Śāriputra was sitting in the assembly”

「我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子」〔T01 0431b25〕

「我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子」—“My name is Upatiṣya; my mother’s name is Śārī, and so those who live the holy life call me Śāriputra”〔T01 0431b25〕

優波鞮舍〔T01 0431b25〕

「我字優波鞮舍，我母名舍梨」

「我字優波鞮舍，我母名舍梨」—“My name is Upatiṣya; my mother’s name is Śārī”

「故諸梵行人稱我為舍梨子」〔T01 0431b26〕

「故諸梵行人稱我為舍梨子」—“and so those who live the holy life call me Śāriputra”〔T01 0431b26〕

安陀林〔T01 0430b17〕

「至安陀林經行之處」

「至安陀林經行之處」—“went to the place for walking meditation in the Andha Grove”

無自釋

No self-gloss

沙門瞿曇〔T01 0430b26〕

「從沙門瞿曇修梵行耶」

「從沙門瞿曇修梵行耶」—“Do you live the holy life under the ascetic Gautama?”

無自釋

No self-gloss

七淨（戒淨、心淨、見淨、疑蓋淨、道非道知見淨、道跡知見淨、道跡斷智淨）〔T01 0430b27〕

「以戒淨故，從沙門瞿曇修梵行耶」

「以戒淨故，從沙門瞿曇修梵行耶」—“Is it for the sake of purity of precepts that you live the holy life under the ascetic Gautama?”

「但以戒淨故，得心淨，以心淨故，得見淨，以見淨故，得疑蓋淨，以疑葢淨故，得道非道知見淨，以道非道知見淨故，得道跡知見淨，以道跡知見淨故，得道跡斷智淨，以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃也」〔T01 0430c28〕

「但以戒淨故，得心淨，以心淨故，得見淨，以見淨故，得疑蓋淨，以疑葢淨故，得道非道知見淨，以道非道知見淨故，得道跡知見淨，以道跡知見淨故，得道跡斷智淨，以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃也」—“But by purity of precepts one gains purity of mind; by purity of mind one gains purity of view; by purity of view one gains purity from the hindrance of doubt; by purity from the hindrance of doubt one gains purity of knowledge and vision of what is the path and what is not; by purity of knowledge and vision of what is the path and what is not one gains purity of knowledge and vision of the path’s track; by purity of knowledge and vision of the path’s track one gains purity of the knowledge of cutting off on the path’s track; by purity of the knowledge of cutting off on the path’s track the World-Honored One, the ascetic Gautama, sets forth nirvāṇa without remainder”〔T01 0430c28〕

有餘、無餘〔T01 0430c22〕

「則以有餘稱說無餘」

「則以有餘稱說無餘」—“then he would be calling what has remainder ‘without remainder’”

「若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故」〔T01 0430c26〕

「若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故」—“If apart from these dharmas the World-Honored One set forth nirvāṇa without remainder, then the ordinary person too would attain final nirvāṇa, since the ordinary person too is apart from these dharmas”〔T01 0430c26〕

七車〔T01 0429c28〕

「中阿含七法品七車經第九」

「中阿含七法品七車經第九」—“The Discourse on the Seven Chariots of the Chapter on Sevens of the Madhyama Āgama, the Ninth”

經題首見；經內「於其中間布置七車」〔T01 0431a08〕；與七淨對配，見目七

First occurrence in the discourse title; within the discourse, 「於其中間布置七車」—“had seven chariots stationed along the way”〔T01 0431a08〕; paired with the seven purities; see Section VII

波斯匿〔T01 0431a04〕

「昔拘薩羅王波斯匿在舍衛國」

「昔拘薩羅王波斯匿在舍衛國」—“In the past King Prasenajit of Kośala was in Śrāvastī”

無自釋

No self-gloss

婆雞帝〔T01 0431a05〕

「於婆雞帝有事」

「於婆雞帝有事」—“had business in Sāketa”

無自釋；本卷凡十四見

No self-gloss; fourteen occurrences in this fascicle

甘露幢、甘露界〔T01 0431b17〕

「得甘露幢，於甘露界自作證成就遊」

「得甘露幢，於甘露界自作證成就遊」—“has gained the banner of the deathless, and in the realm of the deathless has himself realized, attained, and dwells”

無自釋

No self-gloss

第二尊、法將〔T01 0431b28〕

「第二尊共論而不知，法將共論而不知」

「第二尊共論而不知，法將共論而不知」—“discoursing with the second honored one without knowing it, discoursing with the General of the Dharma without knowing it”

無自釋

No self-gloss

拘樓瘦、劒磨瑟曇拘樓都邑〔T01 0431c14〕

「佛遊拘樓瘦，在劒磨瑟曇拘樓都邑」

「佛遊拘樓瘦，在劒磨瑟曇拘樓都邑」—“the Buddha was staying among the Kuru, in the Kuru town of Jianmosetan”

無自釋

No self-gloss

正思惟、不正思惟〔T01 0431c17〕

「有正思惟、不正思惟」

「有正思惟、不正思惟」—“There is right reflection and wrong reflection”

「若不正思惟者，未生欲漏而生，已生便增廣」〔T01 0431c18〕；「若正思惟者，未生欲漏而不生，已生便滅」〔T01 0431c19〕

「若不正思惟者，未生欲漏而生，已生便增廣」—“If one reflects wrongly, the outflow of desire not yet arisen arises, and once arisen it increases and widens”〔T01 0431c18〕; 「若正思惟者，未生欲漏而不生，已生便滅」—“If one reflects rightly, the outflow of desire not yet arisen does not arise, and once arisen it ceases”〔T01 0431c19〕

凡夫愚人〔T01 0431c21〕

「然凡夫愚人不得聞正法」

「然凡夫愚人不得聞正法」—“But the ordinary, foolish person does not get to hear the right Dharma”

「不得聞正法，不值真知識，不知聖法，不調御聖法，不知如真法」〔T01 0431c21〕

「不得聞正法，不值真知識，不知聖法，不調御聖法，不知如真法」—“does not get to hear the right Dharma, does not meet true friends, does not know the noble Dharma, is not disciplined in the noble Dharma, and does not know the Dharma as it really is”〔T01 0431c21〕

真知識〔T01 0431c22〕

「不值真知識」

「不值真知識」—“does not meet true friends”

無自釋

No self-gloss

知如真法〔T01 0431c23〕

「不知如真法」

「不知如真法」—“does not know the Dharma as it really is”

其行作「知如真法已，不應念法不念，應念法便念」〔T01 0432a06〕

Its practice reads 「知如真法已，不應念法不念，應念法便念」—“Having known the Dharma as it really is, he does not think of what should not be thought of, and thinks of what should be thought of”〔T01 0432a06〕

應念法、不應念法〔T01 0431c27〕

「不應念法而念，應念法而不念」

「不應念法而念，應念法而不念」—“he thinks of what should not be thought of, and does not think of what should be thought of”

無自釋

No self-gloss

多聞聖弟子〔T01 0432a01〕

「多聞聖弟子得聞正法，值真知識，調御聖法，知如真法」

「多聞聖弟子得聞正法，值真知識，調御聖法，知如真法」—“The learned noble disciple gets to hear the right Dharma, meets true friends, is disciplined in the noble Dharma, and knows the Dharma as it really is”

無自釋

No self-gloss

七斷〔T01 0432a10〕

「有七斷漏、煩惱、憂慼法」

「有七斷漏、煩惱、憂慼法」—“There are seven dharmas for cutting off outflows, afflictions, and sorrow”

「有漏從見斷，有漏從護斷，有漏從離斷，有漏從用斷，有漏從忍斷，有漏從除斷，有漏從思惟斷」〔T01 0432a10〕

「有漏從見斷，有漏從護斷，有漏從離斷，有漏從用斷，有漏從忍斷，有漏從除斷，有漏從思惟斷」—“There are outflows cut off by seeing, outflows cut off by guarding, outflows cut off by avoiding, outflows cut off by using, outflows cut off by enduring, outflows cut off by removing, and outflows cut off by reflection”〔T01 0432a10〕

見斷〔T01 0432a10〕

「有漏從見斷」

「有漏從見斷」—“outflows cut off by seeing”

七斷總列首見；分釋起於「云何有漏從見斷耶？」〔T01 0432a13〕；「如是知如真已，則三結盡」〔T01 0432b01〕；「知見則不生煩惱、憂慼，是謂有漏從見斷也」〔T01 0432b05〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從見斷耶？」—“How are outflows cut off by seeing?”〔T01 0432a13〕; 「如是知如真已，則三結盡」—“Having known thus as it really is, the three bonds are ended”〔T01 0432b01〕; 「知見則不生煩惱、憂慼，是謂有漏從見斷也」—“knowing and seeing, afflictions and sorrow do not arise. This is called outflows cut off by seeing”〔T01 0432b05〕

六見〔T01 0432a21〕

「於六見中隨其見生而生真有神」

「於六見中隨其見生而生真有神」—“among the six views, a view arises according to his thinking, and there arises: there truly is a self”

六見逐字見目七

For the six views verbatim, see Section VII

見之弊、見結〔T01 0432a26〕

「是謂見之弊，為見所動，見結所繫」

「是謂見之弊，為見所動，見結所繫」—“This is called the ruin of views, being moved by views, bound by the bond of views”

無自釋

No self-gloss

護斷〔T01 0432a11〕

「有漏從護斷」

「有漏從護斷」—“outflows cut off by guarding”

