百喻經 卷第二Sūtra of One Hundred Parables · Fascicle 2

Placement of the passage as a whole. This unit is the whole of Fascicle 2 of the Sūtra of One Hundred Parables: the fascicle title 「百喻經卷第二」—“Sūtra of One Hundred Parables, Fascicle 2”〔T04 0546b14〕; the author’s attribution 「尊者僧伽斯那撰」—“composed by the venerable Sengqiesina”〔T04 0546b16〕; the translator’s attribution 「蕭齊天竺三藏求那毘地譯」—“translated by Qiunapidi, Tripiṭaka master from India, under the Southern Qi”〔T04 0546b17〕; a table of contents at the head of the fascicle with twenty titles; twenty parables (parables 22 to 41 in the sūtra’s sequence of parables); and the closing title at the end of the fascicle, 「百喻經卷第二」—“Sūtra of One Hundred Parables, Fascicle 2”〔T04 0549b16〕. There are 3,834 Chinese characters in the fascicle. There are no verses in this fascicle, and no preface (the preface stands at the end of Fascicle 1). Each parable first narrates what a fool did (the parable), and then, with an application sentence, points out the Dharma it illustrates (the application); all twenty parables have an application. The speakers within the parables are assigned according to the base text’s markers 「答言」—“answered,” 「語言」—“said to,” 「問之言」—“asked him,” 「念言」—“thought,” and the like; in Parable 29, 「有人」—“someone” and 「其人」—“that man” are one and the same person; in Parable 31, 「其人」—“that man” whose donkey carried the earthenware is the 「瓦師」—“potter” named afterward; in Parable 30, all three occurrences of 「其人」—“that man” refer to the trickster; the narration and the applications are the author’s words. This sūtra has no alternate translation and no line-by-line ancient commentary. The Taishō collation notes anchored in this fascicle number fifty-nine (ten of them revision lines of the current collated edition), and in addition there are seven records of variant readings at repeated occurrences of the same character, without note numbers; see the ninth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 2—this sūtra has four fascicles; Fascicle 1 holds parables 1 to 21, and this is the second fascicle, holding parables 22 to 41; Fascicle 3 holds parables 42 to 65, and Fascicle 4 parables 66 to 98. The head of the fascicle in the base text:

「百喻經卷第二」—“Sūtra of One Hundred Parables, Fascicle 2”〔T04 0546b14〕 「尊者僧伽斯那撰」—“composed by the venerable Sengqiesina”〔T04 0546b16〕 「蕭齊天竺三藏求那毘地譯」—“translated by Qiunapidi, Tripiṭaka master from India, under the Southern Qi”〔T04 0546b17〕

The closing title at the end of the fascicle likewise reads 「百喻經卷第二」—“Sūtra of One Hundred Parables, Fascicle 2”〔T04 0549b16〕. Between the head of this fascicle and the first parable there is no preface.

The table of contents at the head of the fascicle (verbatim from the base text, twenty titles):

「入海取沈水喻　賊盜錦繡用裹氀褐喻　種熬胡麻子喻　水火喻　人効王眼瞤喻　治鞭瘡喻　為婦貿鼻喻　貧人燒麤褐衣喻　牧羊人喻　雇借瓦師喻　估客偷金喻　斫樹取果喻　送美水喻　寶篋鏡喻　破五通仙眼喻　殺群牛喻　飲木筩水喻　見他人塗舍喻　治禿喻　毘舍闍鬼喻」—“Fetching Aloeswood from the Sea; The Thief Who Wrapped Rags in Stolen Brocade; Planting Roasted Sesame Seeds; Water and Fire; Imitating the King’s Twitching Eye; Treating Whip Wounds; Trading Noses for His Wife; The Poor Man Who Burned His Coarse Wool Robe; The Shepherd; Hiring a Potter; The Merchant Who Stole Gold; Felling the Tree to Get Its Fruit; Delivering Fine Water; The Mirror in the Treasure Chest; Putting Out the Eyes of the Sage with Five Powers; Killing the Whole Herd; Drinking from the Wooden Pipe; Seeing Another Man’s Plastered House; Curing Baldness; The Piśāca Demons”〔T04 0546b18〕

In the table of contents, the title 「破五通仙眼喻」—“Putting Out the Eyes of the Sage with Five Powers” runs across the two lines 〔0546b22–b23〕, and the title 「見他人塗舍喻」—“Seeing Another Man’s Plastered House” runs across the two lines 〔0546b23–b24〕. One title in the table of contents differs from the title at the head of the parable; it is recorded together, without adjudication (the reader-facing parable titles follow the titles at the head of the parables):

• Parable 23: the table of contents has 「賊盜錦繡用裹氀褐喻」—“the parable of the thief who robbed brocade to wrap coarse wool rags”〔T04 0546b18〕; the head of the parable has 「（二三）賊偷錦繡用裹氀褐喻」—“(23) the parable of the thief who stole brocade to wrap coarse wool rags”〔T04 0546c06〕. The Taishō note 〔0546007〕 on the title in the table of contents records 「盜【大】，偷【宋】【元】【明】」—“‘rob’ in the Taishō; ‘steal’ in the Song, Yuan, and Ming editions”; that is, in the three editions the title in the table of contents has the same character as the head of the parable (see the ninth topic).

In the other nineteen titles, the table of contents and the head of the parable agree word for word (including the 「効」—“imitate” of Parable 26, the 「群」—“herd” of Parable 37, and the 「筩」—“pipe” of Parable 38).

The sequence of the twenty parables (the titles are verbatim from the head of each parable, here given in English; “Han” is the count of Chinese characters from the title line of the parable to the line before the title of the next parable; the type follows the base text’s own markers 「言」—“said,” 「答」—“answered,” 「問」—“asked,” and 「念」—“thought”):

The 278 in the row of Parable 41 does not include the closing title of the fascicle that follows it (6); the colophon and table of contents before the head of the first parable come to 126. In total: the twenty parables 3,702, the head of the fascicle 126, the closing title 6; 3,834 in all.

II. Collation with the Alternate Translations

This sūtra has no alternate translation. Of the fifty-nine note numbers and sixty-three variant readings of the Taishō collation notes anchored in this fascicle, not one marks the number of an alternate translation, nor is there any mark of a parallel in another sūtra. The other sūtras of miscellaneous parables of the same kind are not alternate translations of this sūtra; they are not collated, and no comparison of our own making is set up.

III. Scriptural and Treatise Grounding (the “eye”)

This sūtra is the author’s gathering of parables to make the Dharma clear; the Dharma that each application points out is listed below parable by parable. Of other sūtras, only words identical, word for word, in the base text of the Saṃyukta Āgama as this edition carries it are taken (anchors beginning with T02), and only the shared word is recorded; the other sūtra is not used to explain this parable, nor this parable to explain the other sūtra; where the context of the other sūtra differs from the matter of this parable, nothing further is said. Where no shared word is found, it is recorded as ‘no verbatim grounding for this parable found in the texts on hand,’ together with the words that were searched.

