百喻經 卷第四Sūtra of One Hundred Parables · Fascicle 4

Placement of the passage as a whole. This unit is the whole of Fascicle 4 of the Sūtra of One Hundred Parables, and also the last fascicle of the sūtra: the fascicle title 「百喻經卷第四」—“Sūtra of One Hundred Parables, Fascicle 4”〔T04 0553b09〕; the author’s attribution 「尊者僧伽斯那撰」—“composed by the venerable Sengqiesina”〔T04 0553b11〕; 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 0553b12〕; a table of contents at the head of the fascicle with thirty-three titles; thirty-three parables (parables 66 to 98 in the sūtra’s sequence of parables); after Parable 98, the author’s closing verse of twelve lines 〔0557c12–c23〕 and the closing words 「尊者僧伽斯那造作癡花鬘竟」—“Here ends the Garland of Fools, made by the venerable Sengqiesina”〔T04 0557c24〕; and the closing title at the end of the fascicle, 「百喻經卷第四」—“Sūtra of One Hundred Parables, Fascicle 4”〔T04 0557c25〕. There are 5,580 Chinese characters in the fascicle. There is no preface in this fascicle. There are two verses: four lines quoted in the application of Parable 90 〔0556c06–c09〕, and the closing verse of twelve lines at the end of the fascicle 〔0557c12–c23〕. Each parable first narrates what a fool did (the parable), and then, with an application passage, points out the Dharma it illustrates (the application); all thirty-three 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,” 「問言」—“asked,” 「而作是言」—“and said,” and the like; in Parable 72 the listener of the physician’s words is not made clear in the base text, and none is supplied; in Parable 74 the listener of the brāhmaṇa’s 「便作是言」—“and he said” is not made clear in the base text, and none is supplied; in Parable 85, 「彼女」—“that woman” is the woman of her acquaintance, the one who herself says 「我雖未痛」—“though mine are not yet in pain”; in Parable 86 the subject of 「便言」—“they say” carries over from 「凡夫之人」—“ordinary people”; the indirect speech in Parables 66·69·77·86·95·96 is rendered as narration and not changed into direct quotation; in the application of Parable 98, the words of the followers of other paths with wrong views, the heavenly Māra Pāpīyān, and the bad friends are direct quotation in the base text and are recorded as such. Parable 94 has one interlinear note within the Taishō text 〔T04 0557a15〕. This sūtra has no alternate translation and no line-by-line ancient commentary. The Taishō collation notes anchored in this fascicle number ninety-seven (nine of them revision lines of the current collated edition), and in addition there are fourteen 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 4—this sūtra has four fascicles; Fascicle 1 holds parables 1 to 21, Fascicle 2 holds parables 22 to 41, Fascicle 3 holds parables 42 to 65, and this is the fourth fascicle, and also the last, holding parables 66 to 98; with it the ninety-eight parables of the whole sūtra come to an end. After Parable 98 come the closing verse and closing words in which the author tells his purpose in making this treatise, and after them the closing title of the fascicle. The head of the fascicle in the base text:

「百喻經卷第四」—“Sūtra of One Hundred Parables, Fascicle 4”〔T04 0553b09〕 「尊者僧伽斯那撰」—“composed by the venerable Sengqiesina”〔T04 0553b11〕 「蕭齊天竺三藏求那毘地譯」—“translated by Qiunapidi, Tripiṭaka master from India, under the Southern Qi”〔T04 0553b12〕

The closing title at the end of the fascicle likewise reads 「百喻經卷第四」—“Sūtra of One Hundred Parables, Fascicle 4”〔T04 0557c25〕. Between the head of this fascicle and the first parable there is no preface. The Song, Yuan, and Ming editions do not divide the fascicles, and the table of contents stands at the head of the lower fascicle in the three editions (Taishō note 〔0553017〕; see the ninth topic).

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

「口誦乘船法而不解用喻　夫婦食餅共為要喻　共相怨害喻　効其祖先急速食喻　甞菴婆羅果喻　為二婦故喪其兩目喻　唵米決口喻　詐言馬死喻　出家凡夫貪利養喻　駝瓮俱失喻　田夫思王女喻　搆驢乳喻　與兒期早行喻　為王負机喻　倒灌喻　為熊所嚙喻　比種田喻　獼猴喻　月蝕打狗喻　婦女患眼痛喻　父取兒耳璫喻　劫盜分財喻　獼猴把豆喻　得金鼠狼喻　地得金錢喻　貧兒欲與富等財物喻　小兒得歡喜丸喻　老母捉熊喻　摩尼水竇喻　二鴿喻　詐稱眼盲喻　為惡賊所劫失疊喻　小兒得大龜喻」—“Reciting the Art of Steering a Boat Without Knowing How to Use It; The Husband and Wife Who Made a Wager over a Cake; Harming Each Other out of Hatred; Eating Fast in Imitation of His Ancestors; Tasting the Āmra Fruit; Losing Both Eyes on Account of Two Wives; The Mouthful of Rice and the Cut Cheek; Falsely Claiming the Horse Had Died; The Renunciant Who Craved Gain and Offerings; Losing Both the Camel and the Jar; The Farmer Who Pined for the Princess; Milking the Donkey; Telling His Son to Set Out Early; Carrying the King’s Stool; The Enema Taken the Wrong Way; Bitten by a Bear; Imitating the Sowing of a Field; The Monkey; Beating the Dog for the Eclipse of the Moon; The Woman with Aching Eyes; The Father Who Took His Son’s Earrings; The Robbers Dividing Their Loot; The Monkey with a Fistful of Beans; Finding a Golden Weasel; Finding Gold Coins on the Ground; The Poor Man Who Wanted Wealth Equal to the Rich; The Child Who Got a Joy Pill; The Old Woman Who Caught a Bear; Maṇi and the Water Drain; The Two Pigeons; Feigning Blindness; Robbed of His Fine Cotton by Bandits; The Child Who Caught a Great Tortoise”〔T04 0553b13〕

Ten titles in the table of contents run across two lines: 「夫婦食餅共為要喻」—“The Husband and Wife Who Made a Wager over a Cake” runs across 〔0553b13–b14〕, 「唵米決口喻」—“The Mouthful of Rice and the Cut Cheek” across 〔0553b15–b16〕, 「出家凡夫貪利養喻」—“The Renunciant Who Craved Gain and Offerings” across 〔0553b16–b17〕, 「搆驢乳喻」—“Milking the Donkey” across 〔0553b17–b18〕, 「倒灌喻」—“The Enema Taken the Wrong Way” across 〔0553b18–b19〕, 「父取兒耳璫喻」—“The Father Who Took His Son’s Earrings” across 〔0553b20–b21〕, 「得金鼠狼喻」—“Finding a Golden Weasel” across 〔0553b21–b22〕, 「貧兒欲與富等財物喻」—“The Poor Man Who Wanted Wealth Equal to the Rich” across 〔0553b22–b23〕, 「摩尼水竇喻」—“Maṇi and the Water Drain” across 〔0553b23–b24〕, and 「為惡賊所劫失疊喻」—“Robbed of His Fine Cotton by Bandits” across 〔0553b24–b25〕. Three titles in the table of contents differ from the titles at the head of the parables; they are recorded together, without adjudication (the reader-facing parable titles follow the titles at the head of the parables):

• Parable 70: the table of contents has 「甞菴婆羅果喻」—“the parable of tasting the āmra fruit”〔T04 0553b15〕; the head of the parable has 「（七〇）嘗菴婆羅果喻」—“(70) the parable of tasting the āmra fruit”〔T04 0554a20〕. The difference between the character forms 「甞」—“taste” and 「嘗」—“taste” has no collation note, and is recorded as it stands.
• Parable 75: the table of contents has 「駝瓮俱失喻」—“the parable of losing both the camel and the jar”〔T04 0553b17〕; the head of the parable has 「（七五）駝甕俱失喻」—“(75) the parable of losing both the camel and the jar”〔T04 0554c17〕. The difference between the character forms 「瓮」—“jar” and 「甕」—“jar” has no collation note, and is recorded as it stands.
• Parable 97: the table of contents has 「為惡賊所劫失疊喻」—“the parable of being robbed of his fine cotton by bandits”〔T04 0553b24〕; the head of the parable has 「（九七）為惡賊所劫失㲲喻」—“(97) the parable of being robbed of his fine cotton by bandits”〔T04 0557b16〕. The Taishō note 〔0553016〕 on the title in the table of contents records 「疊【大】，㲲【宋】【元】【明】」—“Taishō, and Song, Yuan, Ming: two forms of ‘fine cotton cloth’”; that is, in the three editions the table of contents has 「㲲」—“fine cotton cloth,” the same as the head of the parable (see the ninth topic).

In the other thirty titles, the table of contents and the head of the parable agree word for word (including the 「効」—“imitation” of Parable 69, the 「搆」—“milking” of Parable 77, the 「嚙」—“bitten” of Parable 81, and the 「二鴿」—“two pigeons” of Parable 95). For the 「嚙」—“bitten” of Parable 81 in the table of contents and the 「二」—“two” of Parable 95 at the head of the parable, the current collated edition has further revision lines (see the ninth topic).

The sequence of the thirty-three 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,” and 「問」—“asked”):

The 208 in the row of Parable 94 includes the nine characters of the interlinear note (199 without it). The 166 in the row of Parable 98 does not include the closing verse that follows it (120), the closing words (12), or the closing title of the fascicle (6); the colophon and table of contents before the head of the first parable come to 214. In total: the thirty-three parables 5,228, the closing verse and closing words 132, the head of the fascicle 214, the closing title 6; 5,580 in all.

The closing verse and closing words—after the application of Parable 98 comes the closing verse of twelve lines 〔0557c12–c23〕, each line in two halves of five characters; the closing words 「尊者僧伽斯那造作癡花鬘竟」—“Here ends the Garland of Fools, made by the venerable Sengqiesina”〔T04 0557c24〕 are the author’s own statement that what he made is complete. 「癡花鬘」—“the Garland of Fools” is the author’s own name here for what he made; it is recorded as it stands, and not taken as the title of the sūtra.