七斷總列首見；分釋起於「云何有漏從護斷耶？」〔T01 0432b06〕；「眼見色護眼根者，以正思惟不淨觀也，不護眼根者，不正思惟以淨觀也」〔T01 0432b07〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從護斷耶？」—“How are outflows cut off by guarding?”〔T01 0432b06〕; 「眼見色護眼根者，以正思惟不淨觀也，不護眼根者，不正思惟以淨觀也」—“When the eye sees a form, one guards the eye faculty by rightly reflecting on the contemplation of the impure; one who does not guard the eye faculty reflects wrongly with the contemplation of the pure”〔T01 0432b07〕

不淨觀〔T01 0432b07〕

「以正思惟不淨觀也」

「以正思惟不淨觀也」—“by rightly reflecting on the contemplation of the impure”

無自釋；其反作「不正思惟以淨觀也」〔T01 0432b08〕

No self-gloss; its opposite reads 「不正思惟以淨觀也」—“reflects wrongly with the contemplation of the pure”〔T01 0432b08〕

離斷〔T01 0432a11〕

「有漏從離斷」

「有漏從離斷」—“outflows cut off by avoiding”

七斷總列首見；分釋起於「云何有漏從離斷耶？」〔T01 0432b13〕；「見惡象則當遠離」〔T01 0432b14〕；「若不離者，則生煩惱、憂慼，離則不生煩惱、憂慼」〔T01 0432b20〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從離斷耶？」—“How are outflows cut off by avoiding?”〔T01 0432b13〕; 「見惡象則當遠離」—“On seeing a wild elephant one should avoid it”〔T01 0432b14〕; 「若不離者，則生煩惱、憂慼，離則不生煩惱、憂慼」—“If one does not avoid them, afflictions and sorrow arise; avoiding them, afflictions and sorrow do not arise”〔T01 0432b20〕

用斷〔T01 0432a11〕

「有漏從用斷」

「有漏從用斷」—“outflows cut off by using”

七斷總列首見；分釋起於「云何有漏從用斷耶？」〔T01 0432b21〕；「若用衣服，非為利故，非以貢高故，非為嚴飾故，但為蚊虻、風雨、寒熱故，以慚愧故也」〔T01 0432b22〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從用斷耶？」—“How are outflows cut off by using?”〔T01 0432b21〕; 「若用衣服，非為利故，非以貢高故，非為嚴飾故，但為蚊虻、風雨、寒熱故，以慚愧故也」—“If one uses robes, it is not for gain and not out of pride, not for adornment, but only against gnats, wind and rain, cold and heat, and for the sake of shame and scruple”〔T01 0432b22〕

忍斷〔T01 0432a12〕

「有漏從忍斷」

「有漏從忍斷」—“outflows cut off by enduring”

七斷總列首見；分釋起於「云何有漏從忍斷耶？」〔T01 0432c05〕；「復當堪忍飢渴、寒熱、蚊虻蠅蚤虱，風日所逼，惡聲捶杖，亦能忍之」〔T01 0432c08〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從忍斷耶？」—“How are outflows cut off by enduring?”〔T01 0432c05〕; 「復當堪忍飢渴、寒熱、蚊虻蠅蚤虱，風日所逼，惡聲捶杖，亦能忍之」—“One should further endure hunger and thirst, cold and heat, gnats, flies, fleas, and lice, being pressed by wind and sun, harsh words and blows, and be able to endure them”〔T01 0432c08〕

除斷〔T01 0432a12〕

「有漏從除斷」

「有漏從除斷」—“outflows cut off by removing”

七斷總列首見；分釋起於「云何有漏從除斷耶？」〔T01 0432c13〕；「生欲念不除斷捨離，生恚念、害念不除斷捨離」〔T01 0432c13〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從除斷耶？」—“How are outflows cut off by removing?”〔T01 0432c13〕; 「生欲念不除斷捨離，生恚念、害念不除斷捨離」—“A thought of desire arises and is not removed, cut off, and let go; a thought of hatred or a thought of harming arises and is not removed, cut off, and let go”〔T01 0432c13〕

恚念、害念〔T01 0432c14〕

「生恚念、害念不除斷捨離」

「生恚念、害念不除斷捨離」—“a thought of hatred or a thought of harming arises and is not removed, cut off, and let go”

無自釋

No self-gloss

思惟斷〔T01 0432a12〕

「有漏從思惟斷」

「有漏從思惟斷」—“outflows cut off by reflection”

七斷總列首見；分釋起於「云何有漏從思惟斷耶？」〔T01 0432c16〕；「思惟初念覺支，依離、依無欲、依於滅盡，起至出要」〔T01 0432c17〕

First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從思惟斷耶？」—“How are outflows cut off by reflection?”〔T01 0432c16〕; 「思惟初念覺支，依離、依無欲、依於滅盡，起至出要」—“Reflecting on the first awakening factor, mindfulness, dependent on seclusion, dependent on dispassion, dependent on cessation, rising toward deliverance”〔T01 0432c17〕

念覺支〔T01 0432c17〕

「思惟初念覺支」

「思惟初念覺支」—“Reflecting on the first awakening factor, mindfulness”

無自釋

No self-gloss

法精進喜息定〔T01 0432c18〕

「法精進喜息定」

「法精進喜息定」—“dharma, effort, joy, tranquility, concentration”

無自釋；中間五覺支，底本連書

No self-gloss; the five awakening factors between are written together without a break in the base text

捨覺支〔T01 0432c18〕

「思惟第七捨覺支」

「思惟第七捨覺支」—“reflecting on the seventh awakening factor, equanimity”

無自釋

No self-gloss

出要〔T01 0432c18〕

「起至出要」

「起至出要」—“rising toward deliverance”

無自釋；捨覺支作「趣至出要」〔T01 0432c19〕

No self-gloss; for the awakening factor of equanimity it reads 「趣至出要」—“tending toward deliverance”〔T01 0432c19〕

煩惱、憂慼〔T01 0432a10〕

「有七斷漏、煩惱、憂慼法」

「有七斷漏、煩惱、憂慼法」—“There are seven dharmas for cutting off outflows, afflictions, and sorrow”

總標首見；「若不知見者，則生煩惱、憂慼」〔T01 0432b04〕；無自釋；七斷各段皆以此結

First occurrence in the general heading; 「若不知見者，則生煩惱、憂慼」—“If one does not know and see, afflictions and sorrow arise”〔T01 0432b04〕; no self-gloss; each passage of the seven ways of cutting off closes with this

苦際、正智〔T01 0432b04〕

「便得苦際」

「便得苦際」—“then reaches the end of suffering”

苦際先見於見斷段；正智「能以正智而得苦際」〔T01 0432c26〕；無自釋

The end of suffering occurs first in the passage on cutting off by seeing; right knowledge, 「能以正智而得苦際」—“who by right knowledge reaches the end of suffering”〔T01 0432c26〕; no self-gloss

業·受其報experiencing its result (業·受其報)〔T01 0433a09〕

「業相應品第二」

「業相應品第二」—“the Chapter on Action, the Second”

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〕

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〕

地獄之報〔T01 0433a18〕

「必受苦果地獄之報」

「必受苦果地獄之報」—“must experience the painful fruit, the result of hell”

「謂有一人不修身、不修戒、不修心、不修慧，壽命甚短」〔T01 0433a19〕

「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〕

現法之報〔T01 0433b01〕

「必受苦果現法之報」

「必受苦果現法之報」—“must experience the painful fruit, the result in this very life”

「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〕

「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〕

釋羇瘦迦維羅衛尼拘類園〔T01 0434a14〕

「佛遊釋羇瘦迦維羅衛」

「佛遊釋羇瘦迦維羅衛」—“the Buddha was staying among the Śākyas at Kapilavastu”

次行「在尼拘類園」〔T01 0434a15〕

On the next line, 「在尼拘類園」—“in the Nyagrodha Park”〔T01 0434a15〕

大目乾連〔T01 0434a15〕

「尊者大目乾連」

「尊者大目乾連」—“the venerable Mahāmaudgalyāyana”

尼乾·尼乾弟子a disciple of the Nirgrantha (尼乾·尼乾弟子)〔T01 0433a11〕

「伽彌尼、師子尼乾、波羅牢」

「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”

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〕

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〕

惒破〔T01 0433a10〕

「鹽喻、惒破、度羅云、思、伽藍」

「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”

攝頌先見；正文首見「尼乾有一弟子，釋種，名曰惒破」〔T01 0434a17〕

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〕

身口意護〔T01 0434a20〕

「若有比丘身、口、意護」

「若有比丘身、口、意護」—“if there is a bhikṣu guarded in body, speech, and mind”

不善漏·後世a later life (不善漏·後世)〔T01 0434a21〕

「因此生不善漏，令至後世耶」

「因此生不善漏，令至後世耶」—“from this, unwholesome outflows would arise leading to a later life?”