Parable 22 · vigor · the fruit of buddhahood · the fruit of the hearers · birth and death · arhat

• This sūtra: 「無量方便勤行精進仰求佛果」—“with measureless means they practice diligently and with vigor, looking up in quest of the fruit of buddhahood”〔T04 0546c03〕; 「不如發心求聲聞果」—“better to resolve to seek the fruit of the hearers”〔T04 0546c04〕; 「速斷生死作阿羅漢」—“quickly cut off birth and death, and become arhats”〔T04 0546c05〕
• The same word in another sūtra: 「復觀精進，離諸懈怠」—“and again contemplates vigor, free of all laziness”〔T02 0035a09〕—the same word 「精進」—“vigor”; 「為諸聲聞所作已作」—“what was to be done by the hearers has been done”〔T02 0071c08〕—the same word 「聲聞」—“hearer”; 「竟無始生死」—“birth and death that in the end has no beginning”〔T02 0018c26〕—the same word 「生死」—“birth and death”; 「乃至得阿羅漢，心得解脫」—“up to attaining arhatship, the mind attaining liberation”〔T02 0003b27〕—the same word 「阿羅漢」—“arhat.”

‘The fruit of buddhahood,’ ‘the fruit of the hearers,’ and ‘a mind of retreat’: no verbatim grounding for this parable found in the texts on hand (words searched: the fruit of buddhahood · the fruit of the hearers · a mind of retreat).

Parable 23 · faith · the Buddha’s Dharma · good dharmas · merit · pure precepts

• This sūtra: 「既有信心入佛法中」—“having had faith and entered the Buddha’s Dharma”〔T04 0546c09〕; 「以貪利故破於清淨戒及諸功德」—“for the sake of greed for profit, they break their pure precepts and all kinds of merit”〔T04 0546c10〕
• The same word in another sūtra: 「信心善男子」—“a good man of faith”〔T02 0012a10〕—the same word 「信心」—“faith”; 「亦不教人於佛法中修諸梵行」—“nor does he teach others to cultivate the holy life within the Buddha’s Dharma”〔T02 0034a10〕—the same word 「佛法」—“the Buddha’s Dharma”; 「如是說正順欣樂善法」—“speaking thus, one rightly accords with and delights in good dharmas”〔T02 0019c09〕—the same word 「善法」—“good dharmas”; 「真實功德」—“true merits”〔T02 0012c10〕—the same word 「功德」—“merit.”

‘Pure precepts’: no verbatim grounding for this parable found in the texts on hand (word searched: pure precepts).

Parable 24 · bodhisattva · austerities · arhat · the fruit of buddhahood

• This sūtra: 「以菩薩曠劫修行」—“because a bodhisattva must practice through vast kalpas”〔T04 0546c15〕; 「因難行苦行以為不樂」—“because they must perform austerities hard to perform, they think this is not joyful”〔T04 0546c16〕; 「不如作阿羅漢，速斷生死，其功甚易」—“Better to become an arhat and quickly cut off birth and death; that work is very easy”〔T04 0546c17〕
• The same word in another sūtra: 「菩薩摩訶薩」—“bodhisattva-mahāsattva”〔T02 0317a26〕—the same word 「菩薩」—“bodhisattva”; 「我今持戒、苦行、修諸梵行」—“I now keep the precepts, practice austerities, and cultivate the holy life”〔T02 0315a03〕—the same word 「苦行」—“austerities”; for the same words 阿羅漢 (“arhat”) and 生死 (“birth and death”) see Parable 22.

‘Vast kalpas,’ ‘hard to perform,’ and ‘the fruit of buddhahood’: no verbatim grounding for this parable found in the texts on hand (words searched: vast kalpas · hard to perform · the fruit of buddhahood).

Parable 25 · leaving home · the five desires · merit · keeping the precepts

• This sūtra: 「入佛法中出家求道」—“they enter the Buddha’s Dharma and leave home to seek the Way”〔T04 0546c24〕; 「還復念其妻子眷屬、世間之事五欲之樂」—“they then think of their wives and kin, the affairs of the world, and the pleasures of the five desires”〔T04 0546c25〕; 「失其功德之火、持戒之水」—“they lose the fire of their merit and the water of keeping the precepts”〔T04 0546c26〕
• The same word in another sūtra: 「剃除鬚髮，身著法服，信家非家出家」—“shaving off beard and hair, wearing the Dharma robes, in faith leaving home for homelessness”〔T02 0003a11〕—the same word 「出家」—“leaving home”; 「自心多逐過去五欲功德」—“one’s own mind often runs after the merits of the five desires of the past”〔T02 0053a29〕—the same words 「五欲」—“the five desires” and 「功德」—“merit”; 「我今持戒、苦行、修諸梵行」—“I now keep the precepts, practice austerities, and cultivate the holy life”〔T02 0315a03〕—the same word 「持戒」—“keeping the precepts.”

‘Wives and kin’: no verbatim grounding for this parable found in the texts on hand (word searched: wives and children).

Parable 26 · the Buddha, the Dharma King · the Tathāgata, the Dharma King · means · good dharmas · the three evil destinies

• This sūtra: 「於佛法王欲得親近」—“toward the Buddha, the Dharma King, they wish to be able to draw near”〔T04 0547a07〕; 「如來法王為眾生故」—“the Tathāgata, the Dharma King, for the sake of beings”〔T04 0547a08〕; 「種種方便現其闕短」—“shows by all kinds of means his own shortcomings”〔T04 0547a09〕; 「於佛法中永失其善墮於三惡」—“within the Buddha’s Dharma they lose their own good forever and fall into the three evil destinies”〔T04 0547a11〕
• The same word in another sūtra: 「趣三惡道」—“heading for the three evil paths”〔T02 0043a12〕—the same word 「三惡」—“the three evil destinies”; for the same words 善法 (“good dharmas”) and 佛法 (“the Buddha’s Dharma”) see Parable 23.

‘Dharma King,’ ‘the Buddha, the Dharma King,’ and ‘the Tathāgata, the Dharma King’: no verbatim grounding for this parable found in the texts on hand (words searched: Dharma King · the Tathāgata, the Dharma King).

Parable 27 · the contemplation of impurity · the five aggregates · female beauty · the five desires · hell · birth and death

• This sūtra: 「修不淨觀，即得除去五陰身瘡」—“by cultivating the contemplation of impurity one can remove the sores of the body of the five aggregates”〔T04 0547a19〕; 「我欲觀於女色及以五欲」—“I will look at female beauty and the five desires”〔T04 0547a20〕; 「流轉生死墮於地獄」—“wander on in birth and death, and fall into hell”〔T04 0547a21〕
• The same word in another sūtra: 「若觀不淨」—“if one contemplates the impure”〔T02 0311b05〕—the same word 「不淨」—“the impure”; 「為說五陰」—“expounds the five aggregates for them”〔T02 0014b23〕—the same word 「五陰」—“the five aggregates”; 「有六觸入處地獄」—“there is a hell of the six bases of contact”〔T02 0053a13〕—the same word 「地獄」—“hell”; for the same word 五欲 (“the five desires”) see Parable 25.

‘The contemplation of impurity,’ ‘female beauty,’ and ‘wandering on in birth and death’: no verbatim grounding for this parable found in the texts on hand (words searched: the contemplation of impurity · female beauty · wandering on in birth and death).