II. Collation with the Alternate Translations

This sūtra has no alternate translation. Of the ninety-seven note numbers and one hundred and nine 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; among the collation notes and the variant readings of the collated editions, ‘alternate translation,’ ‘No.,’ and ‘cf.’ are none of them found. 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; where the other sūtra has the characters but the word differs in sense, it is recorded as ‘the words differ, and it is not listed.’ A shared word already listed under an earlier parable is recorded under a later parable only as ‘see Parable N.’

Parable 66 · meditation methods · counting the breaths in ānāpāna · the contemplation of impurity · the marks of the Dharma

• This sūtra: 「少習禪法安般數息」—“having studied a little the methods of meditation, the counting of breaths in ānāpāna”〔T04 0553c06〕; 「及不淨觀，雖誦其文不解其義」—“and the contemplation of impurity, though they recite the texts, they do not understand their meaning”〔T04 0553c07〕; 「倒錯法相，終年累歲空無所獲」—“they turn the marks of the Dharma upside down; year after year they gain nothing at all”〔T04 0553c09〕
• The same word in another sūtra: none found.

In the other sūtra, 「法相」—“the marks of the Dharma” occurs as characters (「法法相依」—“dharma relies on dharma”〔T02 0078a13〕 and elsewhere), but the word differs, and it is not listed. ‘Meditation methods,’ ‘ānāpāna,’ ‘counting the breaths,’ and ‘the contemplation of impurity’: no verbatim grounding for this parable found in the texts on hand (words searched: meditation methods · ānāpāna · counting the breaths · the contemplation of impurity).

Parable 67 · fame and gain · silence · afflictions · good dharmas · the three evil destinies · the world-transcending Way · the five desires · great suffering

• This sūtra: 「為小名利故詐現靜默，為虛假煩惱種種惡賊之所侵略，喪其善法墜」—“for the sake of a little fame and gain, they make a false show of silence, and are assailed and plundered by the false afflictions, all kinds of evil thieves; they lose their good dharmas and fall”〔T04 0553c21〕; 「墮三塗，都不怖畏求出世道，方於五欲躭」—“into the three evil destinies, yet are not afraid at all and do not seek the world-transcending Way, but instead in the five desires indulge”〔T04 0553c23〕; 「著嬉戲，雖遭大苦不以為患」—“in play; though they meet with great suffering, they do not think it a calamity”〔T04 0553c24〕
• The same word in another sūtra: 「眾生煩惱，無因無緣」—“the afflictions of beings are without cause and without condition”〔T02 0044a25〕—the same word 「煩惱」—“afflictions”; 「若受諸善法因」—“if one takes up the causes of good dharmas”〔T02 0034a14〕—the same word 「善法」—“good dharmas”; 「若無五欲娛樂」—“if there were no amusement in the five desires”〔T02 0045b29〕—the same word 「五欲」—“the five desires”; 「如是純大苦聚」—“thus this whole great mass of suffering”〔T02 0017b09〕—the same word 「大苦」—“great suffering.”

In the other sūtra, 「名利」—“fame and gain” occurs as characters (「是名利刺」—“this is called the sharp thorn”〔T02 0314b02〕), but the word differs, and it is not listed. ‘Silence,’ ‘the three evil destinies,’ and ‘the world-transcending Way’: no verbatim grounding for this parable found in the texts on hand (words searched: silence · the three evil destinies · the world-transcending Way).

Parable 68 · anger · the vetāla spell · hell · animals · hungry ghosts

• This sūtra: 「為瞋恚故欲求毘陀羅呪」—“for the sake of anger they wish to seek the vetāla spell”〔T04 0554a04〕; 「害，墮於地獄畜生餓鬼」—“harm themselves instead, and fall into hell, among the animals and the hungry ghosts”〔T04 0554a06〕
• The same word in another sūtra: 「瞋恚、愚癡及餘種種上煩惱心法」—“anger, folly, and the other kinds of mental dharmas of the secondary afflictions”〔T02 0013b21〕—the same word 「瞋恚」—“anger”; 「當墮地獄」—“will fall into hell”〔T02 0077c16〕—the same word 「地獄」—“hell”; 「彼畜生」—“those animals”〔T02 0069c14〕—the same word 「畜生」—“animals.”

‘The vetāla spell’ and ‘hungry ghosts’: no verbatim grounding for this parable found in the texts on hand (words searched: vetāla · hungry ghosts).

Parable 69 · the right principle · good and evil · wrong conduct

• This sūtra: 「不達正理不知善惡，作諸邪行不以為恥」—“they do not penetrate the right principle and do not know good and evil; they commit all kinds of wrong conduct and are not ashamed of it”〔T04 0554a16〕
• The same word in another sūtra: 「善惡從生」—“good and evil arise from it”〔T02 0035c26〕—the same word 「善惡」—“good and evil.”

‘The right principle’ and ‘wrong conduct’: no verbatim grounding for this parable found in the texts on hand (words searched: the right principle · wrong conduct).

Parable 70 · keeping the precepts · giving · wealth and happiness · at peace · deeds of former lives · fruition and retribution · cause and effect · the end of life · goods

• This sūtra: 「間之人亦復如是，聞持戒施得大富樂」—“of the world are so too: they hear that keeping the precepts and giving bring great wealth and happiness”〔T04 0554a28〕; 「常安隱無有諸患」—“always at peace, without any calamities”〔T04 0554a29〕; 「賤貧窮皆是先業所獲果報」—“the base, the poor and the destitute, are all the fruition and retribution obtained from deeds of former lives”〔T04 0554b02〕; 「因果，方懷不信，須己自經，一旦命終，財物」—“cause and effect; instead they harbor disbelief and must experience it in their own persons; once life ends, their goods”〔T04 0554b03〕
• The same word in another sūtra: 「我常持戒」—“I always keep the precepts”〔T02 0044c24〕—the same word 「持戒」—“keeping the precepts”; 「一者布施」—“first, giving”〔T02 0068a29〕—the same word 「布施」—“giving”; 「安隱樂住」—“dwelling at peace and in happiness”〔T02 0008b09〕—the same word 「安隱」—“at peace”; 「癡因緣果報」—“the fruition and retribution conditioned by folly”〔T02 0037b25〕—the same word 「果報」—“fruition and retribution”; 「身壞命終」—“when the body breaks up and life ends”〔T02 0030c15〕—the same word 「命終」—“the end of life”; 「善守護財物」—“guarding goods well”〔T02 0031b22〕—the same word 「財物」—“goods.”

‘Wealth and happiness,’ ‘deeds of former lives,’ and ‘cause and effect’: no verbatim grounding for this parable found in the texts on hand (words searched: wealth and happiness · deeds of former lives · cause and effect).

Parable 71 · wrong friends · what is not in accord with the Dharma · karma that binds · the three evil paths · birth and death · the eye of wisdom

• This sūtra: 「凡夫亦復如是，親近邪友習行非法，造作結業墮三惡道，長處生死喪智慧眼」—“ordinary people are so too: they draw near to wrong friends, practice what is not in accord with the Dharma, create karma that binds, fall into the three evil paths, dwell long in birth and death, and lose the eye of wisdom”〔T04 0554b10〕
• The same word in another sūtra: 「為是法、為非法」—“whether it is the Dharma or not the Dharma”〔T02 0020c16〕—the same word 「非法」—“what is not in accord with the Dharma”; 「趣三惡道」—“heading for the three evil paths”〔T02 0043a12〕—the same word 「三惡道」—“the three evil paths”; 「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.”

In the other sūtra, 「智慧」—“wisdom” occurs as characters, but 「智慧眼」—“the eye of wisdom” differs as a word, and it is not listed. ‘Wrong friends,’ ‘karma that binds,’ and ‘the eye of wisdom’: no verbatim grounding for this parable found in the texts on hand (words searched: wrong friends · karma that binds · the eye of wisdom).

Parable 72 · evil conduct · the pure precepts · concealing · bringing to light · hell · animals · hungry ghosts

• This sūtra: 「行犯於淨戒，覆藏其過不肯發露，墮於地」—“conduct and violate the pure precepts, conceal their faults and are unwilling to bring them to light, and fall into”〔T04 0554b22〕
• The same word in another sūtra: 「身滿惡行」—“the body full of evil conduct”〔T02 0064a21〕—the same word 「惡行」—“evil conduct”; 「無所覆藏」—“with nothing concealed”〔T02 0066c20〕—the same word 「覆藏」—“concealing”; for the same words 地獄 (“hell”) and 畜生 (“animals”) see Parable 68.

‘The pure precepts,’ ‘bringing to light,’ and ‘hungry ghosts’: no verbatim grounding for this parable found in the texts on hand (words searched: the pure precepts · bringing to light · hungry ghosts).

Parable 73 · a mind of kindness · wine and meat · killing and harming · living beings · torments

• This sūtra: 「自言善好修行慈心不食酒肉，然殺害眾生加諸楚毒」—“they say of themselves that they are very good, that they cultivate a mind of kindness and do not take wine or meat; yet they kill and harm living beings and inflict all kinds of torments on them”〔T04 0554c04〕
• The same word in another sūtra: 「修習慈心」—“cultivating a mind of kindness”〔T02 0067c18〕—the same word 「慈心」—“a mind of kindness”; 「於恒水南殺害」—“killing and harming south of the waters of the Ganges”〔T02 0044c07〕—the same word 「殺害」—“killing and harming”; 「若眾生於色不」—“if beings did not, with regard to form,”〔T02 0002b16〕—the same word 「眾生」—“living beings.”

‘Wine and meat’ and ‘torments’: no verbatim grounding for this parable found in the texts on hand (words searched: wine and meat · torments).