天耳〔T01 0434a25〕

「以淨天耳出過於人」

「以淨天耳出過於人」—“with the divine ear, pure and surpassing that of humans”

聖慧所見〔T01 0434b25〕

「謂聖慧所見、聖慧所知也」

「謂聖慧所見、聖慧所知也」—“which is what noble wisdom sees and noble wisdom knows”

「即於現世便得究竟而無煩熱，常住不變」〔T01 0434b24〕

「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〕

無明已盡明已生〔T01 0434c05〕

「若有比丘無明已盡，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”

「生後身覺便知生後身覺」〔T01 0434c06〕

「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〕

至竟冷〔T01 0434c09〕

「當知至竟冷」

「當知至竟冷」—“know that it is utterly cooled”

「即於現世一切所覺便盡止息，當知至竟冷」〔T01 0434c08〕

「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〕

正心解脫〔T01 0434c18〕

「惒破！比丘如是正心解脫」

「惒破！比丘如是正心解脫」—“Vappa! A bhikṣu thus rightly liberated in mind”

六善住處〔T01 0434c19〕

「便得六善住處」

「便得六善住處」—“then gains the six good abidings”

「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〕

「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〕

捨求無為〔T01 0434c19〕

「眼見色，不喜不憂，捨求無為，正念正智」

優婆塞〔T01 0435a10〕

「世尊受我為優婆塞」

「世尊受我為優婆塞」—“that the World-Honored One would accept me as an upāsaka”

三度處〔T01 0435a26〕

「有三度處，異姓、異名、異宗、異說」

「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”

「謂有慧者善受、極持而為他說，然不獲利」〔T01 0435a27〕

「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〕

宿命造〔T01 0435a29〕

「人所為一切皆因宿命造」

「人所為一切皆因宿命造」—“everything a person does is made by past deeds”

尊祐造〔T01 0435b01〕

「謂人所為一切皆因尊祐造」

「謂人所為一切皆因尊祐造」—“everything a person does is made by a lord’s creation”

無因無緣〔T01 0435b03〕

「謂人所為一切皆無因無緣」

「謂人所為一切皆無因無緣」—“everything a person does is without cause and without condition”

殺生〔T01 0435b07〕

「諸賢等皆是殺生」

「諸賢等皆是殺生」—“Friends, you are all killers”

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〕

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〕

不與取·邪婬·妄言·邪見sexual misconduct · false speech · wrong view (不與取·邪婬·妄言·邪見)〔T01 0435b09〕

「諸賢皆是不與取、邪婬、妄言，乃至邪見」

「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”

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〕

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〕

於內因內〔T01 0435b11〕

「於內因內，作以不作，都無欲、無方便」

「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”

「若於作以不作，不知如真者，便失正念、無正智」〔T01 0435b12〕

「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〕

自知自覺法〔T01 0435c09〕

「我所自知、自覺法，為汝說者」

「我所自知、自覺法，為汝說者」—“the Dharma I have known and awakened to myself, which I teach you”

「皆無能伏，皆無能穢，皆無能制」〔T01 0435c11〕

「皆無能伏，皆無能穢，皆無能制」—“none can overcome, none can defile, none can restrain”〔T01 0435c11〕

六處法〔T01 0435c14〕

「謂有六處法」

「謂有六處法」—“there are the six sense-base dharmas”

「謂眼處，耳、鼻、舌、身、意處，是謂六處法」〔T01 0435c19〕

「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〕

六界法〔T01 0435c16〕

「復有六界法」

「復有六界法」—“again there are the six element dharmas”

「謂地界，水、火、風、空、識界，是謂六界法」〔T01 0435c22〕

「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〕

六界合·生母胎birth in a mother’s womb (六界合·生母胎)〔T01 0435c23〕

「以六界合故，便生母胎」

「以六界合故，便生母胎」—“through the union of the six elements there is birth in a mother’s womb”

「因六界便有六處，因六處便有更樂，因更樂便有覺」〔T01 0435c24〕

「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〕

五盛陰苦〔T01 0435c28〕

「略五盛陰苦」

「略五盛陰苦」—“in brief, the suffering of the five aggregates of clinging”

「謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦」〔T01 0435c27〕

「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〕

八支聖道〔T01 0436a04〕

「謂八支聖道，正見乃至正定」

「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”

經十七：「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕

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〕

竹林迦蘭哆園〔T01 0436a13〕

「佛遊王舍城，在竹林迦蘭哆園」

「佛遊王舍城，在竹林迦蘭哆園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”

溫泉林〔T01 0436a14〕

「亦遊王舍城溫泉林中」

「亦遊王舍城溫泉林中」—“was also staying at Rājagṛha, in the Hot Spring Grove”

羅云〔T01 0433a10〕

「鹽喻、惒破、度羅云、思、伽藍」

「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”

攝頌先見；正文首見「尊者羅云」〔T01 0436a14〕

First seen in the summary verse; in the body text first seen in 「尊者羅云」—“the venerable Rāhula”〔T01 0436a14〕

知已妄言〔T01 0436a22〕

「謂知已妄言，不羞不悔，無慚無愧」

「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”

「彼亦無惡不作」〔T01 0436a23〕

「彼亦無惡不作」—“there is no evil he too will not do”〔T01 0436a23〕

戲笑妄言〔T01 0436a24〕

「不得戲笑妄言」

「不得戲笑妄言」—“you must not speak falsely even in jest”

身業·口業·意業verbal action · mental action (身業·口業·意業)〔T01 0436c09〕

「若汝將作身業」

「若汝將作身業」—“if you are about to do a bodily action”

「口業亦復如是」〔T01 0437a05〕；「因過去行故，已生意業」〔T01 0437a05〕

「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〕

將作·現作·已作now doing · having done (將作·現作·已作)〔T01 0436c09〕

「若汝將作身業」

「若汝將作身業」—“if you are about to do a bodily action”

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〕

“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〕

淨不淨·自為為他for oneself and for another (淨不淨·自為為他)〔T01 0436c08〕

「欲觀其面，見淨不淨」

「欲觀其面，見淨不淨」—“to look at one’s own face, to see whether it is clean or not”

「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〕

「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〕

發露〔T01 0436c29〕

「至心發露，應悔過說，慎莫覆藏」

「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”

已觀已淨·當觀當淨·現觀現淨about to observe and purify · observing and purifying in the present (已觀已淨·當觀當淨·現觀現淨)〔T01 0437b03〕

「已觀而觀，已淨而淨」

「已觀而觀，已淨而淨」—“had observed and so observed, had purified and so purified”

「當觀而觀，當淨而淨」〔T01 0437b05〕；「現觀而觀，現淨而淨」〔T01 0437b07〕

「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〕

故作業〔T01 0437b26〕

「若有故作業，我說彼必受其報」

「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”

「或現世受，或後世受」〔T01 0437b27〕；「若不故作業，我說此不必受報」〔T01 0437b27〕

「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〕

兩舌〔T01 0437c14〕

「二曰兩舌，欲離別他」

「二曰兩舌，欲離別他」—“The second is called divisive speech: wishing to part others”

「聞此語彼，欲破壞此」〔T01 0437c14〕

「聞此語彼，欲破壞此」—“hearing this he tells that, wishing to break this up”〔T01 0437c14〕

麤言〔T01 0437c17〕

「三曰麤言」

「三曰麤言」—“The third is called harsh speech”

「辭氣麤獷，惡聲逆耳」〔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〕

綺語〔T01 0437c19〕

「四曰綺語」

「四曰綺語」—“The fourth is called idle speech”

「彼非時說，不真實說」〔T01 0437c19〕

「彼非時說，不真實說」—“speaking at the wrong time, speaking what is not true”〔T01 0437c19〕

貪伺〔T01 0437c23〕

「一曰貪伺」

「一曰貪伺」—“The first is called covetousness”

「見他財物諸生活具，常伺求望，欲令我得」〔T01 0437c24〕

「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〕

嫉恚〔T01 0437c25〕

「二曰嫉恚」

「二曰嫉恚」—“The second is called ill will”

「意懷憎嫉」〔T01 0437c25〕

「意懷憎嫉」—“harboring hatred and envy in the mind”〔T01 0437c25〕

身淨業〔T01 0438a05〕

「成就身淨業」

「成就身淨業」—“accomplishes pure bodily action”

無調貢高〔T01 0438a07〕

「無調貢高」

「無調貢高」—“is without arrogance”

心與慈俱遍滿一方成就遊〔T01 0438a08〕

「彼心與慈俱，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”

「無結無怨，無恚無諍，極廣甚大，無量善修」〔T01 0438a09〕

「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〕

慈心解脫〔T01 0438a15〕

「生便能行慈心解脫者」

「生便能行慈心解脫者」—“who from birth could practice the liberation of mind by loving-kindness”

「不持此身往至彼世，但隨心去此」〔T01 0438a20〕

「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〕

阿那含〔T01 0438a23〕

「必得阿那含，或復上得」

「必得阿那含，或復上得」—“he surely attains non-returning, or attains something higher still”

悲·捨equanimity (悲·捨)〔T01 0438a24〕

「如是，悲、喜、心與捨俱」

「如是，悲、喜、心與捨俱」—“likewise compassion and sympathetic joy; with a mind imbued with equanimity”

「生便能行捨心解脫者」〔T01 0438b01〕

「生便能行捨心解脫者」—“who from birth could practice the liberation of mind by equanimity”〔T01 0438b01〕

伽藍·羇舍子·尸攝惒林Kesaputta · the Śiṃśapā Grove (伽藍·羇舍子·尸攝惒林)〔T01 0433a10〕

「鹽喻、惒破、度羅云、思、伽藍」

「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”

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〕

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〕

疑惑·猶豫hesitation (疑惑·猶豫)〔T01 0438c11〕

「我等聞已，便生疑惑」

「我等聞已，便生疑惑」—“having heard this, doubt arises in us”

「因有疑惑，便生猶豫」〔T01 0438c13〕；「自無淨智」〔T01 0438c14〕

「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〕

諸業有三·因習本有arising from what is habitually accumulated (諸業有三·因習本有)〔T01 0438c16〕

「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”

「謂貪是諸業，因習本有」〔T01 0438c16〕；「恚及癡是諸業，因習本有」〔T01 0438c17〕

「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〕

淨除其心〔T01 0438c26〕

「彼於殺生淨除其心」

「彼於殺生淨除其心」—“with regard to killing he purifies his mind”