Parable 28 · ascetics · brāhmaṇas · great renown and virtue · gain and offerings

• This sūtra: 「聞他宿舊沙門婆羅門有大名德」—“hearing that ascetics and brāhmaṇas of long standing have great renown and virtue”〔T04 0547b01〕; 「恭敬得大利養」—“are revered, and receive much gain and offerings”〔T04 0547b03〕
• The same word in another sūtra: 「若魔、若梵、沙門、婆羅門」—“whether Māra or Brahmā, ascetics or brāhmaṇas”〔T02 0002c03〕—the same words 「沙門」—“ascetics” and 「婆羅門」—“brāhmaṇas”; 「以求於利養」—“to seek gain and offerings”〔T02 0063c16〕—the same word 「利養」—“gain and offerings.”

‘Of long standing’ and ‘renown and virtue’: no verbatim grounding for this parable found in the texts on hand (words searched: of long standing · renown and virtue).

Parable 29 · the human body · followers of other paths · austerities · the Brahmā heaven · hell

• This sūtra: 「從過去身修諸善法得此人身」—“from past bodies they have cultivated all kinds of good dharmas and obtained this human body”〔T04 0547b16〕; 「應當保護進德修業」—“which they should protect, advancing in virtue and cultivating good works”〔T04 0547b17〕; 「乃為外道邪惡妖女之所欺誑」—“yet they are deceived and enticed by the wicked, bewitching women of other paths”〔T04 0547b18〕; 「修諸苦行，投巖赴火」—“practice all kinds of austerities, leap from mountain cliffs, throw yourself into fire”〔T04 0547b19〕; 「當生梵天長受快樂」—“you will be reborn in the Brahmā heaven and enjoy bliss for a long time”〔T04 0547b20〕
• The same word in another sūtra: 「牛者譬人身麁色」—“the ox stands for the coarse form of the human body”〔T02 0075b09〕—the same word 「人身」—“the human body”; 「若外道出家來問我言」—“if those gone forth among the followers of other paths come and ask me”〔T02 0012b14〕—the same word 「外道」—“followers of other paths”; 「從梵天沒」—“passing away from the Brahmā heaven”〔T02 0071c23〕—the same word 「梵天」—“the Brahmā heaven”; 「當墮地獄」—“will fall into hell”〔T02 0077c16〕—the same word 「地獄」—“hell”; for the same word 苦行 (“austerities”) see Parable 24.

‘Advancing in virtue and cultivating good works’ and ‘leaping from cliffs, throwing oneself into fire’: no verbatim grounding for this parable found in the texts on hand (words searched: advancing in virtue and cultivating good works · leaping from cliffs · throwing oneself into fire).

Parable 30 · much learning · fame and gain · the leaking body · worldly pleasure · good dharmas

• This sūtra: 「既修多聞，為其名利秘惜其法」—“having cultivated much learning, for the sake of their own fame and gain they hide and hoard their Dharma”〔T04 0547c05〕; 「為此漏身之所誑惑妄期世樂」—“deluded and deceived by this leaking body, they wrongly hope for worldly pleasure”〔T04 0547c06〕; 「喪失善法」—“they lose good dharmas”〔T04 0547c07〕
• The same word in another sūtra: 「如世尊說多聞」—“as the World-Honored One speaks of much learning”〔T02 0005c01〕—the same word 「多聞」—“much learning”; for the same word 善法 (“good dharmas”) see Parable 23.

For the word ‘fame and gain,’ what is found in the other sūtra is 「是名利刺傷聖法、律」—“this is called the thorn of gain that wounds the noble Dharma and discipline”〔T02 0314b02〕, where ‘is called’ and ‘the thorn of gain’ stand side by side; the words differ, and it is not listed. ‘The leaking body,’ ‘worldly pleasure,’ and ‘deluded and deceived’: no verbatim grounding for this parable found in the texts on hand (words searched: the leaking body · worldly pleasure · deluded and deceived).

Parable 31 · offerings · turning one’s back on kindness

• This sūtra: 「雖千百年受人供養都無報償」—“though for a thousand or a hundred years they receive the offerings of others, they make no return or repayment at all”〔T04 0547c26〕; 「背恩之人亦復如是」—“Those who turn their backs on kindness are so too”〔T04 0547c27〕
• The same word in another sūtra: 「於大師所恭敬、尊重、供養」—“toward the great teacher, revering, honoring, and making offerings”〔T02 0037a02〕—the same word 「供養」—“offerings.”

‘Turning one’s back on kindness’: no verbatim grounding for this parable found in the texts on hand (words searched: turning one’s back on kindness · repaying kindness).

Parable 32 · followers of other paths · the Buddha’s Dharma · outer scriptures

• This sūtra: 「偷取佛法著己法中，妄稱己有非是佛法」—“steal the Buddha’s Dharma and put it into their own teaching, falsely calling it their own and not the Buddha’s Dharma”〔T04 0548a04〕; 「燒滅外典不行於世」—“their outer scriptures are burned away and do not circulate in the world”〔T04 0548a05〕
• The same word in another sūtra: for the same word 外道 (“followers of other paths”) see Parable 29; for the same word 佛法 (“the Buddha’s Dharma”) see Parable 23.

‘Outer scriptures’: no verbatim grounding for this parable found in the texts on hand (word searched: outer scriptures).

Parable 33 · the Tathāgata, the Dharma King · keeping the precepts · merit · means · breaking the precepts

• This sūtra: 「如來法王有持戒樹能生勝果」—“the Tathāgata, the Dharma King, has the tree of keeping the precepts, which can bring forth a supreme fruit”〔T04 0548a14〕; 「應當持戒修諸功德」—“they should keep the precepts and cultivate all kinds of merit”〔T04 0548a15〕; 「破戒之人亦復如是」—“Those who break the precepts are so too”〔T04 0548a17〕
• The same word in another sūtra: for the same word 持戒 (“keeping the precepts”) see Parable 25; for the same word 功德 (“merit”) see Parable 23.

‘The tree of keeping the precepts’ and ‘breaking the precepts’: no verbatim grounding for this parable found in the texts on hand (words searched: the tree of keeping the precepts · breaking the precepts).

Parable 34 · the true Dharma · the five paths · nirvāṇa · the One Vehicle · the three vehicles · the Lesser Vehicle · birth and death

• This sūtra: 「修行正法度於五道向涅槃城」—“practicing the true Dharma, crossing beyond the five paths, heading for the city of nirvāṇa”〔T04 0548a27〕; 「頓駕生死不能復進」—“halting their carriage in the midst of birth and death, unable to go forward any more”〔T04 0548a28〕; 「於一乘法分別說三」—“within the Dharma of the One Vehicle he distinguishes and speaks of three”〔T04 0548a29〕; 「後聞人說無有三乘，故是一道」—“afterward they hear someone say that there are no three vehicles, it is still one path”〔T04 0548b02〕
• The same word in another sūtra: 「於正法中，得無所畏」—“within the true Dharma, one attains fearlessness”〔T02 0006b27〕—the same word 「正法」—“the true Dharma”; 「不著故自覺涅槃」—“because one is not attached, one realizes nirvāṇa by oneself”〔T02 0031c10〕—the same word 「涅槃」—“nirvāṇa”; for the same word 生死 (“birth and death”) see Parable 22.