Parable 74 · brāhmaṇa · washing clean · the king’s labor service · breaking the precepts · keeping the precepts · gain and offerings · ascetic

• This sūtra: 「昔有國王設於教法，諸有婆羅門等在我」—“Once there was a king who set up an edict: whatever brāhmaṇas and others there were within my”〔T04 0554c08〕; 「衣內實毀禁，詐現持戒望求利養，復避王」—“robes, while within they in truth break the precepts; they make a false show of keeping the precepts, hoping to get gain and offerings, and also escape the king’s”〔T04 0554c14〕; 「役，外似沙門，內實虛欺」—“labor service; outwardly they seem to be ascetics, while within they are in truth false and deceitful”〔T04 0554c15〕
• The same word in another sūtra: 「假形婆羅門，以求於利養」—“a brāhmaṇa in false form, to seek gain and offerings”〔T02 0063c16〕—the same words 「婆羅門」—“brāhmaṇa” and 「利養」—“gain and offerings”; 「沙門、婆羅門」—“ascetics and brāhmaṇas”〔T02 0002c03〕—the same word 「沙門」—“ascetic”; for the same word 持戒 (“keeping the precepts”) see Parable 70.

‘Washing clean,’ ‘the king’s labor service,’ and ‘breaking the precepts’: no verbatim grounding for this parable found in the texts on hand (words searched: washing clean · the king’s labor service · breaking the precepts).

Parable 75 · bodhi · the three vehicles · the precepts · guarding · the five desires · the pure precepts

• This sūtra: 「悕心菩提志求三乘，宜持禁戒防護諸惡，然為五欲毀破淨戒」—“in their hearts they hope for bodhi and set their minds on seeking the three vehicles; they ought to keep the precepts and guard against all evils; yet for the sake of the five desires they break the pure precepts”〔T04 0554c24〕
• The same word in another sūtra: 「阿耨多羅三藐三菩提」—“unsurpassed, right and perfect bodhi”〔T02 0002c05〕—the same word 「菩提」—“bodhi”; 「不自防護」—“not guarding oneself”〔T02 0031b25〕—the same word 「防護」—“guarding”; for the same word 五欲 (“the five desires”) see Parable 67.

‘The three vehicles,’ ‘the precepts,’ and ‘the pure precepts’: no verbatim grounding for this parable found in the texts on hand (words searched: the three vehicles · the precepts · the pure precepts).

Parable 76 · the seasons · a little merit · bodhi

• This sūtra: 「人亦復如是，不別時節春秋冬夏」—“are so too: they do not distinguish the seasons, spring, autumn, winter, and summer”〔T04 0555a09〕; 「福謂為具足，便謂菩提已可證得」—“merit and think it complete, and then think that bodhi can already be realized”〔T04 0555a12〕
• The same word in another sūtra: for the same word 菩提 (“bodhi”) see Parable 75.

‘The seasons’ and ‘a little merit’: no verbatim grounding for this parable found in the texts on hand (words searched: the seasons · a little merit).

Parable 77 · followers of other paths · ordinary people · wrong views · going naked · starving oneself · throwing oneself from cliffs and leaping into fire · the evil paths

• This sūtra: 「道凡夫亦復如是」—“of other paths are so too”〔T04 0555a22〕; 「生想念，起種種邪見，裸形自餓投巖赴火」—“give rise to notions, give rise to all kinds of wrong views, go naked, starve themselves, throw themselves from cliffs and leap into fire”〔T04 0555a23〕; 「以是邪見墮於惡道」—“because of these wrong views they fall into the evil paths”〔T04 0555a24〕
• The same word in another sūtra: 「阿耆毘外道所」—“to where Aqipi, a follower of another path, was”〔T02 0020c03〕—the same word 「外道」—“followers of other paths”; 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person”〔T02 0031c04〕—the same word 「凡夫」—“ordinary people”; 「汝當盡捨此惡邪見」—“you should wholly give up this evil wrong view”〔T02 0030c20〕—the same word 「邪見」—“wrong views”; 「自餓居塚間」—“starving oneself and dwelling among the tombs”〔T02 0063c12〕—the same word 「自餓」—“starving oneself”; 「不墮惡道」—“not falling into the evil paths”〔T02 0016a13〕—the same word 「惡道」—“the evil paths.”

‘Going naked’ and ‘throwing oneself from cliffs’: no verbatim grounding for this parable found in the texts on hand (words searched: going naked · throwing oneself from cliffs).

Parable 78 · leaving home · beard and hair · the three Dharma robes · an enlightened teacher · the Dharma of the Way · meditation · the factors of the path · merit · the wondrous fruit of the ascetic

• This sūtra: 「家即剃鬚髮服三法衣，不求明師諮受道法，失諸禪定道品功德，沙門妙果一切都」—“home, they shave off beard and hair and put on the three Dharma robes, yet they do not seek an enlightened teacher to consult and receive from him the Dharma of the Way; they lose all meditation, the factors of the path, and merit, and the wondrous fruit of the ascetic—all of it is”〔T04 0555b04〕
• The same word in another sūtra: 「出家，剃除鬚髮，身著法服」—“leaving home, shaving off beard and hair, wearing the Dharma robes on the body”〔T02 0003a11〕—the same words 「出家」—“leaving home” and 「鬚髮」—“beard and hair”; 「而示現入禪定正受」—“and showed himself entering meditation and right reception”〔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”; 「真實功德」—“true and real merit”〔T02 0012c10〕—the same word 「功德」—“merit”; for the same word 沙門 (“ascetic”) see Parable 74.

‘The three Dharma robes,’ ‘an enlightened teacher,’ ‘the Dharma of the Way,’ and ‘the wondrous fruit’: no verbatim grounding for this parable found in the texts on hand (words searched: the three Dharma robes · an enlightened teacher · the Dharma of the Way · the wondrous fruit).

Parable 79 · keeping the precepts · afflictions · the thirty-six things · impure · shame and remorse

• This sūtra: 「持戒不肯捉之；後為煩惱所惑，三十六物髮毛爪齒屎尿不淨不以為醜」—“keep the precepts and will not pick it up; later, deluded by the afflictions, they do not think the thirty-six things—hair of the head, hair of the body, nails, teeth, excrement and urine, and the other impure things—to be ugly”〔T04 0555b15〕; 「時都捉不生慚愧」—“they take up all at once, without feeling shame and remorse”〔T04 0555b17〕
• The same word in another sūtra: 「不淨充滿其中」—“impurities fill it within”〔T02 0311a28〕—the same word 「不淨」—“impure”; 「慚愧失色」—“ashamed, he lost his color”〔T02 0036b25〕—the same word 「慚愧」—“shame and remorse”; for 持戒 (“keeping the precepts”) see Parable 70, and for 煩惱 (“afflictions”) see Parable 67.

‘The thirty-six things’: no verbatim grounding for this parable found in the texts on hand (word searched: the thirty-six things).

Parable 80 · meditative contemplation · means · the impure · counting the breaths · the six elements · upside down · a good teacher · the methods of meditation

• This sūtra: 「之人亦復如是，欲修學禪觀種種方法，應効不淨，反効數息，應數息」—“people are so too: wishing to cultivate and learn the various methods of meditative contemplation, where they should learn the impure, they instead learn the counting of breaths; where they should count the breaths,”〔T04 0555b27〕; 「者効觀六界，顛倒上下無有根本」—“they learn to contemplate the six elements; they turn high and low upside down and have no root”〔T04 0555b29〕; 「命為其所困。不諮良師顛倒禪法」—“lives and are trapped by it. Not consulting a good teacher, they turn the methods of meditation upside down”〔T04 0555c01〕; the physician’s rebuke 「汝大愚人不解方便」—“You are a very foolish man, who does not understand means”〔T04 0555b25〕
• The same word in another sūtra: 「於六界集」—“in the arising of the six elements”〔T02 0315b16〕—the same word 「六界」—“the six elements”; 「永住顛倒」—“dwelling forever in inversion”〔T02 0002c04〕—the same word 「顛倒」—“upside down”; 「常當修習方便」—“one should always cultivate means”〔T02 0017a24〕—the same word 「方便」—“means”; for 不淨 (“impure”) see Parable 79.

‘Meditative contemplation,’ ‘counting the breaths,’ ‘a good teacher,’ and ‘the methods of meditation’: no verbatim grounding for this parable found in the texts on hand (words searched: meditative contemplation · counting the breaths · a good teacher · the methods of meditation).

Parable 81 · the Dharma robes · practice of the Way · abuse and insult · good and virtuous people · divine sage

• This sūtra: 「世間愚人亦復如是，為彼雖著法服無道行者之所罵辱，而濫害良善有德之人，喻如彼父熊傷其子而抂加神仙。」—“The fools of the world are so too: abused and insulted by those who, though they wear the Dharma robes, have no practice of the Way, they wrongly harm good and virtuous people—just like that father, whose son was wounded by a bear, but who wrongly inflicted harm on a divine sage.”〔T04 0555c10〕
• The same word in another sūtra: 「身著法服」—“wearing the Dharma robes on the body”〔T02 0003a11〕—the same word 「法服」—“the Dharma robes”; 「罵辱婆羅門」—“abusing and insulting the brāhmaṇa”〔T02 0063c20〕—the same word 「罵辱」—“abuse and insult.”

‘Practice of the Way,’ ‘good,’ and ‘divine sage’: no verbatim grounding for this parable found in the texts on hand (words searched: practice of the Way · good · divine sage).

Parable 82 · the field of the precepts · good sprouts · instruction and admonition · the sprouts of the Dharma · the sprouts of the precepts

• This sūtra: 「亦復如是，既修戒田善芽將生，應當師諮受行教誡，令法芽生」—“are so too: having already tilled the field of the precepts, when good sprouts are about to come forth, they ought to consult their teachers and receive and practice their instruction and admonition, so that the sprouts of the Dharma may grow”〔T04 0555c22〕; 「便使戒芽不生」—“and so they keep the sprouts of the precepts from growing”〔T04 0555c24〕
• The same word in another sūtra: 「而為教誡」—“and gave them instruction and admonition”〔T02 0008a08〕—the same word 「教誡」—“instruction and admonition.”

‘The field of the precepts,’ ‘good sprouts,’ ‘the sprouts of the Dharma,’ and ‘the sprouts of the precepts’: no verbatim grounding for this parable found in the texts on hand (words searched: the field of the precepts · good sprouts · the sprouts of the Dharma · the sprouts of the precepts).