非梵行〔T01 0438c29〕

「離非梵行」

「離非梵行」—“leaves off what is not the holy life”

四安隱住處〔T01 0439b08〕

「便得四安隱住處」

「便得四安隱住處」—“then gains the four secure abidings”

「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〕

「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〕

那難陀園墻村㮈林〔T01 0439c25〕

「佛遊那難陀園，在墻村㮈林」

「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”

阿私羅天子伽彌尼〔T01 0433a11〕

「伽彌尼、師子尼乾、波羅牢」

「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”

攝頌先見；正文首見「阿私羅天有子名伽彌尼」〔T01 0439c26〕

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〕

梵志自高〔T01 0439c28〕

「梵志自高，事若干天」

「梵志自高，事若干天」—“the brāhmaṇas exalt themselves and serve various gods”

十種不善業道〔T01 0440a05〕

「成就十種不善業道」

「成就十種不善業道」—“accomplished in the ten unwholesome courses of action”

「殺生、不與取、邪婬、妄言，乃至邪見」〔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〕

黑有黑報〔T01 0440b01〕

「黑有黑報，自然趣下，必至惡處」

「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”

十善業道〔T01 0440b03〕

「成十善業道」

「成十善業道」—“accomplished in the ten wholesome courses of action”

「離殺、斷殺、不與取、邪婬、妄言，乃至離邪見」〔T01 0440b04〕

「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〕

白有白報〔T01 0440b21〕

「白有白報，自然昇上，必至善處」

「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”

麤色四大之種〔T01 0440b27〕

「謂身麤色四大之種從父母生」

「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”

「是破壞法，是滅盡法，離散之法」〔T01 0440b28〕

「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〕

心意識所熏〔T01 0440c01〕

「彼心、意、識常為信所熏」

「彼心、意、識常為信所熏」—“their mind, mentation, and consciousness, constantly imbued with faith”

「為精進、多聞、布施、智慧所熏」〔T01 0440c02〕

「為精進、多聞、布施、智慧所熏」—“imbued with energy, much learning, giving, and wisdom”〔T01 0440c02〕

園觀之道〔T01 0440c04〕

「園觀之道、昇進之道、善處之道」

「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”

「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕

「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〕

獼猴水邊高樓臺觀〔T01 0440c23〕

「在獼猴水邊高樓臺觀」

「在獼猴水邊高樓臺觀」—“in the storied hall by the Monkey Pond”

麗掣·聽堂the assembly hall (麗掣·聽堂)〔T01 0440c24〕

「眾多鞞舍離麗掣集在聽堂」

「眾多鞞舍離麗掣集在聽堂」—“many Licchavis of Vaiśālī had gathered in the assembly hall”

師子大臣〔T01 0440c25〕

「尼乾弟子師子大臣亦在眾中」

「尼乾弟子師子大臣亦在眾中」—“the minister Siṃha, a disciple of the Nirgranthas, was also in the assembly”

宗本·不可作what is not to be done (宗本·不可作)〔T01 0441a01〕

「沙門瞿曇宗本不可作，亦為人說不可作法」

「沙門瞿曇宗本不可作，亦為人說不可作法」—“the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done”

「我說身惡行不可作，口、意惡行亦不可作」〔T01 0441b07〕；「我說此法盡不可作」〔T01 0441b10〕

「我說身惡行不可作，口、意惡行亦不可作」—“I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done”〔T01 0441b07〕; 「我說此法盡不可作」—“I say that these dharmas are all not to be done”〔T01 0441b10〕

可作〔T01 0441a21〕

「宗本可作，亦為人說可作之法」

「宗本可作，亦為人說可作之法」—“holds as his tenet what is to be done, and teaches others the dharma of what is to be done”

「我說身妙行可作，口、意妙行亦可作」〔T01 0441b15〕；「若如是比無量善法與樂果，受於樂報，生於善處而得長壽」〔T01 0441b16〕

「我說身妙行可作，口、意妙行亦可作」—“I say that bodily good conduct is to be done, and verbal and mental good conduct are also to be done”〔T01 0441b15〕; 「若如是比無量善法與樂果，受於樂報，生於善處而得長壽」—“Such measureless wholesome dharmas bring pleasant fruit, one experiences a pleasant result, and is born in a good place and gains long life”〔T01 0441b16〕

斷滅〔T01 0441a22〕

「沙門瞿曇宗本斷滅，亦為人說斷滅之法」

「沙門瞿曇宗本斷滅，亦為人說斷滅之法」—“the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation”

「我說身惡行應斷滅，口、意惡行亦應斷滅」〔T01 0441b22〕

「我說身惡行應斷滅，口、意惡行亦應斷滅」—“I say that bodily misconduct should be annihilated, and verbal and mental misconduct should also be annihilated”〔T01 0441b22〕

可惡·可憎惡〔T01 0441a24〕

「沙門瞿曇宗本可惡，亦為人說可憎惡法」

「沙門瞿曇宗本可惡，亦為人說可憎惡法」—“the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable”

「我說身惡行可憎惡，口、意惡行亦可憎惡」〔T01 0441c01〕

「我說身惡行可憎惡，口、意惡行亦可憎惡」—“I say that bodily misconduct is detestable, and verbal and mental misconduct are also detestable”〔T01 0441c01〕

法、律〔T01 0441a27〕

「沙門瞿曇宗本法、律，亦為人說法、律之法」

「沙門瞿曇宗本法、律，亦為人說法、律之法」—“the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline”

「我為斷貪婬故而說法、律，斷瞋恚、愚癡故而說法、律」〔T01 0441c09〕

「我為斷貪婬故而說法、律，斷瞋恚、愚癡故而說法、律」—“For the severing of lust I teach the Dharma and discipline, and for the severing of hatred and delusion I teach the Dharma and discipline”〔T01 0441c09〕

苦行〔T01 0441a29〕

「沙門瞿曇宗本苦行，亦為人說苦行之法」

「沙門瞿曇宗本苦行，亦為人說苦行之法」—“the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice”

「然此苦行為下賤業，至苦至困，凡人所行，非是聖道」〔T01 0442a12〕；「彼苦行法知斷滅盡，拔絕其根，至竟不生者，我說彼苦行」〔T01 0442a13〕

「然此苦行為下賤業，至苦至困，凡人所行，非是聖道」—“But this ascetic practice is a base undertaking, utterly painful and utterly hard, practiced by ordinary people, not the noble path”〔T01 0442a12〕; 「彼苦行法知斷滅盡，拔絕其根，至竟不生者，我說彼苦行」—“who, with regard to that dharma of ascetic practice, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they practice asceticism”〔T01 0442a13〕

不入於胎〔T01 0441b02〕

「沙門瞿曇宗本不入於胎，亦為人說不入胎法」

「沙門瞿曇宗本不入於胎，亦為人說不入胎法」—“the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb”

「當來胎生，知斷滅盡，拔絕其根，至竟不生者，我說彼不入於胎」〔T01 0442a21〕

「當來胎生，知斷滅盡，拔絕其根，至竟不生者，我說彼不入於胎」—“who, with regard to future birth from a womb, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they do not enter a womb”〔T01 0442a21〕

安隱〔T01 0441b04〕

「沙門瞿曇宗本安隱，亦為人說安隱之法」

「沙門瞿曇宗本安隱，亦為人說安隱之法」—“the ascetic Gautama holds security as his tenet, and teaches others the dharma of security”

「我自安隱，亦安隱他比丘、比丘尼、優婆塞、優婆夷」〔T01 0442b04〕

「我自安隱，亦安隱他比丘、比丘尼、優婆塞、優婆夷」—“I am myself secure and make others secure, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās”〔T01 0442b04〕

身惡行·口意惡行·身妙行verbal and mental misconduct · bodily good conduct (身惡行·口意惡行·身妙行)〔T01 0441b07〕

「我說身惡行不可作，口、意惡行亦不可作」

「我說身惡行不可作，口、意惡行亦不可作」—“I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done”

見上「不可作」「可作」二列

See the two rows above, 「不可作」—“what is not to be done” and 「可作」—“what is to be done”

當來有本·煩熱苦報painful results of vexation and burning (當來有本·煩熱苦報)〔T01 0441b09〕

「為當來有本、煩熱苦報、生老病死因」

「為當來有本、煩熱苦報、生老病死因」—“are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death”

裸形無衣〔T01 0441c17〕

「或有沙門、梵志裸形無衣」

「或有沙門、梵志裸形無衣」—“There are śramaṇas and brāhmaṇas who go naked without clothes”

不來尊·不善尊·不住尊not “good, honored one” · not “stay, honored one” (不來尊·不善尊·不住尊)〔T01 0441c20〕

「不來尊、不善尊、不住尊」

「不來尊、不善尊、不住尊」—“not ‘come, honored one’, not ‘good, honored one’, not ‘stay, honored one’”

頭頭邏食〔T01 0442a01〕

「或食頭頭邏食」

「或食頭頭邏食」—“or eat toutouluo food”

頭舍衣〔T01 0442a03〕

「或持頭舍衣」

「或持頭舍衣」—“or wear toushe robes”

事水·事火serving fire (事水·事火)〔T01 0442a09〕

「有事水，晝夜手抒，或有事火，竟昔然之」

「有事水，晝夜手抒，或有事火，竟昔然之」—“or serve water, scooping water with the hands day and night; or serve fire, keeping a fire burning all night”