‘The five paths,’ ‘the One Vehicle,’ ‘the three vehicles,’ ‘the Lesser Vehicle,’ and ‘one path’: no verbatim grounding for this parable found in the texts on hand (words searched: the five paths · the One Vehicle · the three vehicles · the Lesser Vehicle · one path).

Parable 35 · ordinary people · afflictions · Māra, king of birth and death · the view of the body · the view of self · meditation · the factors of the path · without outflows · the fruits of the Way of the three vehicles

• This sūtra: 「凡夫之人亦復如是，為無量煩惱之所窮困」—“Ordinary people are so too: impoverished by measureless afflictions”〔T04 0548b10〕; 「而為生死魔王債主之所纏著」—“and also bound by the creditor Māra, king of birth and death”〔T04 0548b11〕; 「為身見鏡之所惑亂」—“bewildered and disturbed by the mirror of the view of the body”〔T04 0548b13〕; 「禪定道品無漏諸善三乘道果」—“meditation, the factors of the path, all the good dharmas without outflows, the fruits of the Way of the three vehicles”〔T04 0548b15〕; 「著我見者亦復如是」—“those attached to the view of self are so too”〔T04 0548b16〕
• The same word in another sūtra: 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person”〔T02 0031c04〕—the same word 「凡夫」—“ordinary person”; 「瞋恚、愚癡及餘種種上煩惱心法」—“anger, delusion, and the various other mental factors of the secondary afflictions”〔T02 0013b21〕—the same word 「煩惱」—“afflictions”; 「謂身見、戒取、疑」—“namely, the view of the body, grasping at precepts, and doubt”〔T02 0016a12〕—the same word 「身見」—“the view of the body”; 「於五受陰生我見繫著」—“gives rise to the view of self and is bound fast to the five aggregates of clinging”〔T02 0016a22〕—the same word 「我見」—“the view of self”; 「而示現入禪定正受」—“and shows himself entering meditation and right absorption”〔T02 0050b18〕—the same word 「禪定」—“meditation”; 「具諸道品」—“complete in the factors of the path”〔T02 0035a10〕—the same word 「道品」—“the factors of the path”; 「得無漏，心解脫、慧解脫」—“attaining without outflows, liberation of mind and liberation by wisdom”〔T02 0010c15〕—the same word 「無漏」—“without outflows.”

‘King Māra,’ ‘the three vehicles,’ and ‘the fruits of the Way’: no verbatim grounding for this parable found in the texts on hand (words searched: King Māra · the three vehicles · the fruits of the Way).

Parable 36 · dhūta · austerities · among the tombs · beneath trees · the four stations of mindfulness · the contemplation of impurity · offerings · the fruit of the Way · the eye of the Way

• This sūtra: 「頭陀苦行山林曠野塚間樹下」—“the austerities of dhūta in mountain forests, open wilds, among the tombs, and beneath trees”〔T04 0548b27〕; 「修四意止及不淨觀」—“cultivating the four stations of mindfulness and the contemplation of impurity”〔T04 0548b27〕; 「種種供養」—“make all kinds of offerings”〔T04 0548b28〕; 「使道果不成，喪其道眼」—“so that the fruit of the Way cannot be accomplished, and make them lose their eye of the Way”〔T04 0548b29〕
• The same word in another sūtra: 「自餓居塚間」—“starving themselves and dwelling among the tombs”〔T02 0063c12〕—the same word 「塚間」—“among the tombs”; 「若比丘於空閑處樹下坐」—“if a bhikṣu sits beneath a tree in a quiet, empty place”〔T02 0020b08〕—the same word 「樹下」—“beneath a tree”; for the same word 苦行 (“austerities”) see Parable 24; for the same word 不淨 (“the impure”) see Parable 27; for the same word 供養 (“offerings”) see Parable 31.

‘Dhūta,’ ‘the four stations of mindfulness,’ ‘the fruit of the Way,’ and ‘the eye of the Way’: no verbatim grounding for this parable found in the texts on hand (words searched: dhūta · the four stations of mindfulness · the fruit of the Way · the eye of the Way).

Parable 37 · the full precepts · shame and remorse · repentance

• This sūtra: 「受持如來具足之戒」—“they receive and keep the Tathāgata’s full precepts”〔T04 0548c07〕; 「不生慚愧清淨懺悔」—“they feel no shame and remorse and do not purely repent”〔T04 0548c08〕
• The same word in another sūtra: 「慚愧失色」—“ashamed and losing color”〔T02 0036b25〕—the same word 「慚愧」—“shame and remorse.”

For the word ‘the full precepts,’ what is found in the other sūtra is 「受具足戒」—“received the full precepts”〔T02 0032b24〕; the words differ, and it is not listed. ‘Repentance’: no verbatim grounding for this parable found in the texts on hand (word searched: repentance).

Parable 38 · birth and death · thirsting craving · the five desires · forms, sounds, odours, and tastes · the six senses · false thinking · liberation

• This sūtra: 「為生死渴愛，飲五欲鹹水」—“because of the thirsting craving of birth and death, they drink the salt water of the five desires”〔T04 0548c19〕; 「汝色聲香味莫復更來使我見也」—“You forms, sounds, odours, and tastes, do not come any more to be seen by me”〔T04 0548c21〕; 「當攝汝六情閉其心意」—“you should gather in your six senses and close off your mind”〔T04 0548c24〕; 「妄想不生便得解脫」—“when false thinking does not arise, you attain liberation”〔T04 0548c25〕
• The same word in another sūtra: 「色、聲、香、味、觸、法」—“forms, sounds, odours, tastes, tangibles, and dharmas”〔T02 0050c21〕—the same words 「色」—“forms,” 「聲」—“sounds,” 「香」—“odours,” and 「味」—“tastes”; 「餘則妄想」—“the rest is false thinking”〔T02 0045a29〕—the same word 「妄想」—“false thinking”; 「心得解脫」—“the mind attains liberation”〔T02 0015c04〕—the same word 「解脫」—“liberation”; 「少作方便，便得解脫」—“with a little effort of means, one attains liberation”〔T02 0089c13〕—the same sentence fragment 「便得解脫」—“one attains liberation”; for the same words 生死 (“birth and death”) and 五欲 (“the five desires”) see Parable 22 and Parable 25.

‘Thirsting craving’ and ‘the six senses’: no verbatim grounding for this parable found in the texts on hand (words searched: thirsting craving · the six senses).

Parable 39 · giving freely · merit · the sages · rebirth in heaven · liberation

• This sūtra: 「不如惠施可得功德」—“it would have been better to give it freely and gain merit”〔T04 0549a06〕; 「聞聖人說法修行諸善」—“hearing the sages expound the Dharma, saying that one who cultivates all kinds of good dharmas”〔T04 0549a07〕; 「捨此身已可得生天及以解脫」—“can, after casting off this body, attain rebirth in heaven and liberation”〔T04 0549a08〕
• The same word in another sūtra: 「惠施、調伏、護持」—“giving freely, taming, and guarding”〔T02 0044c09〕—the same word 「惠施」—“giving freely”; 「凡夫染習五欲，無有厭足，聖人智慧成滿」—“ordinary people are steeped in the five desires and never sated; the wisdom of the sages is complete”〔T02 0068b01〕—the same word 「聖人」—“the sages”; for the same word 功德 (“merit”) see Parable 23; for the same word 解脫 (“liberation”) see Parable 38.