Parable 83 · passing away and being replaced · the past · continuity · angry resentment

• This sūtra: 「先所瞋人代謝不停滅在過去，乃於相續後生之法謂」—“the person they were angry with before has already passed away and been replaced without pause, perishing into the past; yet they take the dharmas that arise afterward in continuity to be”〔T04 0555c28〕; 「是前者，妄生瞋忿毒恚彌深」—“that former person, wrongly give rise to angry resentment, and their venomous rage grows ever deeper”〔T04 0556a01〕
• The same word in another sūtra: 「若過去」—“whether past”〔T02 0007c04〕—the same word 「過去」—“the past”; 「與陰相續生」—“arising in continuity with the aggregates”〔T02 0032b09〕—the same word 「相續」—“continuity.”

‘Passing away and being replaced’ and ‘angry resentment’: no verbatim grounding for this parable found in the texts on hand (words searched: passing away and being replaced · angry resentment).

Parable 84 · asura · greed, anger, and folly · scorching the body with the five fires

• This sūtra: 「昔阿修羅王」—“Once the asura king”〔T04 0556a04〕; 「貪瞋」—“greed, anger,”〔T04 0556a05〕; 「愚癡橫苦其身，臥蕀刺上五熱炙身」—“and folly, they wrongly torment their own bodies, lying on thorns and scorching the body with the five fires”〔T04 0556a06〕
• The same word in another sūtra: 「七阿修羅」—“seven asuras”〔T02 0044c20〕—the same word 「阿修羅」—“asura”; 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person”〔T02 0031c04〕—the same word 「愚癡」—“folly”; for the same word 瞋恚 (“anger”) see Parable 68.

‘The five fires’: no verbatim grounding for this parable found in the texts on hand (word searched: the five fires).

Parable 85 · wealth and rank · decline and calamity · giving · suffering and vexation · poverty

• This sūtra: 「聞富貴者衰患之本，畏不布施恐後得報，財物殷溢重受苦惱」—“hearing that wealth and rank are the root of decline and calamity, they are afraid and will not give, fearing that later they will receive the reward, their goods will overflow, and they will again undergo suffering and vexation”〔T04 0556a13〕; 「汝若施者或苦或樂，若不施者貧窮大苦」—“If you give, there may be suffering or there may be happiness; if you do not give, there will be poverty and great suffering”〔T04 0556a15〕
• The same word in another sūtra: for 布施 (“giving”) see Parable 70, and for 大苦 (“great suffering”) see Parable 67.

‘Wealth and rank,’ ‘decline and calamity,’ ‘suffering and vexation,’ and ‘poverty’: no verbatim grounding for this parable found in the texts on hand (words searched: wealth and rank · decline and calamity · suffering and vexation · poverty).

Parable 86 · fame and gain · idle play · the two worlds · the intermediate existence · mental factors · false thinking · the reality of the Dharma · speaking falsely · the fruits of the Way of the ascetic · the end of life · the three evil paths

• This sūtra: 「為名利故造作戲論，言二世有二世無，中陰有中」—“for the sake of fame and gain they engage in idle play, saying that the two worlds exist and that the two worlds do not exist, that the intermediate existence exists and that the intermediate”〔T04 0556a23〕; 「陰無，心數法有心數法無，種種妄想不得法」—“existence does not exist, that mental factors exist and that mental factors do not exist—all kinds of false thinking—and they do not attain the [reality] of the Dharma”〔T04 0556a25〕; 「便故妄語喪沙門道果，身壞命終墮三惡道」—“deliberately speak falsely and lose the fruits of the Way of the ascetic; when the body breaks up and life ends, they fall into the three evil paths”〔T04 0556a27〕
• The same word in another sūtra: 「餘則妄想」—“the rest is false thinking”〔T02 0045a29〕—the same word 「妄想」—“false thinking”; 「知言妄語」—“knowing, he speaks falsely”〔T02 0044c04〕—the same word 「妄語」—“speaking falsely”; for 沙門 (“ascetic”) see Parable 74, for 命終 (“the end of life”) see Parable 70, and for 三惡道 (“the three evil paths”) see Parable 71.

In the other sūtra, 「名利」—“fame and gain” differs as a word, and it is not listed (see Parable 67). ‘Idle play,’ ‘the two worlds,’ ‘the intermediate existence,’ ‘mental factors,’ ‘the reality of the Dharma,’ and ‘the fruits of the Way’: no verbatim grounding for this parable found in the texts on hand (words searched: idle play · the two worlds · the intermediate existence · mental factors · the reality of the Dharma · the fruits of the Way).

Parable 87 · giving · having a reward or having no reward · in the heavens · measureless happiness

• This sūtra: 「世人不知布施有報無報，而行少施得生天上，受無量樂方更悔恨」—“people of the world who do not know whether giving has a reward or has no reward, and practice a little giving, and are reborn in the heavens and enjoy measureless happiness, and only then are they regretful”〔T04 0556b07〕
• The same word in another sūtra: 「在處天上」—“dwelling in the heavens”〔T02 0315a04〕—the same word 「天上」—“in the heavens”; for 布施 (“giving”) see Parable 70.

‘Having a reward or having no reward’ and ‘measureless happiness’: no verbatim grounding for this parable found in the texts on hand (words searched: having a reward · measureless happiness).

Parable 88 · leaving home · breaking a precept · repenting · heedlessness

• This sūtra: 「凡夫出家亦復如是，初毀一戒而不能悔，以不悔故放逸滋蔓一切」—“Ordinary people who leave home are so too: at first they break one precept and cannot repent; because they do not repent, heedlessness grows and spreads, and everything”〔T04 0556b14〕
• The same word in another sūtra: 「放逸。修不放逸已」—“heedlessness. Having cultivated heedfulness”〔T02 0003a10〕—the same word 「放逸」—“heedlessness”; for 出家 (“leaving home”) see Parable 78.

‘Breaking a precept’: no verbatim grounding for this parable found in the texts on hand (word searched: breaking a precept).

Parable 89 · a true mind · gain and offerings · the Dharma · an evil place · poisonous snake

• This sūtra: 「善獲利內無真心，但為利養來附於法，命終之後墮於惡處，如捉毒蛇被螫而死」—“good brings gain, yet within they have no true mind; only for the sake of gain and offerings do they come and attach themselves to the Dharma; after life ends they fall into an evil place—just like the man who caught the poisonous snake, was stung, and died”〔T04 0556b25〕
• The same word in another sūtra: 「如盛毒蛇」—“like a box filled with poisonous snakes”〔T02 0037a11〕—the same word 「毒蛇」—“poisonous snake”; for 利養 (“gain and offerings”) see Parable 74.

‘A true mind’ and ‘an evil place’: no verbatim grounding for this parable found in the texts on hand (words searched: a true mind · an evil place).

Parable 90 · the Buddha’s Dharma · the Three Jewels · the field of merit · means · good deeds · the end of life · the three evil paths

• This sūtra: 「甚為極苦。遇佛法者亦復如是」—“was extremely painful. Those who meet the Buddha’s Dharma are so too”〔T04 0556c02〕; 「遇三寶福田，不勤方便修行善業，忽爾命終」—“meet the Three Jewels, the field of merit, they do not diligently practice means and cultivate good deeds; suddenly their life ends”〔T04 0556c03〕; 「墮三惡道」—“they fall into the three evil paths”〔T04 0556c04〕; the verse 「樂著不觀苦，不覺死賊至」—“attached to pleasure, they do not see suffering, nor perceive the thief that is death arriving”〔T04 0556c07〕
• The same word in another sūtra: 「於佛法中修諸梵行」—“cultivating the pure practices within the Buddha’s Dharma”〔T02 0034a10〕—the same word 「佛法」—“the Buddha’s Dharma”; 「清淨歸依三寶」—“taking refuge purely in the Three Jewels”〔T02 0006c01〕—the same word 「三寶」—“the Three Jewels”; 「為世間無上福田」—“is the unsurpassed field of merit of the world”〔T02 0093b06〕—the same word 「福田」—“the field of merit”; for 方便 (“means”) see Parable 80, for 命終 (“the end of life”) see Parable 70, and for 三惡道 (“the three evil paths”) see Parable 71.

‘Good deeds’ and ‘the thief that is death’: no verbatim grounding for this parable found in the texts on hand (words searched: good deeds · the thief that is death).

Parable 91 · leaving home · gain and offerings · high virtue · elders of long standing · much learning · offerings · giving up the Way

• This sūtra: 「出家少得利養，心有悕望常懷不足」—“have been able to leave home and have obtained a little gain and offerings, they have hopes in their hearts and always feel unsatisfied”〔T04 0556c15〕; 「能得與高德者等，獲其利養。見他宿舊」—“able to be equal to those of high virtue and to obtain gain and offerings like theirs. Seeing others, elders of long standing”〔T04 0556c16〕; 「有德之人，素有多聞多眾供養」—“who are virtuous, who have long had much learning and receive offerings from many”〔T04 0556c17〕; 「心懷憂苦便欲罷道」—“they harbor sorrow in their hearts and wish to give up the Way”〔T04 0556c18〕
• The same word in another sūtra: 「是名多聞」—“this is called much learning”〔T02 0005c05〕—the same word 「多聞」—“much learning”; 「於大師所恭敬、尊重、供養」—“reverencing, honoring, and making offerings to the great teacher”〔T02 0037a02〕—the same word 「供養」—“offerings”; for 出家 (“leaving home”) see Parable 78, and for 利養 (“gain and offerings”) see Parable 74.

‘High virtue,’ ‘elders of long standing,’ and ‘giving up the Way’: no verbatim grounding for this parable found in the texts on hand (words searched: high virtue · elders of long standing · giving up the Way).

Parable 92 · bhikṣu · many affairs · gain and offerings · the thieves of the afflictions · merit · the jewel of the precepts · necklaces

• This sūtra: 「比丘亦爾，樂在眾務憒閙之處，貪少利養為煩惱賊奪其」—“Bhikṣus are so too: they delight in being in places of many affairs and bustle, crave a little gain and offerings, and are robbed by the thieves of the afflictions of their”〔T04 0556c24〕; 「功德戒寶瓔珞」—“merit, the jewel of the precepts, and their necklaces”〔T04 0556c26〕
• The same word in another sūtra: 「世尊告諸比丘」—“the World-Honored One told the bhikṣus”〔T02 0001a07〕—the same word 「比丘」—“bhikṣu”; for 利養 (“gain and offerings”) see Parable 74, and for 功德 (“merit”) see Parable 78.