下賤業·非是聖道not the noble path (下賤業·非是聖道)〔T01 0442a12〕

「然此苦行為下賤業」

「然此苦行為下賤業」—“But this ascetic practice is a base undertaking”

「至苦至困，凡人所行，非是聖道」〔T01 0442a12〕

「至苦至困，凡人所行，非是聖道」—“utterly painful and utterly hard, practiced by ordinary people, not the noble path”〔T01 0442a12〕

天邑〔T01 0442c01〕

「在天邑中」

「在天邑中」—“in the Heavenly Town”

因本作·故業·苦邊old action · the end of suffering (因本作·故業·苦邊)〔T01 0442c03〕

「謂人所受皆因本作」

「謂人所受皆因本作」—“whatever a person experiences is all due to what was done before”

「若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊」〔T01 0442c03〕

「若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊」—“if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached”〔T01 0442c03〕

淨智〔T01 0442c10〕

「汝等自有淨智」

「汝等自有淨智」—“Do you yourselves have pure knowledge”

「我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡」〔T01 0442c10〕

「我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡」—“whether I existed before or did not exist before, whether I did evil before or did not do evil, whether so much of my suffering is exhausted or so much of my suffering is not exhausted”〔T01 0442c10〕

箭金醫〔T01 0443a01〕

「即呼拔箭金醫」

「即呼拔箭金醫」—“then call a physician who draws out arrowheads”

上斷·上苦行intense ascetic practice (上斷·上苦行)〔T01 0443a24〕

「若諸尼乾有上斷、上苦行」

「若諸尼乾有上斷、上苦行」—“If the Nirgranthas have intense severing and intense ascetic practice”

樂報業·苦報業·現法報業·後生報業·不熟報業·熟報業with a painful result · with a result in this very life · with a result in a later birth · with an unripened result · with a ripened result (樂報業·苦報業·現法報業·後生報業·不熟報業·熟報業)〔T01 0443b13〕

「若有樂報業，彼業寧可因斷、因苦行，轉作苦報耶」

「若有樂報業，彼業寧可因斷、因苦行，轉作苦報耶」—“If there is action with a pleasant result, can that action, through severing and through ascetic practice, be turned into a painful result?”

「以是故，諸尼乾！虛妄方便，空斷無獲」〔T01 0443c03〕

「以是故，諸尼乾！虛妄方便，空斷無獲」—“Therefore, Nirgranthas! yours is vain effort, empty severing, nothing gained”〔T01 0443c03〕

親子尼乾〔T01 0443c05〕

「我有尊師，名親子尼乾」

「我有尊師，名親子尼乾」—“We have a revered teacher named Qinzi the Nirgrantha”

五種法現世二報〔T01 0443c11〕

「有五種法現世二報，信、樂、聞、念、見善觀」

「有五種法現世二報，信、樂、聞、念、見善觀」—“There are five things that have two results in this very world: faith, liking, hearing, reflection, and seeing well upon consideration”

五詰責〔T01 0443c18〕

「於如法中得五詰責，為可憎惡」

「於如法中得五詰責，為可憎惡」—“in what accords with the Dharma they get five reproaches, and are detestable”

「今此眾生所受苦樂皆因本作」〔T01 0443c19〕

「今此眾生所受苦樂皆因本作」—“The suffering and pleasure these beings now experience are all due to what was done before”〔T01 0443c19〕

合會·為命livelihood (合會·為命)〔T01 0443c22〕

「眾生所受苦樂皆因合會」

「眾生所受苦樂皆因合會」—“the suffering and pleasure beings experience are all due to association”

次段「眾生所受苦樂皆因為命」〔T01 0443c25〕

In the next section, 「眾生所受苦樂皆因為命」—“the suffering and pleasure beings experience are all due to livelihood”〔T01 0443c25〕

行欲·行捨欲practicing with the abandoning of desire (行欲·行捨欲)〔T01 0444a15〕

「彼或欲斷苦因，行欲，或欲斷苦因，行捨欲」

「彼或欲斷苦因，行欲，或欲斷苦因，行捨欲」—“He may wish to sever the cause of suffering and practice with desire; or he may wish to sever the cause of suffering and practice with the abandoning of desire”

箭工〔T01 0444a24〕

「猶如箭工用檢撓箭」

「猶如箭工用檢撓箭」—“It is like an arrow-maker who straightens an arrow with a straightener”

心穢·慧羸weakeners of wisdom (心穢·慧羸)〔T01 0444c05〕

「心穢、慧羸」

「心穢、慧羸」—“defilements of the mind and weakeners of wisdom”

不動心·漏盡智通the realization of the knowledge of the ending of outflows (不動心·漏盡智通)〔T01 0444c08〕

「得不動心，趣向漏盡智通作證」

「得不動心，趣向漏盡智通作證」—“he gains an unmoving mind, and turns toward the realization of the knowledge of the ending of outflows”

五稱譽〔T01 0444c15〕

「得五稱譽，如法無諍，可愛可敬」

「得五稱譽，如法無諍，可愛可敬」—“gains five praises, in accordance with the Dharma, without dispute, worthy of love and worthy of respect”

聖無漏樂〔T01 0444c17〕

「如來於今聖無漏樂，寂靜止息而得樂覺」

「如來於今聖無漏樂，寂靜止息而得樂覺」—“the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm”

五因緣·心生憂苦the mind gives rise to sorrow and pain (五因緣·心生憂苦)〔T01 0445a05〕

「有五因緣，心生憂苦」

「有五因緣，心生憂苦」—“There are five causes by which the mind gives rise to sorrow and pain”

「婬欲纏者，因婬欲纏故，心生憂苦」〔T01 0445a06〕

「婬欲纏者，因婬欲纏故，心生憂苦」—“One bound by sensual desire, because of being bound by sensual desire, gives rise in the mind to sorrow and pain”〔T01 0445a06〕

現法究竟·無煩無熱·常住不變·聖所知聖所見without vexation, without burning · constantly abiding and unchanging · known by the noble ones, seen by the noble ones (現法究竟·無煩無熱·常住不變·聖所知聖所見)〔T01 0445a11〕

「於現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見」

「於現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見」—“reach the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging; this is known by the noble ones and seen by the noble ones”

拘麗瘦·北村North Village (拘麗瘦·北村)〔T01 0445a27〕

「佛遊拘麗瘦」

「佛遊拘麗瘦」—“the Buddha was staying among the Koliyas”

「往至北村，住北村北尸攝惒林中」〔T01 0445a28〕

「往至北村，住北村北尸攝惒林中」—“he went to North Village and stayed in the Śiṃśapā Grove north of North Village”〔T01 0445a28〕

波羅牢伽彌尼〔T01 0445a29〕

「波羅牢伽彌尼聞沙門瞿曇釋種子」

「波羅牢伽彌尼聞沙門瞿曇釋種子」—“Pāṭaliya the Gāmaṇi heard: the ascetic Gautama, a son of the Śākya clan”

幻·知幻是幻knowing illusion to be illusion (幻·知幻是幻)〔T01 0445b17〕

「我聞沙門瞿曇知幻是幻」

「我聞沙門瞿曇知幻是幻」—“I have heard: the ascetic Gautama knows illusion to be illusion”

「我知彼幻，我自非幻」〔T01 0445b24〕；「我知幻，知幻人，知幻報，知斷幻」〔T01 0445c17〕

「我知彼幻，我自非幻」—“I know that illusion, but I myself am not an illusion”〔T01 0445b24〕; 「我知幻，知幻人，知幻報，知斷幻」—“I know illusion, I know the one who practices illusion, I know the result of illusion, I know the severing of illusion”〔T01 0445c17〕

拘麗瘦卒〔T01 0445c02〕

「汝聞拘麗瘦有卒耶」

「汝聞拘麗瘦有卒耶」—“Have you heard that the Koliyas have soldiers?”

「通使殺賊，為此事故，拘麗瘦畜是卒也」〔T01 0445c04〕

「通使殺賊，為此事故，拘麗瘦畜是卒也」—“to carry messages and kill bandits; for this reason the Koliyas keep these soldiers”〔T01 0445c04〕

見異·欲異differing in desire (見異·欲異)〔T01 0445c12〕

「拘麗瘦卒見異、欲異，所願亦異」

「拘麗瘦卒見異、欲異，所願亦異」—“The soldiers of the Koliyas differ in view, differ in desire, and differ in aspiration”

如屈伸臂頃〔T01 0445c25〕

「如屈伸臂頃，命終生地獄中」

「如屈伸臂頃，命終生地獄中」—“in the time it takes to bend or stretch an arm, at death he is born in hell”

悔過·長養聖法nurturing the noble Dharma (悔過·長養聖法)〔T01 0445c27〕

「悔過，瞿曇！」

「悔過，瞿曇！」—“I confess my fault, Gautama!”