‘Rebirth in heaven’: no verbatim grounding for this parable found in the texts on hand (word searched: rebirth in heaven).

Parable 40 · birth, old age, sickness, and death · long life without death · ascetics · brāhmaṇas · impermanence · peace and bliss

• This sūtra: 「為生老病死之所侵惱」—“harassed and afflicted by birth, old age, sickness, and death”〔T04 0549a18〕; 「欲求長生不死之處」—“they wish to seek a place of long life without death”〔T04 0549a19〕; 「聞有沙門婆羅門等世之良醫善療眾患」—“hearing that there are ascetics, brāhmaṇas, and others who are the good physicians of the world, skilled at treating all kinds of ailments”〔T04 0549a19〕; 「唯願為我除此無常生死之患，常處安樂長存不變」—“We pray only that you rid us of this ailment of impermanence and birth and death, and let us abide always in peace and bliss, enduring without change”〔T04 0549a21〕
• The same word in another sūtra: 「則不能越生、老、病、死」—“then one cannot pass beyond birth, old age, sickness, and death”〔T02 0001b08〕—the same words 「生」—“birth,” 「老」—“old age,” 「病」—“sickness,” and 「死」—“death” named together; 「尊者舍利弗！無常」—“Venerable Śāriputra! Impermanent”〔T02 0031a17〕—the same word 「無常」—“impermanent”; 「長夜安樂」—“peace and bliss through the long night”〔T02 0003c12〕—the same word 「安樂」—“peace and bliss”; 「色是我，無二無異，長存不變」—“form is the self, not two, not different, enduring without change”〔T02 0072b04〕—the same sentence fragment 「長存不變」—“enduring without change”; for the same words 沙門 (“ascetics”) and 婆羅門 (“brāhmaṇas”) see Parable 28.

‘Long life without death’: no verbatim grounding for this parable found in the texts on hand (words searched: long life · without death).

Parable 41 · the hosts of Māra · followers of other paths · giving · humans and gods in the five paths · meditation · the enemy Māra · afflictions · keeping the precepts · with outflows · fruition and retribution · freedom from suffering · the fruits of the Way

• This sūtra: 「毘舍闍者喻於眾魔及以外道」—“The piśāca demons stand for the hosts of Māra and the followers of other paths”〔T04 0549b10〕; 「人天五道資用之具皆從中出」—“the goods needed by humans and gods in the five paths all come out of it”〔T04 0549b11〕; 「消伏魔怨煩惱之賊」—“it can dispel and subdue the enemy Māra and the thieves of the afflictions”〔T04 0549b12〕; 「喻於有漏中強求果報」—“stands for forcing a quest for fruition and retribution within the outflows”〔T04 0549b13〕; 「便得離苦獲得道果」—“one can then be free of suffering and obtain the fruits of the Way”〔T04 0549b15〕
• The same word in another sūtra: 「摧伏眾魔怨」—“crushing the hosts of Māra, the enemy”〔T02 0076c01〕—the same words 「眾魔」—“the hosts of Māra” and 「魔怨」—“the enemy Māra”; 「一者布施」—“first, giving”〔T02 0068a29〕—the same word 「布施」—“giving”; 「若色有漏、是取」—“if form is defiled and is clinging”〔T02 0013b26〕—the same word 「有漏」—“with outflows”; 「得諸勝妙可愛果報之事」—“obtains things of excellent, wonderful, and lovely fruition and retribution”〔T02 0067c17〕—the same word 「果報」—“fruition and retribution”; 「離苦者」—“one who is free of suffering”〔T02 0021a13〕—the same word 「離苦」—“free of suffering”; for the same words 外道 (“followers of other paths”), 禪定 (“meditation”), 煩惱 (“afflictions”), and 持戒 (“keeping the precepts”) see Parable 29, Parable 35, and Parable 25.

‘Humans and gods,’ ‘the five paths,’ and ‘the fruits of the Way’: no verbatim grounding for this parable found in the texts on hand (words searched: humans and gods · the five paths · the fruits of the Way).

IV. Essentials of the Commentary on This Passage

The parables of this fascicle have no line-by-line ancient commentary. Each parable of this sūtra has its own application, explaining the matter by the Dharma; this is the sūtra’s own explanation of itself. Below are listed, parable by parable, the words of self-explanation within the application other than the application sentences (verbatim + anchor); for the opening sentences of the applications and the application sentences, already listed in the tenth topic, only the anchors are given here.