‘Many affairs,’ ‘the thieves of the afflictions,’ ‘the jewel of the precepts,’ and ‘necklaces’: no verbatim grounding for this parable found in the texts on hand (words searched: many affairs · the thieves of the afflictions · the jewel of the precepts · necklaces).

Parable 93 · divergent treatises · style · explaining

• This sūtra: 「夫之人亦復如是，作諸異論既不善好，文」—“people are so too: they compose all kinds of divergent treatises, which are not good,”〔T04 0557a07〕; 「捉之欲為解釋，不達其意反為其困」—“take them up, wishing to explain them, but do not penetrate their meaning, and are trapped by them instead”〔T04 0557a09〕
• The same word in another sūtra: 「先以解釋彼」—“first explained it to them”〔T02 0015a17〕—the same word 「解釋」—“explaining.”

‘Divergent treatises’ and ‘style’: no verbatim grounding for this parable found in the texts on hand (words searched: divergent treatises · style).

Parable 94 · birth and death · impermanence · suffering · emptiness · no self · annihilation and permanence · the two extremes · the middle way · liberation · the world · bounded and boundless · living beings · having a self and having no self · the three evil paths

• This sūtra: 「凡夫之人亦復如是，有人語言：「生死之中無常苦空無我，離斷常二邊，處於中道，於此中過可得解脫。」凡夫錯解，便求世界有邊無邊及以眾生有我無我，竟不能觀中道之理，忽然命終，為於無常之所殺害，墮三惡道，如彼愚人推求摩尼為他所害。」—“Ordinary people are so too: someone said to them: ‘Within birth and death there is impermanence, suffering, emptiness, and no-self; leave the two extremes of annihilation and permanence and abide in the middle way; passing through by this middle, one can attain liberation.’ The ordinary people misunderstood and sought instead whether the world is bounded or boundless, and whether beings have a self or have no self; in the end they cannot contemplate the principle of the middle way; suddenly their life ends, and they are killed by impermanence and fall into the three evil paths—just like that fool who searched for the maṇi and was killed by another.”〔T04 0557a18〕
• The same word in another sūtra: 「為無常耶」—“is it impermanent?”〔T02 0007b28〕—the same word 「無常」—“impermanence”; 「以色無我故」—“because form is without self”〔T02 0007b25〕—the same word 「無我」—“no self”; 「如來離於二邊，說於中道」—“the Tathāgata, leaving the two extremes, expounds the middle way”〔T02 0067a04〕—the same words 「二邊」—“the two extremes” and 「中道」—“the middle way”; 「說心解脫」—“speaks of the liberation of the mind”〔T02 0001a09〕—the same word 「解脫」—“liberation”; 「行到世界邊者」—“one who walks to reach the end of the world”〔T02 0056c14〕—the same word 「世界」—“the world”; 「我有邊，餘則虛名；我無邊」—“the self is bounded, the rest is an empty name; the self is boundless”〔T02 0045a20〕—the same words 「有邊」—“bounded” and 「無邊」—“boundless”; for 生死 (“birth and death”) see Parable 71, for 眾生 (“living beings”) see Parable 73, and for 三惡道 (“the three evil paths”) see Parable 71.

In the other sūtra, 「有我」—“having a self” occurs as characters (「無有我」—“there is no self”〔T02 0069a22〕), but the word differs, and it is not listed. ‘Annihilation and permanence’: no verbatim grounding for this parable found in the texts on hand (word searched: annihilation and permanence).

Parable 95 · inverted views · the pleasures of desire · impermanence · the grave prohibitions

• This sūtra: 「人亦復如是，顛倒在懷，妄取欲樂不觀無常，犯於重禁悔之於後竟何所及」—“people are so too: inverted views lodge in their minds; they wrongly grasp at the pleasures of desire and do not contemplate impermanence; they violate the grave prohibitions, and only afterward regret it—yet what good can that do?”〔T04 0557b05〕
• The same word in another sūtra: 「長養欲樂」—“nurturing the pleasures of desire”〔T02 0314b04〕—the same word 「欲樂」—“the pleasures of desire”; for 顛倒 (“inverted views”) see Parable 80, and for 無常 (“impermanence”) see Parable 94.

‘The grave prohibitions’: no verbatim grounding for this parable found in the texts on hand (word searched: the grave prohibitions).

Parable 96 · reputation · gain and offerings · speaking falsely · the pure precepts · the end of life · the three evil paths

• This sūtra: 「亦復如是，為少名譽及以利養，便故妄語毀壞淨戒，身死命終墮三惡道」—“are so too: for the sake of a little reputation and gain and offerings, they deliberately speak falsely and ruin the pure precepts; when the body dies and life ends, they fall into the three evil paths”〔T04 0557b13〕
• The same word in another sūtra: for 利養 (“gain and offerings”) see Parable 74, for 妄語 (“speaking falsely”) see Parable 86, for 命終 (“the end of life”) see Parable 70, and for 三惡道 (“the three evil paths”) see Parable 71.

‘Reputation’ and ‘the pure precepts’: no verbatim grounding for this parable found in the texts on hand (words searched: reputation · the pure precepts).

Parable 97 · the factors of the path · merit · the thieves of the afflictions · good dharmas · the work of the Way · the end of life · the three evil paths

• This sūtra: 「修行道品作諸功德，為煩惱賊之所劫掠」—“they cultivate the factors of the path and do all kinds of merit, but are plundered by the thieves of the afflictions”〔T04 0557b26〕; 「失其善法喪諸功德」—“lose their good dharmas, and lose all their merit”〔T04 0557b27〕; 「餘人失其道業，身壞命終墮三惡道」—“other people lose their work of the Way; when the body breaks up and life ends, they fall into the three evil paths”〔T04 0557b28〕
• The same word in another sūtra: for 道品 (“the factors of the path”) and 功德 (“merit”) see Parable 78, for 善法 (“good dharmas”) see Parable 67, for 命終 (“the end of life”) see Parable 70, and for 三惡道 (“the three evil paths”) see Parable 71.

‘The thieves of the afflictions’ and ‘the work of the Way’: no verbatim grounding for this parable found in the texts on hand (words searched: the thieves of the afflictions · the work of the Way).

Parable 98 · guarding · the six sense faculties · merit · means · causes and conditions · liberation · wrong views · followers of other paths · the heavenly Māra Pāpīyān · bad friends · the six sense objects · the five desires · reflecting · the three evil paths

• This sūtra: 「夫之人亦復如是，欲守護六根修諸功德」—“people are so too: wishing to guard the six sense faculties and cultivate all kinds of merit”〔T04 0557c06〕; 「不解方便，而問人言：「作何因緣而得解脫？」」—“but not understanding means, they ask someone: ‘By doing what causes and conditions can one attain liberation?’”〔T04 0557c07〕; 「邪見外道天魔波旬，及惡知識而語之言」—“Followers of other paths with wrong views, the heavenly Māra Pāpīyān, and bad friends say to them”〔T04 0557c08〕; 「但極意六塵恣情五欲」—“Just indulge yourself to the utmost in the six sense objects and give free rein to the five desires”〔T04 0557c09〕; 「如是愚人不諦思惟」—“Fools like this, not reflecting carefully”〔T04 0557c10〕
• The same word in another sūtra: 「於人所守護林中」—“in a forest guarded by people”〔T02 0013c18〕—the same word 「守護」—“guarding”; 「何等為六根」—“what are the six sense faculties?”〔T02 0076a23〕—the same word 「六根」—“the six sense faculties”; 「謂色因緣生喜樂」—“that is, joy and pleasure arising with form as cause and condition”〔T02 0009b15〕—the same word 「因緣」—“causes and conditions”; 「天魔波旬作是念」—“the heavenly Māra Pāpīyān had this thought”〔T02 0059a05〕—the same word 「天魔波旬」—“the heavenly Māra Pāpīyān”; 「處愁、慼、惡知識」—“dwelling with sorrow, distress, and bad friends”〔T02 0048c02〕—the same word 「惡知識」—“bad friends”; 「於色當正思惟」—“with regard to form one should rightly reflect”〔T02 0001a17〕—the same word 「思惟」—“reflecting”; for 功德 (“merit”) see Parable 78, for 方便 (“means”) see Parable 80, for 解脫 (“liberation”) see Parable 94, for 邪見 (“wrong views”) and 外道 (“followers of other paths”) see Parable 77, for 五欲 (“the five desires”) see Parable 67, and for 三惡道 (“the three evil paths”) see Parable 71.

‘The six sense objects’: no verbatim grounding for this parable found in the texts on hand (word searched: the six sense objects).

Closing verse · the true Dharma · sugar · the maddening drug · tranquil concentration · agada medicine · the real meaning · the wise · the right meaning · jest

• This sūtra: 「如似苦毒藥，和合於石蜜」—“It is like a bitter, poisonous medicine blended into sugar”〔T04 0557c14〕; 「正法中戲笑，譬如彼狂藥」—“Jest within the true Dharma is like that maddening drug”〔T04 0557c16〕; 「佛正法寂定，明照於世間」—“the Buddha’s true Dharma is tranquil concentration, and shines bright upon the world”〔T04 0557c17〕; 「如阿伽陀藥，樹葉而裹之」—“It is like agada medicine, wrapped up in the leaves of a tree”〔T04 0557c20〕; 「戲笑如葉裹，實義在其中」—“The jests are like the wrapping of leaves; the real meaning lies within”〔T04 0557c22〕; 「智者取正義，戲笑便應棄」—“the wise take the right meaning, and the jests should then be thrown away”〔T04 0557c23〕
• The same word in another sūtra: 「於正法中」—“within the true Dharma”〔T02 0032b22〕—the same word 「正法」—“the true Dharma”; 「世間智者言有」—“what the wise of the world say exists”〔T02 0008b18〕—the same word 「智者」—“the wise.”