「唯願瞿曇受我悔過，見罪發露」〔T01 0446a01〕；「若有悔過，見罪發露，護不更作者，則長養聖法而無有失」〔T01 0446a05〕

「唯願瞿曇受我悔過，見罪發露」—“I only wish that Gautama would accept my confession; seeing the offense, I disclose it”〔T01 0446a01〕; 「若有悔過，見罪發露，護不更作者，則長養聖法而無有失」—“If anyone confesses his fault, sees the offense and discloses it, and guards against doing it again, he nurtures the noble Dharma without loss”〔T01 0446a05〕

現法受報〔T01 0446a09〕

「彼一切即於現法受報，因彼生憂苦」

「彼一切即於現法受報，因彼生憂苦」—“all of them experience the result in this very life, and because of that sorrow and pain arise for them”

頭冠華鬘〔T01 0446a13〕

「頭冠華鬘，雜香塗身」

「頭冠華鬘，雜香塗身」—“wears a garland of flowers on his head, his body anointed with mixed perfumes”

梟其首〔T01 0446a23〕

「坐高標下而梟其首」

「坐高標下而梟其首」—“seat him beneath a high post, and cut off his head”

高堂〔T01 0446c14〕

「我於北村中造作高堂」

「我於北村中造作高堂」—“In North Village I built a lofty hall”

論士〔T01 0446c17〕

「有四論士，所見各異，更相違反」

「有四論士，所見各異，更相違反」—“There were four debaters, each with different views, contradicting one another”

呪說〔T01 0446c19〕

「無施無齋，無有呪說」

「無施無齋，無有呪說」—“there is no giving, no offering, no incantations”

真人〔T01 0446c20〕

「世無真人往至善處，善去善向」

「世無真人往至善處，善去善向」—“in the world there are no true persons who go to a good place, go well and tend well”

自作教作·自斷教斷·自煮教煮severing oneself or having others sever · cooking oneself or having others cook (自作教作·自斷教斷·自煮教煮)〔T01 0446c27〕

「自作、教作，自斷、教斷，自煮、教煮」

「自作、教作，自斷、教斷，自煮、教煮」—“one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook”

鐵輪〔T01 0447a02〕

「又以鐵輪利如剃刀」

「又以鐵輪利如剃刀」—“Again, with an iron wheel sharp as a razor”

恒水南岸·北岸the north bank of the river Gaṅgā (恒水南岸·北岸)〔T01 0447a05〕

「恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來」

「恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來」—“On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting”

惠施·愛言·利及等利kind words · beneficial conduct and sharing the benefit (惠施·愛言·利及等利)〔T01 0447a07〕

「惠施、愛言、利及等利」

「惠施、愛言、利及等利」—“generosity, kind words, beneficial conduct, and sharing the benefit”

遠離·法定the concentration on the Dharma (遠離·法定)〔T01 0444b26〕

「獨住遠離」

「獨住遠離」—“dwells alone in seclusion”

「遠離」字先見於此（經十九）；法定之名首見「有法之定，名曰遠離」〔T01 0447a25〕；「汝因此定，可得正念，可得一心」〔T01 0447a26〕

The word 「遠離」—“seclusion” is first seen here (Discourse 19); the name of the concentration on the Dharma is first seen in 「有法之定，名曰遠離」—“There is a concentration on the Dharma called seclusion”〔T01 0447a25〕; 「汝因此定，可得正念，可得一心」—“through this concentration you can gain right mindfulness and can gain one-pointedness of mind”〔T01 0447a26〕

十惡業道〔T01 0447b07〕

「我斷十惡業道，念十善業道」

「我斷十惡業道，念十善業道」—“I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action”

止息身〔T01 0447b10〕

「便止息身，止息身已，便身覺樂」

「便止息身，止息身已，便身覺樂」—“the body is calmed; when the body is calmed, he feels bodily happiness”

無上人上之法〔T01 0447b22〕

「我今得無上人上之法，昇進得安樂居，謂遠離法定」

「我今得無上人上之法，昇進得安樂居，謂遠離法定」—“I have now gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion”

不是不非·內心止inner stillness (不是不非·內心止)〔T01 0447b24〕

「不是不非已，得內心止」

「不是不非已，得內心止」—“Having neither affirmed nor denied, he gains inner stillness”

遠塵離垢·諸法淨眼the pure eye of the Dharma (遠塵離垢·諸法淨眼)〔T01 0448b28〕

「遠塵離垢，諸法淨眼生」

「遠塵離垢，諸法淨眼生」—“dust was removed and stain left behind, and the pure eye of the Dharma arose”

見法得法·覺白淨法awakening to the white and pure Dharma (見法得法·覺白淨法)〔T01 0448b29〕

「見法、得法，覺白淨法，斷疑度惑」

「見法、得法，覺白淨法，斷疑度惑」—“saw the Dharma and attained the Dharma, awakened to the white and pure Dharma, cut off doubt and crossed over perplexity”

已住果證·無所畏fearlessness (已住果證·無所畏)〔T01 0448c01〕

「已住果證，於世尊法得無所畏」

「已住果證，於世尊法得無所畏」—“abiding in the realization of the fruit, he gained fearlessness in the Dharma of the World-Honored One”

持戒〔T01 0485a16〕

「世尊！持戒為何義？」

「世尊！持戒為何義？」—“World-Honored One, what is the meaning of keeping the precepts?”

「阿難！持戒者，令不悔義」〔T01 0485a17〕

「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret”〔T01 0485a17〕

不悔〔T01 0485a17〕

「阿難！持戒者，令不悔義」

「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret”

「阿難！不悔者，令歡悅義」〔T01 0485a19〕

「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness”〔T01 0485a19〕

歡悅〔T01 0485a19〕

「阿難！不悔者，令歡悅義」

「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness”

「阿難！歡悅者，令喜義」〔T01 0485a21〕

「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy”〔T01 0485a21〕

喜〔T01 0485a21〕

「阿難！歡悅者，令喜義」

「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy”

「阿難！喜者，令止義」〔T01 0485a23〕

「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm”〔T01 0485a23〕

止（止身）〔T01 0485a23〕

「阿難！喜者，令止義」

「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm”

「阿難！止者，令樂義」〔T01 0485a25〕；得之作「便得止身」〔T01 0485a24〕

「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness”〔T01 0485a25〕; gaining it reads 「便得止身」—“the body gains calm”〔T01 0485a24〕

樂（覺樂）〔T01 0485a25〕

「阿難！止者，令樂義」

「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness”

「阿難！樂者，令定義」〔T01 0485a27〕；得之作「便得覺樂」〔T01 0485a26〕

「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration”〔T01 0485a27〕; gaining it reads 「便得覺樂」—“one feels happiness”〔T01 0485a26〕

定（定心）〔T01 0485a27〕

「阿難！樂者，令定義」

「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration”

「阿難！定者，令見如實、知如真義」〔T01 0485a29〕；得之作「便得定心」〔T01 0485a28〕

「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is”〔T01 0485a29〕; gaining it reads 「便得定心」—“the mind gains concentration”〔T01 0485a28〕

見如實、知如真〔T01 0485a29〕

「阿難！定者，令見如實、知如真義」

「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is”

「阿難！見如實、知如真者，令厭義」〔T01 0485b02〕

「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness”〔T01 0485b02〕

厭〔T01 0485b02〕

「阿難！見如實、知如真者，令厭義」

「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness”

「阿難！厭者，令無欲義」〔T01 0485b04〕

「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion”〔T01 0485b04〕

無欲〔T01 0485b04〕

「阿難！厭者，令無欲義」

「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion”

「阿難！無欲者，令解脫義」〔T01 0485b06〕

「阿難！無欲者，令解脫義」—“Ānanda, dispassion has the meaning of bringing liberation”〔T01 0485b06〕

解脫一切婬、怒、癡〔T01 0485b07〕

「便得解脫一切婬、怒、癡」

「便得解脫一切婬、怒、癡」—“one gains liberation from all lust, anger, and delusion”

無自釋；本卷二見（經四十二、經四十三）

No self-gloss; two occurrences in this fascicle (Discourses 42 and 43)

法法相益，法法相因〔T01 0485b15〕

「是為法法相益，法法相因」

「是為法法相益，法法相因」—“this is dharma benefiting dharma, dharma depending on dharma”

無自釋；二見（經四十二、經四十三）

No self-gloss; two occurrences (Discourses 42 and 43)

度此岸，得至彼岸〔T01 0485b16〕

「謂度此岸，得至彼岸」

「謂度此岸，得至彼岸」—“that is, crossing from this shore and reaching the far shore”

「如是此戒趣至第一，謂度此岸，得至彼岸」〔T01 0485b15〕

「如是此戒趣至第一，謂度此岸，得至彼岸」—“thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore”〔T01 0485b15〕

但法自然〔T01 0485b23〕

「但法自然，持戒者便得不悔」

「但法自然，持戒者便得不悔」—“it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret”

「持戒者不應思，令我不悔」〔T01 0485b22〕與之相對；十見

Set against it is 「持戒者不應思，令我不悔」—“one who keeps the precepts should not think, ‘let me be free from regret’”〔T01 0485b22〕; ten occurrences

正念正智〔T01 0485c25〕

「便害正念正智」

「便害正念正智」—“he harms right mindfulness and right knowledge”

無自釋；其反作「多忘無正智」〔T01 0485c24〕

No self-gloss; its opposite reads 「多忘無正智」—“very forgetful and without right knowledge”〔T01 0485c24〕

護諸根、護戒〔T01 0485c25〕

「便害護諸根、護戒」

「便害護諸根、護戒」—“he harms guarding the faculties, guarding the precepts”

無自釋；十三項之首二項

No self-gloss; the first two of the thirteen items

害·習supporting (害·習)〔T01 0485c25〕

「便害正念正智」

「便害正念正智」—“he harms right mindfulness and right knowledge”

無自釋；「便習正念正智」〔T01 0485c28〕，害習對舉，見目一

No self-gloss; 「便習正念正智」—“he supports right mindfulness and right knowledge”〔T01 0485c28〕, harming and supporting set against each other, see Section I

涅槃〔T01 0485a12〕

「二食、盡智、說涅槃彌醯、即為比丘說」

「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”