1. Parable 22—anchors 〔T04 0546c02〕〔T04 0546c05〕; 「無量方便勤行精進仰求佛果」—“with measureless means they practice diligently and with vigor, looking up in quest of the fruit of buddhahood”〔T04 0546c03〕; 「以其難得便生退心」—“because it is hard to attain, a mind of retreat arises in them”〔T04 0546c04〕.
2. Parable 23—anchors 〔T04 0546c08〕〔T04 0546c11〕; 「以貪利故破於清淨戒及諸功德」—“for the sake of greed for profit, they break their pure precepts and all kinds of merit”〔T04 0546c10〕.
3. Parable 24—anchors 〔T04 0546c15〕〔T04 0546c19〕; 「因難行苦行以為不樂」—“because they must perform austerities hard to perform, they think this is not joyful”〔T04 0546c16〕; 「後欲求佛果終不可得」—“Afterward, wishing to seek the fruit of buddhahood, they can never attain it”〔T04 0546c17〕.
4. Parable 25—anchors 〔T04 0546c24〕〔T04 0546c27〕; 「既得出家還復念其妻子眷屬」—“having been able to leave home, they then think of their wives and kin”〔T04 0546c25〕; 「失其功德之火、持戒之水」—“they lose the fire of their merit and the water of keeping the precepts”〔T04 0546c26〕.
5. Parable 26—anchors 〔T04 0547a07〕〔T04 0547a12〕; 「種種方便現其闕短」—“shows by all kinds of means his own shortcomings”〔T04 0547a09〕; 「或聞其法見有字句不正，便生譏毀」—“or, hearing his Dharma and seeing that some words and phrases are not proper, they give rise to mockery and slander”〔T04 0547a09〕.
6. Parable 27—anchors 〔T04 0547a18〕〔T04 0547a22〕; 「未見不淨，返為女色之所惑亂」—“Before they have seen the impure, they are instead bewildered and disturbed by female beauty”〔T04 0547a21〕.
7. Parable 28—anchors 〔T04 0547b01〕〔T04 0547b05〕; 「虛自假稱，妄言有德」—“They falsely make claims for themselves and wrongly say they have virtue”〔T04 0547b04〕; 「既失其利，復傷其行」—“they both lose that gain and damage their own conduct”〔T04 0547b04〕.
8. Parable 29—anchors 〔T04 0547b16〕〔T04 0547b22〕; 「應當保護進德修業」—“which they should protect, advancing in virtue and cultivating good works”〔T04 0547b17〕; 「既失人身空無所獲」—“They both lose the human body and are left empty with nothing gained”〔T04 0547b21〕.
9. Parable 30—anchors 〔T04 0547c04〕〔T04 0547c08〕; 「為其名利秘惜其法，不肯為人教化演說」—“for the sake of their own fame and gain they hide and hoard their Dharma, unwilling to teach and expound it for others”〔T04 0547c05〕; 「喪失善法」—“they lose good dharmas”〔T04 0547c07〕.
10. Parable 31—anchors 〔T04 0547c25〕〔T04 0547c27〕; 「雖千百年受人供養都無報償，常為損害終不為益」—“though for a thousand or a hundred years they receive the offerings of others, they make no return or repayment at all, constantly cause harm, and never bring benefit”〔T04 0547c26〕.
11. Parable 32—anchors 〔T04 0548a03〕〔T04 0548a05〕; 「妄稱己有非是佛法」—“falsely calling it their own and not the Buddha’s Dharma”〔T04 0548a04〕; 「燒滅外典不行於世」—“their outer scriptures are burned away and do not circulate in the world”〔T04 0548a05〕.
12. Parable 33—anchors 〔T04 0548a13〕〔T04 0548a17〕; 「不解方便，返毀其禁」—“not understanding means, they instead destroy the prohibitive precepts”〔T04 0548a15〕.
13. Parable 34—anchors 〔T04 0548a26〕〔T04 0548b03〕; 「心生厭惓，便欲捨離，頓駕生死不能復進」—“weariness arises in their hearts and they wish to give up, halting their carriage in the midst of birth and death, unable to go forward any more”〔T04 0548a27〕; 「於一乘法分別說三」—“within the Dharma of the One Vehicle he distinguishes and speaks of three”〔T04 0548a29〕; 「以信佛語終不肯捨」—“Because they believe the Buddha’s word, they will never give it up”〔T04 0548b02〕.
14. Parable 35—anchors 〔T04 0548b10〕〔T04 0548b16〕; 「妄見有我，即便封著，謂是真實」—“they wrongly see that there is a self, and then cling to it and are attached, taking it to be real”〔T04 0548b14〕.
15. Parable 36—anchors 〔T04 0548b26〕〔T04 0548c01〕; 「毀他善法，使道果不成，喪其道眼」—“they destroy their good dharmas, so that the fruit of the Way cannot be accomplished, and make them lose their eye of the Way”〔T04 0548b29〕.
16. Parable 37—anchors 〔T04 0548c07〕〔T04 0548c10〕; 「我已破一戒，既不具足，何用持為」—“I have already broken one precept; since they are no longer full, what use is keeping them?”〔T04 0548c09〕; 「一切都破無一在者」—“they break all the precepts, leaving not one”〔T04 0548c09〕.
17. Parable 38—anchors 〔T04 0548c18〕〔T04 0548c26〕; 「然此五欲相續不斷」—“Yet these five desires go on without a break”〔T04 0548c21〕; 「當攝汝六情閉其心意，妄想不生便得解脫」—“you should gather in your six senses and close off your mind; when false thinking does not arise, you attain liberation”〔T04 0548c24〕.
18. Parable 39—anchors 〔T04 0549a06〕〔T04 0549a10〕; 「便自殺身望得生天及以解脫」—“they kill their own bodies, hoping to attain rebirth in heaven and liberation”〔T04 0549a08〕; 「徒自虛喪空無所獲」—“they uselessly squander their lives and are left empty with nothing gained”〔T04 0549a09〕.
19. Parable 40—anchors 〔T04 0549a18〕〔T04 0549a25〕; 「唯願為我除此無常生死之患，常處安樂長存不變」—“We pray only that you rid us of this ailment of impermanence and birth and death, and let us abide always in peace and bliss, enduring without change”〔T04 0549a21〕; 「我亦患此無常生老病死，種種求覓長存之處終不能得」—“We too suffer from this impermanent birth, old age, sickness, and death, and by all kinds of methods have sought a place of enduring, and have never been able to attain it”〔T04 0549a23〕.
20. Parable 41—anchors 〔T04 0549b10〕〔T04 0549b13〕; 「人天五道資用之具皆從中出」—“the goods needed by humans and gods in the five paths all come out of it”〔T04 0549b11〕; 「消伏魔怨煩惱之賊」—“it can dispel and subdue the enemy Māra and the thieves of the afflictions”〔T04 0549b12〕; 「必昇人天」—“it is sure to raise one up to humans and gods”〔T04 0549b12〕; 「若能修行善行及以布施持戒禪定，便得離苦獲得道果」—“If one can cultivate good conduct, together with giving, keeping the precepts, and meditation, one can then be free of suffering and obtain the fruits of the Way”〔T04 0549b14〕.

At the end of the parable passage of Parable 39, 「虛棄稻穀都無利益，不如惠施可得功德」—“He uselessly threw away the rice grain to no benefit at all; it would have been better to give it freely and gain merit”〔T04 0549a05〕 is a comment of the author, standing before the opening sentence of the application, 「凡夫之人亦復如是」—“Ordinary people are so too”〔T04 0549a06〕; its position is recorded, and it is not moved into the application.

V. Divergent Readings of the Commentators

There are no divergent readings of the ancient masters for this fascicle. This sūtra has no line-by-line ancient commentary, and there is nothing to set out in columns; the divergent readings of the three editions go into the ninth topic.

VI. Terms (first occurrences — glosses drawn only from the sūtra’s own words)

The terms found in this fascicle all follow the character forms of the base text (including transcriptions); where the sūtra itself explains a term, that explanation is quoted, and where it does not, ‘not explained in the sūtra’ is recorded. The terms 「凡夫」—“ordinary person,” 「涅槃」—“nirvāṇa,” 「五陰」—“the five aggregates,” 「無常」—“impermanent,” and 「沙門」—“ascetic,” recorded under Fascicle 1 as not occurring in that fascicle, all occur for the first time in this fascicle. Terms already seen in Fascicle 1 (such as followers of other paths · giving · rebirth in heaven · gain and offerings · austerities · liberation) are not listed again.

The terms of this fascicle are all Chinese; the transcribed ones (piśāca · yojana · tūla cotton · arhat · brāhmaṇa · ascetic) are recorded in the character forms of the base text; the base text of this fascicle gives no Sanskrit forms, and none are supplied for it here.

VII. Similes and Rhetoric

The kinds of matter in the parables (persons · objects · actions):

Types of rhetoric:

• Rebuke by counter-question—the king, the teacher, and someone rebuke the fool with counter-questions: Parable 26, 「汝為病耶」—“Are you ill?”〔T04 0547a03〕; Parable 29, 「云何著此麤弊衣褐」—“why do you wear this coarse, worn-out woolen robe?”〔T04 0547b10〕; Parable 31, 「汝何以不得瓦師將來，用是驢為」—“Why did you not bring the potter? What use is this donkey?”〔T04 0547c21〕; Parable 36, 「汝今毀眼，何所復任」—“now you have destroyed his eyes—what use can he still be?”〔T04 0548b25〕; Parable 38, 「汝何以不去，語言莫來」—“Why do you not go away yourself, instead of saying ‘do not come’?”〔T04 0548c17〕; in the application of Parable 38, the wise man’s 「何必不見、欲使不生」—“Why must you not see them and wish to make them not arise?”〔T04 0548c25〕.
• Words that rebuke folly—「汝大愚癡無有智慧」—“You are so foolish, without wisdom!” is found twice: Parable 31 〔T04 0547c24〕 and Parable 38 〔T04 0548c17〕.
• The fool’s self-justification—the fool answers by his own notion and shows his folly all the more: Parable 26, 「我不病眼，亦不著風，欲得王意，見王眼瞤故効王也」—“My eye is not ill, nor have I caught a wind; I wish to win the king’s favor, and seeing the king’s eye twitch, I imitated the king”〔T04 0547a04〕; Parable 27, 「我決得是治瘡方法」—“I have surely obtained this way of treating wounds”〔T04 0547a16〕; Parable 31, 「此驢勝於瓦師，瓦師久時所作瓦器，少時能破」—“This donkey is better than the potter: the wares the potter took a long time to make, it can break in a moment”〔T04 0547c22〕; Parable 36, 「臣以挑眼，更不得去，常住是國」—“Your servant has gouged out his eyes; he can no longer leave and will stay always in this country”〔T04 0548b23〕; Parable 38, 「我已飲竟，語汝莫來，何以故來」—“I have finished drinking and told you not to come; why do you still come?”〔T04 0548c16〕.
• Hyperbole—Parable 30, 「其羊滋多乃有千萬」—“his sheep multiplied so greatly that they came to thousands upon tens of thousands”〔T04 0547b24〕; Parable 31, 「假使百年不能成一」—“even given a hundred years, it could not make a single one”〔T04 0547c25〕; Parable 37, 「有二百五十頭牛」—“had two hundred and fifty cattle”〔T04 0548c03〕.
• Ending with a double loss—「二事俱失」—“both things were lost” is found twice: Parable 25 〔T04 0546c23〕 and Parable 32 〔T04 0548a03〕; in the application of Parable 28, 「既失其利，復傷其行」—“they both lose that gain and damage their own conduct”〔T04 0547b04〕.
• Ending with empty hands—「空無所獲」—“left empty with nothing gained” is found three times: Parable 29 〔T04 0547b22〕, Parable 36 〔T04 0548c01〕, and Parable 39 〔T04 0549a09〕; 「空無所得」—“left empty with nothing gained” in Parable 41 〔T04 0549b14〕; within the parables, 「都無所得」—“found nothing at all” in Parable 29 〔T04 0547b15〕, 「既無所獲」—“got nothing at all” in Parable 33 〔T04 0548a12〕, and 「竟無所得」—“in the end got nothing at all” in Parable 41 〔T04 0549b08〕.
• The lament of ‘uselessly …’—Parable 28, 「徒自傷損」—“uselessly harming oneself”〔T04 0547b05〕; Parable 33, 「徒自勞苦」—“uselessly wore himself out”〔T04 0548a12〕; Parable 39, 「徒自虛喪」—“they uselessly squander their lives”〔T04 0549a09〕; Parable 40, 「徒自疲勞不能得差」—“they uselessly weary themselves and cannot be cured”〔T04 0549a26〕.
• Ending with the laughter of the crowd—in this fascicle the only parable passage that ends with laughter is Parable 23, 「為智人所笑」—“was laughed at by the wise”〔T04 0546c08〕, and the application answers it with 「為世所笑亦復如是」—“are laughed at by the people of the world—so it is likewise”〔T04 0546c11〕.

Sentence patterns from parable to application (our own count, over the applications of the twenty parables):

「亦復如是」—“so it is likewise” occurs twenty-eight times in the whole fascicle, in nineteen parables; Parable 41 has not a single occurrence. The opening sentence of the application takes 「世間愚人」—“the fools of the world” as what is illustrated in three parables (22·23·28), 「世人」—“people of the world” in three (24·26·27), 「世間之人」—“people of the world” in nine (25·29·30·31·33·34·36·38·40), 「凡夫之人」—“ordinary people” in two (35·39), 「凡夫愚人」—“ordinary foolish people” in one (37), 「外道」—“followers of other paths” in one (32), and 「眾魔及以外道」—“the hosts of Māra and the followers of other paths” in one (41).

VIII. Citation and Carrying Forward

• Gathering by ancient commentaries—none of the parables of this fascicle is found gathered into a line-by-line commentary of the ancient masters.
• Anchors of the same words in another sūtra—already given in the third topic; here only the anchors are listed: 〔T02 0035a09〕〔T02 0071c08〕〔T02 0018c26〕〔T02 0003b27〕〔T02 0012a10〕〔T02 0034a10〕〔T02 0019c09〕〔T02 0012c10〕〔T02 0317a26〕〔T02 0315a03〕〔T02 0003a11〕〔T02 0053a29〕〔T02 0043a12〕〔T02 0311b05〕〔T02 0014b23〕〔T02 0053a13〕〔T02 0002c03〕〔T02 0063c16〕〔T02 0075b09〕〔T02 0012b14〕〔T02 0071c23〕〔T02 0077c16〕〔T02 0005c01〕〔T02 0037a02〕〔T02 0006b27〕〔T02 0031c10〕〔T02 0031c04〕〔T02 0013b21〕〔T02 0016a12〕〔T02 0016a22〕〔T02 0050b18〕〔T02 0035a10〕〔T02 0010c15〕〔T02 0063c12〕〔T02 0020b08〕〔T02 0036b25〕〔T02 0050c21〕〔T02 0045a29〕〔T02 0015c04〕〔T02 0089c13〕〔T02 0044c09〕〔T02 0068b01〕〔T02 0001b08〕〔T02 0031a17〕〔T02 0003c12〕〔T02 0072b04〕〔T02 0076c01〕〔T02 0068a29〕〔T02 0013b26〕〔T02 0067c17〕〔T02 0021a13〕.
• Shared sentence fragments—Parable 38’s 「妄想不生便得解脫」—“when false thinking does not arise, you attain liberation”〔T04 0548c25〕 has 「便得解脫」—“you attain liberation,” the same as in 「少作方便，便得解脫」—“with a little effort of means, one attains liberation”〔T02 0089c13〕; Parable 40’s 「常處安樂長存不變」—“abide always in peace and bliss, enduring without change”〔T04 0549a22〕 has 「長存不變」—“enduring without change,” the same as in 「色是我，無二無異，長存不變」—“form is the self, not two, not different, enduring without change”〔T02 0072b04〕. Only the shared characters are recorded; the matters of their contexts differ, and nothing further is said.
• Carrying forward within the fascicle—「如來法王」—“the Tathāgata, the Dharma King” appears in Parable 26 〔T04 0547a08〕, Parable 33 〔T04 0548a14〕, and Parable 34 〔T04 0548a28〕, and Parable 26 also has 「佛法王」—“the Buddha, the Dharma King”〔T04 0547a07〕; 「不淨觀」—“the contemplation of impurity” appears in Parable 27 〔T04 0547a19〕 and Parable 36 〔T04 0548b28〕; 「速斷生死」—“quickly cut off birth and death” appears in Parable 22 〔T04 0546c05〕 and Parable 24 〔T04 0546c17〕; 「沙門婆羅門」—“ascetics and brāhmaṇas” appears in Parable 28 〔T04 0547b02〕 and Parable 40 〔T04 0549a20〕; 「五欲」—“the five desires” appears in Parable 25 〔T04 0546c26〕, Parable 27 〔T04 0547a20〕, and Parable 38 〔T04 0548c19〕; 「地獄」—“hell” appears in Parable 27 〔T04 0547a22〕 and Parable 29 〔T04 0547b21〕; 「苦行」—“austerities” appears in Parable 24 〔T04 0546c16〕, Parable 29 〔T04 0547b19〕, and Parable 36 〔T04 0548b27〕; 「道果」—“the fruits of the Way” appears in Parable 35 〔T04 0548b15〕, Parable 36 〔T04 0548b29〕, and Parable 41 〔T04 0549b15〕; 「篋」—“chest” appears as the treasure chest of Parable 35 and the chest of Parable 41, and the application of Parable 41 has 「布施如篋」—“Giving is like the chest”〔T04 0549b10〕.
• Carrying forward across fascicles—Parable 40’s 「昔有一人頭上無毛」—“Once there was a man who had no hair on his head”〔T04 0549a12〕 is worded like Fascicle 1, Parable 3’s 「昔有愚人頭上無毛」—“Once there was a foolish man who had no hair on his head”〔T04 0543b09〕; Parable 37’s 「若犯一戒」—“if they break one precept”〔T04 0548c08〕 is worded like Fascicle 1, Parable 6’s 「比丘私犯一戒」—“a bhikṣu who secretly breaks one precept”〔T04 0543c24〕; Parable 32’s 「偷取佛法著己法中」—“steal the Buddha’s Dharma and put it into their own teaching”〔T04 0548a04〕 is worded close to Fascicle 1, Parable 8’s 「竊聽佛法著已法中以為自有」—“overhear the Buddha’s Dharma and put it into their own teaching, taking it as their own”〔T04 0544a26〕; the base text has 「已」—“already” in Fascicle 1 and 「己」—“one’s own” here, and this difference of character form is recorded as it stands, together, without adjudication.