‘Sugar,’ ‘the maddening drug,’ ‘tranquil concentration,’ ‘agada,’ ‘the real meaning,’ ‘the right meaning,’ and ‘jest’: no verbatim grounding for this passage found in the texts on hand (words searched: sugar · the maddening drug · tranquil concentration · agada · the real meaning · the right meaning · jest).

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 66—anchors 〔T04 0553c06〕〔T04 0553c10〕; 「雖誦其文不解其義」—“though they recite the texts, they do not understand their meaning”〔T04 0553c07〕; 「妄授禪法使前人」—“they wrongly teach the methods of meditation, causing those who follow them”〔T04 0553c08〕.
2. Parable 67—anchors 〔T04 0553c20〕〔T04 0553c24〕; 「為小名利故詐現靜默」—“for the sake of a little fame and gain, they make a false show of silence”〔T04 0553c21〕; 「都不怖畏求出世道」—“yet are not afraid at all and do not seek the world-transcending Way”〔T04 0553c23〕.
3. Parable 68—anchors 〔T04 0554a03〕〔T04 0554a06〕; 「竟未害他，先為瞋恚反自惱」—“in the end they do not harm the other, but first, through anger, afflict themselves instead”〔T04 0554a05〕.
4. Parable 69—anchors 〔T04 0554a16〕〔T04 0554a18〕; 「作諸邪行不以為恥」—“they commit all kinds of wrong conduct and are not ashamed of it”〔T04 0554a17〕; 「至死受行終不捨離」—“until death they keep practicing it and never give it up”〔T04 0554a18〕.
5. Parable 70—anchors 〔T04 0554a27〕〔T04 0554b04〕; 「目覩現世貴」—“They see with their own eyes that in this present life the noble”〔T04 0554b01〕; 「不知推一以求」—“they do not know to infer from one thing in order to seek”〔T04 0554b02〕.
6. Parable 71—anchors 〔T04 0554b09〕〔T04 0554b11〕; 「親近邪友習行非法」—“they draw near to wrong friends, practice what is not in accord with the Dharma”〔T04 0554b10〕; 「長處生死喪智慧眼」—“dwell long in birth and death, and lose the eye of wisdom”〔T04 0554b11〕.
7. Parable 72—anchors 〔T04 0554b21〕〔T04 0554b23〕; 「覆藏其過不肯發露」—“conceal their faults and are unwilling to bring them to light”〔T04 0554b22〕.
8. Parable 73—anchors 〔T04 0554c03〕〔T04 0554c06〕; 「自言善好修行慈心不食」—“they say of themselves that they are very good, that they cultivate a mind of kindness and do not take”〔T04 0554c04〕; 「妄自稱善無」—“falsely they call themselves good, while there is no”〔T04 0554c05〕.
9. Parable 74—anchors 〔T04 0554c13〕〔T04 0554c15〕; 「剃頭染」—“they shave their heads and put on dyed”〔T04 0554c13〕; 「外似沙門，內實虛欺」—“outwardly they seem to be ascetics, while within they are in truth false and deceitful”〔T04 0554c15〕.
10. Parable 75—anchors 〔T04 0554c23〕〔T04 0554c27〕; 「悕心菩提志求三乘」—“in their hearts they hope for bodhi and set their minds on seeking the three vehicles”〔T04 0554c24〕; 「乘及淨戒二俱捐」—“vehicles and the pure precepts, both together are cast”〔T04 0554c26〕.
11. Parable 76—anchors 〔T04 0555a08〕〔T04 0555a12〕; the application first makes a parable of throwing seed in winter: 「便於冬」—“and in winter”〔T04 0555a09〕, 「時擲種土中望得果實，徒喪其功空無」—“they throw seed into the soil, hoping to get fruit; they waste their effort in vain and gain”〔T04 0555a10〕; 「便謂菩提已可證得」—“and then think that bodhi can already be realized”〔T04 0555a12〕.
12. Parable 77—anchors 〔T04 0555a21〕〔T04 0555a24〕; 「聞說於道不應求處，妄」—“hearing talk of the Way, in places where it should not be sought, they wrongly”〔T04 0555a22〕; 「以是邪見墮於惡道」—“because of these wrong views they fall into the evil paths”〔T04 0555a24〕.
13. Parable 78—anchors 〔T04 0555b03〕〔T04 0555b06〕; 「不求明師諮受」—“they do not seek an enlightened teacher to consult and receive from him”〔T04 0555b04〕; 「沙門妙果一切都」—“the wondrous fruit of the ascetic—all of it is”〔T04 0555b05〕.
14. Parable 79—anchors 〔T04 0555b13〕〔T04 0555b17〕; 「若見女人一髮在地，自言」—“if they see a single hair of a woman on the ground, they say of themselves”〔T04 0555b14〕; 「三十六物一」—“the thirty-six things they take up all”〔T04 0555b16〕.
15. Parable 80—anchors 〔T04 0555b27〕〔T04 0555c01〕; 「應効不淨，反効數息」—“where they should learn the impure, they instead learn the counting of breaths”〔T04 0555b28〕; 「顛倒上下無有根本」—“they turn high and low upside down and have no root”〔T04 0555b29〕; 「不諮良師顛倒禪法」—“Not consulting a good teacher, they turn the methods of meditation upside down”〔T04 0555c01〕.
16. Parable 81—anchors 〔T04 0555c10〕〔T04 0555c12〕; 「而濫害良善有德之」—“they wrongly harm good and virtuous”〔T04 0555c11〕.
17. Parable 82—anchors 〔T04 0555c21〕〔T04 0555c24〕; 「既修戒田善芽將生」—“having already tilled the field of the precepts, when good sprouts are about to come forth”〔T04 0555c22〕; 「令法芽生」—“so that the sprouts of the Dharma may grow”〔T04 0555c23〕; 「便使戒芽不生」—“and so they keep the sprouts of the precepts from growing”〔T04 0555c24〕.
18. Parable 83—anchors 〔T04 0555c28〕〔T04 0556a01〕; 「先所瞋人代」—“the person they were angry with before has passed”〔T04 0555c28〕; 「乃於相續後生之法謂」—“yet they take the dharmas that arise afterward in continuity to be”〔T04 0555c29〕.
19. Parable 84—anchors 〔T04 0556a05〕〔T04 0556a06〕; 「臥蕀刺上五熱炙身」—“lying on thorns and scorching the body with the five fires”〔T04 0556a06〕.
20. Parable 85—anchors 〔T04 0556a12〕〔T04 0556a16〕; 「聞富貴者衰患之本」—“hearing that wealth and rank are the root of decline and calamity”〔T04 0556a13〕; within the application, someone’s words 「汝若施者或苦或樂，若不施者貧窮大苦」—“If you give, there may be suffering or there may be happiness; if you do not give, there will be poverty and great suffering”〔T04 0556a15〕.
21. Parable 86—anchors 〔T04 0556a23〕〔T04 0556a28〕; 「種種妄想不得法」—“all kinds of false thinking—and they do not attain the [reality] of the Dharma”〔T04 0556a25〕; within the application, the words of the ordinary people 「我論中」—“In my treatise”〔T04 0556a26〕; 「便故妄語」—“deliberately speak falsely”〔T04 0556a27〕.
22. Parable 87—anchors 〔T04 0556b06〕〔T04 0556b09〕; 「不知布施有報無報」—“do not know whether giving has a reward or has no reward”〔T04 0556b07〕; 「受無量樂方更悔恨，悔不廣施」—“enjoy measureless happiness, and only then are they regretful, regretting that they did not give widely”〔T04 0556b08〕.
23. Parable 88—anchors 〔T04 0556b14〕〔T04 0556b16〕; 「以不悔故放逸滋蔓一切」—“because they do not repent, heedlessness grows and spreads, and everything”〔T04 0556b15〕.
24. Parable 89—anchors 〔T04 0556b24〕〔T04 0556b26〕; 「善獲利內無真心，但為利養來附於法」—“good brings gain, yet within they have no true mind; only for the sake of gain and offerings do they come and attach themselves to the Dharma”〔T04 0556b25〕.
25. Parable 90—anchors 〔T04 0556c02〕〔T04 0556c04〕; 「不勤方便修行善業」—“they do not diligently practice means and cultivate good deeds”〔T04 0556c03〕; the quoted verse 〔0556c06–c09〕: 「樂著不觀苦，不覺死賊至」—“attached to pleasure, they do not see suffering, nor perceive the thief that is death arriving”〔T04 0556c07〕; 「怱怱營眾務，凡人無不爾」—“In haste they manage their many tasks; of ordinary people there is none who is not so”〔T04 0556c08〕.
26. Parable 91—anchors 〔T04 0556c14〕〔T04 0556c18〕; 「心有悕望常懷不足」—“they have hopes in their hearts and always feel unsatisfied”〔T04 0556c15〕; 「心懷憂苦便欲罷道」—“they harbor sorrow in their hearts and wish to give up the Way”〔T04 0556c18〕.
27. Parable 92—anchors 〔T04 0556c24〕〔T04 0556c26〕; 「眾務憒閙之處，貪少利養為煩惱賊奪其」—“places of many affairs and bustle, crave a little gain and offerings, and are robbed by the thieves of the afflictions of their”〔T04 0556c25〕.
28. Parable 93—anchors 〔T04 0557a06〕〔T04 0557a09〕; 「作諸異論既不善好」—“they compose all kinds of divergent treatises, which are not good”〔T04 0557a07〕; 「不達其意反為其困」—“but do not penetrate their meaning, and are trapped by them instead”〔T04 0557a09〕.
29. Parable 94—anchors 〔T04 0557a18〕〔T04 0557a23〕; within the application, someone’s words 「生死之中無常苦空無我，離斷常二邊，處」—“Within birth and death there is impermanence, suffering, emptiness, and no-self; leave the two extremes of annihilation and permanence and abide”〔T04 0557a19〕; 「能觀中道之理」—“can contemplate the principle of the middle way”〔T04 0557a22〕; 「為於無常之所」—“by impermanence they are”〔T04 0557a22〕.
30. Parable 95—anchors 〔T04 0557b04〕〔T04 0557b07〕; 「顛倒在懷，妄取欲樂不觀無」—“inverted views lodge in their minds; they wrongly grasp at the pleasures of desire and do not contemplate”〔T04 0557b05〕; 「犯於重禁悔之於後竟何所及」—“they violate the grave prohibitions, and only afterward regret it—yet what good can that do?”〔T04 0557b06〕.
31. Parable 96—anchors 〔T04 0557b12〕〔T04 0557b14〕; 「為少名譽及以利養，便故妄語」—“for the sake of a little reputation and gain and offerings, they deliberately speak falsely”〔T04 0557b13〕.
32. Parable 97—anchors 〔T04 0557b25〕〔T04 0557b28〕; 「修行道品作諸功德」—“they cultivate the factors of the path and do all kinds of merit”〔T04 0557b26〕; 「不但自失其利復使」—“not only do they lose their own gain, they also make”〔T04 0557b27〕.
33. Parable 98—anchors 〔T04 0557c05〕〔T04 0557c11〕; 「欲守護六根修諸功德」—“wishing to guard the six sense faculties and cultivate all kinds of merit”〔T04 0557c06〕; within the application, the words of the followers of other paths with wrong views and the others 「汝但極意六塵恣情五欲，如我語者必得解」—“Just indulge yourself to the utmost in the six sense objects and give free rein to the five desires; those who do as I say will surely attain”〔T04 0557c08〕; 「如是愚人不諦思惟」—“Fools like this, not reflecting carefully”〔T04 0557c10〕.