攝頌先見；正文首見「若無解脫，便害涅槃」〔T01 0485c27〕；「習解脫，便得涅槃」〔T01 0491a11〕

First seen in the summary verse; its first occurrence in the body is 「若無解脫，便害涅槃」—“if there is no liberation, he harms nirvāṇa”〔T01 0485c27〕; 「習解脫，便得涅槃」—“supported by liberation, one gains nirvāṇa”〔T01 0491a11〕

愛恭敬〔T01 0486a09〕

「便害愛恭敬」

「便害愛恭敬」—“he harms loving respect”

無自釋；在慚愧之後、其信之前

No self-gloss; after shame and scruple and before faith

其信〔T01 0486a09〕

「便害其信」

「便害其信」—“he harms his faith”

無自釋

No self-gloss

犯戒〔T01 0486b25〕

「若比丘犯戒，便害不悔」

「若比丘犯戒，便害不悔」—“if a bhikṣu breaks the precepts, he harms freedom from regret”

無自釋；與「若比丘持戒，便習不悔」〔T01 0486b27〕相對

No self-gloss; set against 「若比丘持戒，便習不悔」—“if a bhikṣu keeps the precepts, he supports freedom from regret”〔T01 0486b27〕

恭敬、善觀、敬重諸梵行人〔T01 0486c24〕

「比丘當行恭敬及善觀，敬重諸梵行人」

「比丘當行恭敬及善觀，敬重諸梵行人」—“a bhikṣu should practice respect and good regard, and honor those who live the holy life”

無自釋

No self-gloss

威儀法〔T01 0486c26〕

「具威儀法者，必無是處」

「具威儀法者，必無是處」—“that he should be complete in the dharmas of deportment, there is no such possibility”

無自釋

No self-gloss

學法〔T01 0486c27〕

「具學法者」

「具學法者」—“that he should be complete in the dharmas of training”

無自釋

No self-gloss

戒身、定身、慧身、解脫身、解脫知見身〔T01 0486c28〕

「具戒身者，必無是處」

「具戒身者，必無是處」—“that he should be complete in the body of precepts, there is no such possibility”

無自釋；五身次第見目一

No self-gloss; for the order of the five bodies, see Section I

必無是處·必有是處there is such a possibility (必無是處·必有是處)〔T01 0486c27〕

「必無是處」

「必無是處」—“there is no such possibility”

無自釋；各十一見

No self-gloss; eleven occurrences each

有愛〔T01 0487b06〕

「有愛者，其本際不可知」

「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known”

「本無有愛，然今生有愛，便可得知，所因有愛」〔T01 0487b07〕

「本無有愛，然今生有愛，便可得知，所因有愛」—“there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends”〔T01 0487b07〕

本際〔T01 0485a11〕

「何義、不思、念、慚二戒敬各二、及本際」

「何義、不思、念、慚二戒敬各二、及本際」—“What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning”

攝頌先見；正文首見「有愛者，其本際不可知」〔T01 0487b06〕；「不可知」〔T01 0487b07〕

First seen in the summary verse; its first occurrence in the body is 「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known”〔T01 0487b06〕; 「不可知」—“cannot be known”〔T01 0487b07〕

習〔T01 0485a10〕

「習相應品第五」

「習相應品第五」—“the Chapter on Supporting Conditions, the Fifth”

品題先見；鏈中首見「有愛者，則有習，非無習」〔T01 0487b08〕；「何謂有愛習？答曰無明為習」〔T01 0487b08〕

First seen in the chapter title; its first occurrence in the chain is 「有愛者，則有習，非無習」—“craving for existence has a supporting condition, it is not without a supporting condition”〔T01 0487b08〕; 「何謂有愛習？答曰無明為習」—“What is the supporting condition of craving for existence? The answer: ignorance is its supporting condition”〔T01 0487b08〕

五葢〔T01 0487b10〕

「答曰五葢為習」

「答曰五葢為習」—“The answer: the five hindrances are its supporting condition”

無自釋；經五十二、五十三作五蓋，見目九

No self-gloss; Discourses 52 and 53 write 五蓋, see Section IX

三惡行〔T01 0487b11〕

「答曰三惡行為習」

「答曰三惡行為習」—“The answer: the three bad conducts are their supporting condition”

無自釋

No self-gloss

不護諸根〔T01 0487b13〕

「不護諸根為習」

「不護諸根為習」—“not guarding the faculties is their supporting condition”

無自釋

No self-gloss

不信〔T01 0487b17〕

「答曰不信為習」

「答曰不信為習」—“The answer: lack of faith is its supporting condition”

無自釋；「不信亦有習，非無習」〔T01 0487b18〕

No self-gloss; 「不信亦有習，非無習」—“Lack of faith too has a supporting condition, it is not without a supporting condition”〔T01 0487b18〕

聞惡法〔T01 0487b19〕

「答曰聞惡法為習」

「答曰聞惡法為習」—“The answer: hearing bad dharmas is its supporting condition”

無自釋

No self-gloss

親近惡知識〔T01 0487b20〕

「答曰親近惡知識為習」

「答曰親近惡知識為習」—“The answer: keeping close to bad friends is its supporting condition”

無自釋

No self-gloss

惡人〔T01 0487b22〕

「答曰惡人為習」

「答曰惡人為習」—“The answer: the bad person is its supporting condition”

無自釋

No self-gloss

展轉具成〔T01 0487b29〕

「如是此有愛展轉具成」

「如是此有愛展轉具成」—“thus this craving for existence comes to be complete in turn”

無自釋

No self-gloss

明、解脫〔T01 0487b29〕

「明、解脫亦有習，非無習」

「明、解脫亦有習，非無習」—“clear knowing and liberation too have a supporting condition, they are not without a supporting condition”

無自釋

No self-gloss

七覺支〔T01 0487c01〕

「答曰七覺支為習」

「答曰七覺支為習」—“The answer: the seven factors of awakening are their supporting condition”

無自釋；本卷不列其名

No self-gloss; this fascicle does not list their names

四念處〔T01 0487c03〕

「答曰四念處為習」

「答曰四念處為習」—“The answer: the four foundations of mindfulness are their supporting condition”

無自釋；本卷不列其名

No self-gloss; this fascicle does not list their names

三妙行〔T01 0487c04〕

「答曰三妙行為習」

「答曰三妙行為習」—“The answer: the three good conducts are their supporting condition”

無自釋

No self-gloss

聞善法〔T01 0487c11〕

「答曰聞善法為習」

「答曰聞善法為習」—“The answer: hearing the good Dharma is its supporting condition”

無自釋

No self-gloss

親近善知識〔T01 0487c12〕

「答曰親近善知識為習」

「答曰親近善知識為習」—“The answer: keeping close to good friends is its supporting condition”

無自釋

No self-gloss

善人〔T01 0487c14〕

「答曰善人為習」

「答曰善人為習」—“The answer: the good person is its supporting condition”

無自釋

No self-gloss

食〔T01 0485a12〕

「二食、盡智、說涅槃彌醯、即為比丘說」

「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”

攝頌先見；正文首見「有愛者，則有食，非無食」〔T01 0487c29〕；「何謂有愛食？答曰無明為食」（〔T01 0487c29〕起）

First seen in the summary verse; its first occurrence in the body is 「有愛者，則有食，非無食」—“craving for existence has nutriment, it is not without nutriment”〔T01 0487c29〕; 「何謂有愛食？答曰無明為食」—“What is the nutriment of craving for existence? The answer: ignorance is its nutriment” (from〔T01 0487c29〕)

有知有見〔T01 0490a02〕

「有知有見者，便得漏盡」

「有知有見者，便得漏盡」—“one who knows and sees gains the ending of outflows”

「謂知見苦如真，便得漏盡」〔T01 0490a04〕

「謂知見苦如真，便得漏盡」—“that is, knowing and seeing suffering as it really is, one gains the ending of outflows”〔T01 0490a04〕

苦習、苦滅、苦滅道〔T01 0490a04〕

「知見苦習、知見苦滅、知見苦滅道如真」

「知見苦習、知見苦滅、知見苦滅道如真」—“knowing and seeing the arising of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path to the cessation of suffering as they really are”

無自釋；三本中元、明二本「習」作集（第064條）

No self-gloss; of the three editions, the Yuan and Ming editions write 集 for 「習」—“arising” (row 064)

盡智〔T01 0485a12〕

「二食、盡智、說涅槃彌醯、即為比丘說」

「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”

攝頌先見；正文首見「盡智有習，非無習」〔T01 0490a05〕；「答曰解脫為習」〔T01 0490a06〕

First seen in the summary verse; its first occurrence in the body is 「盡智有習，非無習」—“the knowledge of ending has a supporting condition, it is not without a supporting condition”〔T01 0490a05〕; 「答曰解脫為習」—“The answer: liberation is its supporting condition”〔T01 0490a06〕

觀法忍〔T01 0490a24〕

「答曰觀法忍為習」

「答曰觀法忍為習」—“The answer: acceptance through contemplating the Dharma is its supporting condition”

無自釋；「觀法忍亦有習，非無習」〔T01 0490a25〕

No self-gloss; 「觀法忍亦有習，非無習」—“Acceptance through contemplating the Dharma too has a supporting condition, it is not without a supporting condition”〔T01 0490a25〕

翫誦法〔T01 0490a26〕

「答曰翫誦法為習」

「答曰翫誦法為習」—“The answer: reciting the Dharma is its supporting condition”

無自釋

No self-gloss

受持法〔T01 0490a27〕

「答曰受持法為習」

「答曰受持法為習」—“The answer: receiving and holding the Dharma is its supporting condition”