IX. Placement Among the Recensions

The Taishō collation notes anchored in this fascicle come to fifty-nine note numbers in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, the Song, Yuan, and Ming, abbreviated 【三】 in the Taishō notes; 【麗-CB】 = the Koryŏ edition as recorded by the current collated edition; 【CB】 = the character adopted in the current transcription; ＊ = applies likewise at repeated occurrences of the same character; recorded together, without adjudication). How the notes are recorded: forty-nine in the mod form and forty-nine in the orig form (two ways of writing the same note number), ten in the add form (revision lines of the current collated edition, not original Taishō notes), none in cf1, none in cf2. In addition, seven variant readings recorded at repeated occurrences of the same character without note numbers are appended at the end of the table. No record of 【卍正-CB】 is found in the collation. In the table below, the ‘variant reading’ column follows the mod form of the Taishō notes word for word (the ten add entries follow their own form), with an English gloss after each.

Variant readings of the collated editions at repeated occurrences of the same character (without note numbers; base-text character → character of the three editions):

Of the seven entries above, the first five follow from the ＊ of the note 〔0546009〕, 「瞤【大】＊」—“‘twitch’ in the Taishō, ＊,” and the last two from the ＊ of the note 〔0547006〕, 「返【大】＊」—“‘instead’ in the Taishō, ＊.”

Notes on the division of fascicles and the numbering of the parables (recorded together, without adjudication):

• The division of fascicles—the Taishō note 〔0546013〕 is anchored at the title of the first parable of this fascicle (0546b25): 「【宋】【元】【明】不分卷，但目錄在卷上初」—“Song, Yuan, Ming do not divide the fascicles, but the table of contents stands at the beginning of the upper fascicle.” The Taishō note 〔0549012〕 is anchored at the closing title of this fascicle (0549b16): 「百喻…譯【大】，〔－〕【宋】【元】【明】，【宋】【元】【明】不分卷，目錄中估客駝死喻已下九頂上卷初，五人買婢共使作喻已下十五頂在下卷初」—“Taishō has the text from ‘Hundred Parables’ to ‘…translated’; Song, Yuan, Ming lack it; Song, Yuan, Ming do not divide the fascicles; in the table of contents, the nine titles from the Parable of the Merchant Whose Camel Died onward stand at the top of the beginning of the upper fascicle, and the fifteen titles from the Parable of the Five Men Who Bought a Slave Girl to Share Her Work onward stand at the top of the beginning of the lower fascicle.” The 〔－〕 recorded by the Taishō note 〔0546005〕 on the closing title of Fascicle 1 (anchor 0546a15) extends as far as 「鬼喻」—“…ghost parable,” that is, to the last title of the table of contents at the head of this fascicle, 「毘舍闍鬼喻」—“The Piśāca Demons”〔T04 0546b24〕 (see the ninth topic of Fascicle 1). The base text still divides the sūtra into four fascicles.
• The numbering in the table of contents—the Taishō note 〔0546014〕 is anchored at the title of the first parable (0546b25): 「目錄喻下有二十二乃至四十一記數下准之【元】【明】」—“Yuan, Ming: in the table of contents, below each ‘parable,’ the numbers twenty-two up to forty-one are recorded; the same applies below.”
• The numbers of the parables—three revision lines of the current collated edition: 0546b2501 「（二二）【CB】，［－］【大】」—“current reading ‘(22)’; Taishō lacks it” and 0546b2601 「［－］【CB】，（二二）【大】」—“current reading lacks it; Taishō ‘(22)’”; that is, the original Taishō printing places the number of Parable 22 at the head of the next line (0546b26), and the current transcription moves it to the title line (0546b25); 0546c0601 「三【CB】，二【大】」—“current reading ‘three’; Taishō ‘two’”; that is, for the number on the title line of Parable 23, the current transcription has 「（二三）」—“(23),” where the original Taishō printing has the numeral 「二」—“two.” Recorded together, without adjudication.
• The title of Parable 23—see the first topic: the Taishō note 〔0546007〕, 「盜【大】，偷【宋】【元】【明】」—“‘rob’ in the Taishō; ‘steal’ in the Song, Yuan, and Ming editions,” is anchored at the table of contents (0546b18); in the title at the head of the parable the base text has 「賊偷」—“the thief stole”〔T04 0546c06〕.

Character forms: there is one PUA-created character in this fascicle, 󱆄 (U+F1184), seen twice, in Parable 39: 「用稻穀󱆄水浸令熟」—“I used the chaff of rice, soaked in water until it was soft”〔T04 0549a01〕 and 「若純以稻󱆄不如合稻而用作之」—“If one uses only the chaff of rice, better to use it together with the rice grain itself”〔T04 0549a03〕; the original Taishō printing writes this character as 䴰 (U+F0439); see the notes 0549a0101 and 0549a0301. The character of the three editions, 𥌎 (U+2530E), is found only in the collation notes; the base text has 「瞤」—“twitch.” They are recorded as in the base text, without being changed to standard forms. There are no interlinear notes in this fascicle.

X. Correspondence of Parable and Application

All twenty parables have an application; parables without an application: none. Applications without a closing sentence of the kind 「亦復如是」—“so it is likewise”: Parable 39 ends with 「如彼愚人」—“like that fool,” and Parable 41 matches item by item and has no 「亦復如是」—“so it is likewise” anywhere in the passage; in Parables 22·36·37·38·40, 「亦復如是」—“so it is likewise” stands only in the opening sentence of the application, and their closings are given separately in this table; Parable 32 opens with 「如彼外道」—“Just like those followers of other paths,” and 「亦復如是」—“so it is likewise” stands in its closing sentence.