The closing verse 〔0557c12–c23〕—the author tells his purpose in making the treatise: he says of himself 「此論我所造，合和喜笑語」—“This treatise is of my making; in it are blended words of mirth and laughter”〔T04 0557c12〕, and 「多損正實說，觀義應不應」—“and in many places it falls short of words upright and true; look at its meaning, whether it is fitting or not”〔T04 0557c13〕; there are three medicine similes: poisonous medicine blended into sugar, 「如似苦毒藥，和合於石蜜」—“It is like a bitter, poisonous medicine blended into sugar”〔T04 0557c14〕 and 「藥為破壞病，此論亦如是」—“the medicine is for breaking up the illness, and this treatise is just so”〔T04 0557c15〕; moistening the body with ghee after an emetic and purgative, 「如服吐下藥，以酥潤體中」—“As, after taking an emetic and purgative, one moistens the body within with ghee”〔T04 0557c18〕 and 「我今以此義，顯發於寂定」—“so now with this meaning I bring to light that tranquil concentration”〔T04 0557c19〕; medicine wrapped in the leaves of a tree, 「如阿伽陀藥，樹葉而裹之」—“It is like agada medicine, wrapped up in the leaves of a tree”〔T04 0557c20〕 and 「取藥塗毒竟，樹葉還棄之」—“once the medicine is taken out and the poison has been smeared and treated, the leaves are thrown away”〔T04 0557c21〕, closing with 「戲笑如葉裹，實義在其中」—“The jests are like the wrapping of leaves; the real meaning lies within”〔T04 0557c22〕 and 「智者取正義，戲笑便應棄」—“the wise take the right meaning, and the jests should then be thrown away”〔T04 0557c23〕. Between them stand 「正法中戲笑，譬如彼狂藥」—“Jest within the true Dharma is like that maddening drug”〔T04 0557c16〕 and 「佛正法寂定，明照於世間」—“the Buddha’s true Dharma is tranquil concentration, and shines bright upon the world”〔T04 0557c17〕. The closing words: 「尊者僧伽斯那造作癡花鬘竟」—“Here ends the Garland of Fools, made by the venerable Sengqiesina”〔T04 0557c24〕.

At the end of the parable passages of Parables 75·77·79·80·86·93·96 there are comments of the author (「如此癡人世間所笑」—“A fool like this is laughed at by the world”〔T04 0554c23〕, 「為一切世人之所嗤笑」—“and were jeered at by all the people of the world”〔T04 0555a21〕, 「如是愚人為世所笑」—“A fool like this is laughed at by the world”〔T04 0555b13〕, 「如此愚人為」—“A fool like this is”〔T04 0555b26〕, 「如是愚人」—“A fool like this”〔T04 0556a22〕, 「如是愚人為世所笑」—“A fool like this is laughed at by the world”〔T04 0557a06〕, 「如是愚人為世人所笑」—“A fool like this is laughed at by the people of the world”〔T04 0557b12〕), standing before the opening sentence of the application; the end of the parable passage of Parable 97, 「如是愚人㲲與金錢一切都失」—“A fool like this lost both the fine cotton cloth and the gold coin, everything”〔T04 0557b24〕, is the same; their position is recorded, and they are not moved into the application. In Parable 84, 「無智常人，狗無罪咎橫加於惡」—“common folk without wisdom wrongly inflict cruel blows on a dog that has done nothing wrong”〔0556a04–a05〕 belongs to the parable passage, and the application begins with 「凡夫亦爾」—“Ordinary people are so too”〔T04 0556a05〕.

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. Terms already seen in Fascicle 1, Fascicle 2, and Fascicle 3 are not listed again: those seen in Fascicle 1 (the marks of the Dharma · afflictions · concealing · the precepts · scorching the body with the five fires · the fruits of the Way · the Three Jewels · gain and offerings · sugar · the three evil destinies · birth and death · good dharmas · fame and gain · followers of other paths · brāhmaṇa · leaving home · bhikṣu · giving · means · liberation · heedlessness); those seen in Fascicle 2 (the son of an elder · the contemplation of impurity · keeping the precepts · the pure precepts · washing jug · the three vehicles · meditation · the factors of the path · merit · impure · shame and remorse · false thinking · much learning · impermanent · hell · the five desires · ascetic · fruition and retribution · ordinary people · the Buddha’s Dharma); those seen in Fascicle 3 (the right principle · bringing to light · the evil paths · sage · wealth and rank · suffering and vexation · idle play · in the heavens · the field of merit · joy pills · the two extremes · reputation · the six sense objects · bad friends · the three evil paths · what is not in accord with the Dharma · the true Dharma · no self).

The terms of this fascicle are all Chinese; the transcribed ones (vetāla · āmra · asura · kambala · maṇi · Pāpīyān · agada) 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—Parable 67, 「云何癡人為一餅故見賊不喚」—“How can there be a fool like you, who for the sake of one cake sees a thief and does not cry out?”〔T04 0553c18〕; Parable 69, 「有何急事怱怱乃爾不安徐食」—“what urgent business is there, that you are in such a hurry and cannot eat calmly and slowly?”〔T04 0554a12〕; Parable 70, 「若但嘗一何以可知」—“if I taste only one, how can I know?”〔T04 0554a25〕; Parable 73, 「汝馬本黑，尾何以白」—“Your horse was black to begin with; how is its tail white?”〔T04 0554c02〕; Parable 78, 「何不待我」—“why did you not wait for me?”〔T04 0555b02〕; Parable 81, 「何故射之」—“Why shoot him?”〔T04 0555c09〕; Parable 91, 「何故捨棄擲著水中」—“why throw them away and cast them into the water?”〔T04 0556c13〕; Parable 95, 「非汝獨食，何由減少」—“If you did not eat it alone, how could it have shrunk?”〔T04 0557b01〕; Parable 96, 「汝何以自毀」—“Why do you harm yourself?”〔T04 0557b11〕; in the application of Parable 95, 「悔之於後竟何所及」—“only afterward regret it—yet what good can that do?”〔T04 0557b06〕.
• The fool’s self-justification and self-satisfaction—Parable 67, 「咄婢我定得餅」—“Ha, you slave girl! I have surely won the cake”〔T04 0553c19〕; Parable 68, 「雖當自害要望傷彼」—“though it will harm me, still I hope to wound him”〔T04 0554a03〕; Parable 69, 「我祖父已來法常速食」—“From my grandfather’s time on, the family way has always been to eat fast”〔T04 0554a15〕; Parable 73, 「我馬已死，遂持尾來」—“My horse is already dead, so I brought its tail back”〔T04 0554c02〕; Parable 79, 「我不能捉，我願」—“I cannot carry it in my hands; I would rather”〔T04 0555b11〕; Parable 94, 「不見摩尼珠我終不去」—“If I do not see the maṇi jewel, I will never leave”〔T04 0557a17〕.
• Hyperbole and the repetition of numbers—Parable 79, 「時王便以三十六机置其背上」—“Then the king put thirty-six stools on his back”〔T04 0555b12〕, and in the application 「三十六物」—“the thirty-six things” is found twice 〔T04 0555b15〕〔T04 0555b16〕; Parable 82, 「恐己二足更增八足」—“afraid of his own two feet, he instead added eight more”〔T04 0555c21〕, and in the application 「畏其二足倒加其八」—“afraid of his two feet, instead added eight”〔T04 0555c24〕; in Parable 66 the recited method, 「如是捉、如是正、如是住」—“one should hold it thus, set it right thus, and keep it steady thus”〔T04 0553b29〕, recurs in the singing out, 「當如是捉、如是正」—“One should hold it thus, set it right thus”〔T04 0553c04〕.
• Ending with the laughter of the crowd—Parable 67, 「世人聞之無不嗤笑」—“Of the people of the world who heard of this, there was none who did not jeer”〔T04 0553c20〕; Parable 73, 「為人所笑」—“and was laughed at by people”〔T04 0554c03〕; Parable 75, 「如此癡人世間所笑」—“A fool like this is laughed at by the world”〔T04 0554c23〕; Parable 77, 「為一切世人之所嗤笑」—“and were jeered at by all the people of the world”〔T04 0555a21〕; the father’s rebuke in Parable 78, 「為一切世人之所嗤笑」—“and you are jeered at by all the people of the world”〔T04 0555b02〕; Parable 79, 「如是愚人為世所笑」—“A fool like this is laughed at by the world”〔T04 0555b13〕; Parable 80, 「如此愚人為」—“A fool like this is”〔T04 0555b26〕; Parable 82, 「為人嗤笑」—“and he was jeered at by people”〔T04 0555c21〕; Parable 86, 「如是愚人為世間所笑」—“A fool like this is laughed at by the world”〔T04 0556a22〕; Parable 93, 「如是愚人為世所笑」—“A fool like this is laughed at by the world”〔T04 0557a06〕; Parable 96, 「如是愚人為世人所笑」—“A fool like this is laughed at by the people of the world”〔T04 0557b12〕—eleven parables.
• Ending with ‘all lost / all thrown away’—Parable 70, 「便一切都棄」—“and threw them all away”〔T04 0554a27〕 and 「如彼嘗果一切都棄」—“just like that man who tasted the fruit, and everything was thrown away”〔T04 0554b04〕; Parable 76, 「芽莖枝葉一切都失」—“sprouts, stems, branches, and leaves—all are lost”〔T04 0555a11〕; Parable 78, 「沙門妙果一切都」—“the wondrous fruit of the ascetic—all of it is”〔T04 0555b05〕; Parable 88, 「如彼獼猴失其一豆一切都棄」—“just like that monkey, which lost one bean and threw everything away”〔T04 0556b16〕; Parable 97, 「㲲與金錢一切都失」—“lost both the fine cotton cloth and the gold coin, everything”〔T04 0557b24〕.
• Ending with a fall into the destinies—「墮三惡道」—“fall into the three evil paths” in seven parables: Parable 71 〔T04 0554b11〕, Parable 86 〔T04 0556a28〕, Parable 90 〔T04 0556c04〕, Parable 94 〔T04 0557a23〕, Parable 96 〔T04 0557b14〕, Parable 97 〔T04 0557b28〕, Parable 98 〔T04 0557c11〕; 「地獄畜生餓鬼」—“hell, the animals, and the hungry ghosts” in two parables: Parable 68 〔T04 0554a06〕 and Parable 72 〔T04 0554b22〕; Parable 67, 「墮三塗」—“fall into the three evil destinies”〔T04 0553c23〕; Parable 77, 「墮於惡道」—“fall into the evil paths”〔T04 0555a24〕; Parable 89, 「墮於惡處」—“fall into an evil place”〔T04 0556b26〕.
• A further parable set up within the application—the application of Parable 76 makes 「冬時擲種」—“throwing seed in winter” a second parable 〔0555a09–a11〕, and then applies it with 「世間愚人修習少福」—“The fools of the world cultivate a little merit”〔T04 0555a11〕.
• Verses—there are two verses in this fascicle: after the prose of the application of Parable 90, with 「如偈所說：」—“Just as a verse says:”〔T04 0556c05〕, a verse of four lines is quoted 〔0556c06–c09〕, each line in two halves of five characters, a verse quoted by the author with no source given; and at the end of the fascicle the closing verse of twelve lines 〔0557c12–c23〕, each line in two halves of five characters, the author’s own statement, followed by the closing words 〔T04 0557c24〕.