無自釋

No self-gloss

觀法義〔T01 0490a29〕

「答曰觀法義為習」

「答曰觀法義為習」—“The answer: contemplating the meaning of the Dharma is its supporting condition”

無自釋

No self-gloss

耳界〔T01 0490b01〕

「答曰耳界為習」

「答曰耳界為習」—“The answer: the ear element is its supporting condition”

無自釋

No self-gloss

往詣〔T01 0485a15〕

「往詣佛所」

「往詣佛所」—“went to the Buddha”

無自釋；敘事先見；鏈中之目首見「答曰往詣為習」〔T01 0490b04〕

No self-gloss; first seen in the narrative; as an item of the chain its first occurrence is 「答曰往詣為習」—“The answer: going to them is its supporting condition”〔T01 0490b04〕

奉事〔T01 0490b05〕

「答曰奉事為習」

「答曰奉事為習」—“The answer: attending upon them is its supporting condition”

「若有奉事善知識者，未聞便聞，已聞便利」〔T01 0490b05〕

「若有奉事善知識者，未聞便聞，已聞便利」—“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit”〔T01 0490b05〕

苦（十二支之次）〔T01 0490c20〕

「答曰苦為習」

「答曰苦為習」—“The answer: suffering is its supporting condition”

「苦亦有習，非無習」〔T01 0490c21〕；「緣老死苦。習苦，便有信」〔T01 0491a07〕

「苦亦有習，非無習」—“Suffering too has a supporting condition, it is not without a supporting condition”〔T01 0490c21〕; 「緣老死苦。習苦，便有信」—“conditioned by old age and death, suffering. Supported by suffering, there is faith”〔T01 0491a07〕

老死、生、有、受、愛〔T01 0490c21〕

「答曰老死為習」

「答曰老死為習」—“The answer: old age and death are its supporting condition”

「老死亦有習，非無習」〔T01 0490c22〕；「緣覺愛、緣愛受，緣受有」〔T01 0491a06〕；「緣有生，緣生老死，緣老死苦」〔T01 0491a07〕

「老死亦有習，非無習」—“Old age and death too have a supporting condition, they are not without a supporting condition”〔T01 0490c22〕; 「緣覺愛、緣愛受，緣受有」—“conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence”〔T01 0491a06〕; 「緣有生，緣生老死，緣老死苦」—“conditioned by existence, birth; conditioned by birth, old age and death; conditioned by old age and death, suffering”〔T01 0491a07〕

覺〔T01 0490c27〕

「答曰覺為習」

「答曰覺為習」—“The answer: feeling is its supporting condition”

「緣更樂覺」〔T01 0491a06〕

「緣更樂覺」—“conditioned by contact, feeling”〔T01 0491a06〕

更樂〔T01 0490c28〕

「答曰更樂為習」

「答曰更樂為習」—“The answer: contact is its supporting condition”

「六處更樂，緣更樂覺」〔T01 0491a06〕

「六處更樂，緣更樂覺」—“the six sense bases, contact; conditioned by contact, feeling”〔T01 0491a06〕

六處、名色、識、行、無明〔T01 0490c29〕

「答曰六處為習」

「答曰六處為習」—“The answer: the six sense bases are its supporting condition”

「緣識名色，緣名色六處」〔T01 0491a05〕

「緣識名色，緣名色六處」—“conditioned by consciousness, name and form; conditioned by name and form, the six sense bases”〔T01 0491a05〕

摩竭陀國、闍鬪村、莽㮈林窟〔T01 0491a16〕

「佛遊摩竭陀國，在闍鬪村」

「佛遊摩竭陀國，在闍鬪村」—“the Buddha was staying in Magadha, at the village of Shedou”

無自釋

No self-gloss

奉侍者〔T01 0491a17〕

「尊者彌醯為奉侍者」

「尊者彌醯為奉侍者」—“the venerable Mixi was the attendant”

「我獨無人，無有侍者」〔T01 0491b06〕

「我獨無人，無有侍者」—“I am alone with no one, I have no attendant”〔T01 0491b06〕

金鞞河〔T01 0491a19〕

「往至金鞞河邊」

「往至金鞞河邊」—“went to the bank of the Jinbi River”

無自釋

No self-gloss

族姓子〔T01 0491a23〕

「若族姓子欲學斷者」

「若族姓子欲學斷者」—“if a son of good family wished to train in cutting off”

無自釋

No self-gloss

學斷〔T01 0491a23〕

「若族姓子欲學斷者」

「若族姓子欲學斷者」—“if a son of good family wished to train in cutting off”

無自釋；七見

No self-gloss; seven occurrences

無為無作，亦無所觀〔T01 0491b13〕

「世尊無為無作，亦無所觀」

「世尊無為無作，亦無所觀」—“the World-Honored One has nothing to accomplish, nothing to do, and nothing to look to”

與「我有為有作而有所觀」〔T01 0491b14〕相對

Set against 「我有為有作而有所觀」—“I have something to accomplish, something to do, and something to look to”〔T01 0491b14〕

三惡不善之念〔T01 0491b20〕

「生三惡不善之念，欲念、恚念及與害念」

「生三惡不善之念，欲念、恚念及與害念」—“there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming”

「欲念、恚念及與害念」同句自列

「欲念、恚念及與害念」—“a thought of desire, a thought of hatred, and a thought of harming”, listed in the same sentence

心解脫未熟，欲令熟者〔T01 0491b25〕

「心解脫未熟，欲令熟者有五習法」

「心解脫未熟，欲令熟者有五習法」—“when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas”

「熟者有五習法」〔T01 0491b26〕

「熟者有五習法」—“for one who wishes to ripen it there are five supporting dharmas”〔T01 0491b26〕

五習法〔T01 0491b26〕

「熟者有五習法」

「熟者有五習法」—“for one who wishes to ripen it there are five supporting dharmas”

五法逐一，見目一

The five dharmas one by one, see Section I

自善知識與善知識俱，善知識共和合〔T01 0491b26〕

「自善知識與善知識俱，善知識共和合」

「自善知識與善知識俱，善知識共和合」—“himself together with good friends, as a good friend joined with good friends”

無自釋；十二見；「若比丘自善知識與善知識俱，善知識共和合」〔T01 0491c18〕

No self-gloss; twelve occurrences; 「若比丘自善知識與善知識俱，善知識共和合」—“if a bhikṣu is himself together with good friends, as a good friend joined with good friends”〔T01 0491c18〕

修習禁戒，守護從解脫〔T01 0491b29〕

「修習禁戒，守護從解脫」

「修習禁戒，守護從解脫」—“he cultivates the restraining precepts and guards the code of liberation”

「又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」〔T01 0491b29〕

「又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」—“and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts”〔T01 0491b29〕

聖有義〔T01 0491c03〕

「謂所可說聖有義」

「謂所可說聖有義」—“that is, what may be spoken of as noble and meaningful”

「使心無蓋」〔T01 0491c04〕；所說十四事見同行起

「使心無蓋」—“leaves the mind without hindrance”〔T01 0491c04〕; for the fourteen things spoken of, see from the same line

漸損、不樂聚會〔T01 0491c05〕

「說漸損、說不樂聚會」

「說漸損、說不樂聚會」—“speaking of reduction, speaking of not delighting in company”

無自釋

No self-gloss

緣起（所說之一）〔T01 0491c06〕

「說燕坐、說緣起」

「說燕坐、說緣起」—“speaking of sitting in meditation, speaking of dependent arising”

無自釋

No self-gloss

恒自起意，專一堅固〔T01 0491c10〕

「恒自起意，專一堅固，為諸善本」

「恒自起意，專一堅固，為諸善本」—“ever rousing his own intention, single and firm, as the root of all good”

無自釋

No self-gloss

興衰法〔T01 0491c12〕

「觀興衰法」

「觀興衰法」—“contemplates the dharma of rise and decline”

「聖慧明達，分別曉了」〔T01 0491c13〕；再見〔T01 0492b21〕

「聖慧明達，分別曉了」—“the noble wisdom that is clear and penetrating, that discerns and understands”〔T01 0491c13〕; seen again at〔T01 0492b21〕

惡露·慈·無常想loving-kindness · the perception of impermanence (惡露·慈·無常想)〔T01 0491c16〕

「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」

「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」—“he cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts”

「修無常想，令斷我慢」〔T01 0491c17〕

「修無常想，令斷我慢」—“he cultivates the perception of impermanence, to cut off conceit”〔T01 0491c17〕

息出息入〔T01 0491c16〕

「修息出息入，令斷亂念」

「修息出息入，令斷亂念」—“he cultivates breathing out and breathing in, to cut off distracted thoughts”

再見〔T01 0492a06〕

Seen again at〔T01 0492a06〕

無我想〔T01 0492a08〕

「必得無我想」

「必得無我想」—“he will surely gain the perception of not self”

「若比丘得無常想者，必得無我想」〔T01 0492a07〕

「若比丘得無常想者，必得無我想」—“if a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self”〔T01 0492a07〕

息、滅、盡、無為、涅槃〔T01 0492a09〕

「得息、滅、盡、無為、涅槃」

「得息、滅、盡、無為、涅槃」—“gains stilling, cessation, ending, the unconditioned, nirvāṇa”

無自釋；「斷一切我慢，得息、滅、盡、無為、涅槃」〔T01 0492b27〕

No self-gloss; 「斷一切我慢，得息、滅、盡、無為、涅槃」—“cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa”〔T01 0492b27〕

符號見凡例 · Sigla