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

「亦復如是」—“so it is likewise” occurs thirty times in the whole fascicle, in thirty parables; Parables 84·87·92 have none. Applications whose opening sentence is not of the form 「亦復如是」—“so it is likewise”: three—Parable 84 (opening with 「凡夫亦爾」—“Ordinary people are so too”), Parable 87 (opening with 「猶如世人」—“It is like people of the world”), and Parable 92 (opening with 「比丘亦爾」—“Bhikṣus are so too”). All thirty-three parables have a sentence pointing back.

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 0044a25〕〔T02 0034a14〕〔T02 0045b29〕〔T02 0017b09〕〔T02 0013b21〕〔T02 0077c16〕〔T02 0069c14〕〔T02 0035c26〕〔T02 0044c24〕〔T02 0068a29〕〔T02 0008b09〕〔T02 0037b25〕〔T02 0030c15〕〔T02 0031b22〕〔T02 0020c16〕〔T02 0043a12〕〔T02 0018c26〕〔T02 0064a21〕〔T02 0066c20〕〔T02 0067c18〕〔T02 0044c07〕〔T02 0002b16〕〔T02 0063c16〕〔T02 0002c03〕〔T02 0002c05〕〔T02 0031b25〕〔T02 0020c03〕〔T02 0031c04〕〔T02 0030c20〕〔T02 0063c12〕〔T02 0016a13〕〔T02 0003a11〕〔T02 0050b18〕〔T02 0035a10〕〔T02 0012c10〕〔T02 0311a28〕〔T02 0036b25〕〔T02 0315b16〕〔T02 0002c04〕〔T02 0017a24〕〔T02 0063c20〕〔T02 0008a08〕〔T02 0007c04〕〔T02 0032b09〕〔T02 0044c20〕〔T02 0045a29〕〔T02 0044c04〕〔T02 0315a04〕〔T02 0003a10〕〔T02 0037a11〕〔T02 0034a10〕〔T02 0006c01〕〔T02 0093b06〕〔T02 0005c05〕〔T02 0037a02〕〔T02 0001a07〕〔T02 0015a17〕〔T02 0007b28〕〔T02 0007b25〕〔T02 0067a04〕〔T02 0001a09〕〔T02 0056c14〕〔T02 0045a20〕〔T02 0314b04〕〔T02 0013c18〕〔T02 0076a23〕〔T02 0009b15〕〔T02 0059a05〕〔T02 0048c02〕〔T02 0001a17〕〔T02 0032b22〕〔T02 0008b18〕.
• Shared sentence fragments—in this fascicle only shared words are recorded; Parable 94’s 「離斷常二邊，處於中道」—“leave the two extremes of annihilation and permanence and abide in the middle way”〔T04 0557a19〕 and 「如來離於二邊，說於中道」—“the Tathāgata, leaving the two extremes, expounds the middle way”〔T02 0067a04〕 share the two words 「二邊」—“the two extremes” and 「中道」—“the middle way”; the sentences differ, and nothing further is said; Parable 94’s 「世界有邊無邊」—“whether the world is bounded or boundless”〔T04 0557a21〕 and 「我有邊，餘則虛名；我無邊」—“the self is bounded, the rest is an empty name; the self is boundless”〔T02 0045a20〕 share 「有邊」—“bounded” and 「無邊」—“boundless”; the sentences differ, and nothing further is said.
• Carrying forward within the fascicle—「三惡道」—“the three evil paths” appears in Parables 71·86·90·94·96·97·98 (anchors in the seventh topic); 「地獄畜生餓鬼」—“hell, the animals, and the hungry ghosts” appears in Parable 68 〔T04 0554a06〕 and Parable 72 〔T04 0554b22〕; 「利養」—“gain and offerings” appears in Parable 74 〔T04 0554c14〕, Parable 89 〔T04 0556b25〕, Parable 91 〔T04 0556c15〕〔T04 0556c16〕, Parable 92 〔T04 0556c25〕, and Parable 96 〔T04 0557b13〕; 「煩惱賊」—“the thieves of the afflictions” appears in Parable 92 〔T04 0556c25〕 and Parable 97 〔T04 0557b26〕, and Parable 67 has 「虛假煩惱種種惡賊」—“the false afflictions, all kinds of evil thieves”〔T04 0553c21〕; 「淨戒」—“the pure precepts” appears in Parable 72 〔T04 0554b22〕, Parable 75 〔T04 0554c25〕, and Parable 96 〔T04 0557b14〕; 「名利」—“fame and gain” appears in Parable 67 〔T04 0553c21〕 and Parable 86 〔T04 0556a23〕〔T04 0556a27〕; 「便故妄語」—“deliberately speak falsely” appears in Parable 86 〔T04 0556a27〕 and Parable 96 〔T04 0557b13〕; 「身壞命終」—“when the body breaks up and life ends” appears in Parable 86 〔T04 0556a28〕, Parable 97 〔T04 0557b28〕, and Parable 98 〔T04 0557c10〕, and Parable 96 has 「身死命終」—“when the body dies and life ends”〔T04 0557b14〕; 「功德」—“merit” appears in Parable 78 〔T04 0555b05〕, Parable 92 〔T04 0556c26〕, Parable 97 〔T04 0557b26〕〔T04 0557b27〕, and Parable 98 〔T04 0557c06〕; 「不解方便」—“not understanding means” appears in the physician’s rebuke in Parable 80 〔T04 0555b25〕 and in Parable 98 〔T04 0557c07〕, and Parable 98 also has 「不知方便」—“not knowing means”〔T04 0557c03〕; 「熊」—“bear” appears in Parable 81 〔T04 0555c04〕 and Parable 93 〔T04 0556c29〕; 「歡喜丸」—“joy pill” appears in the title of Parable 92 〔T04 0556c20〕; 「毒蛇」—“poisonous snake” appears in Parable 89 〔T04 0556b20〕〔T04 0556b26〕; in the closing verse 「戲笑」—“jest” is found three times 〔T04 0557c16〕〔T04 0557c22〕〔T04 0557c23〕, and 「寂定」—“tranquil concentration” twice 〔T04 0557c17〕〔T04 0557c19〕.
• Carrying forward across fascicles—Parable 92’s 「（九二）小兒得歡喜丸喻」—“(92) The Child Who Got a Joy Pill”〔T04 0556c20〕 and the title of Fascicle 3, Parable 65, 「（六五）五百歡喜丸喻」—“(65) The Five Hundred Joy Pills”〔T04 0552c13〕 share the same word 「歡喜丸」—“joy pill”; Parable 97’s 「㲲」—“fine cotton cloth”〔T04 0557b16〕 is the same character as in Fascicle 3, Parable 42, 「細軟上㲲種種雜物」—“fine, soft, top-quality cotton cloth, and all sorts of goods”〔T04 0549c07〕; Parable 74’s 「澡灌」—“washing jug”〔T04 0554c10〕 has already been seen in Fascicle 2; Parable 66’s 「不淨觀」—“the contemplation of impurity”〔T04 0553c07〕 has already been seen in Fascicle 2; Parable 84’s 「五熱炙身」—“scorching the body with the five fires”〔T04 0556a06〕 has already been seen in Fascicle 1; the closing verse’s 「石蜜」—“sugar”〔T04 0557c14〕 appears in Fascicle 1 as 「黑石蜜」—“black sugar,” the same word 「石蜜」—“sugar”; Parable 86’s 「戲論」—“idle play”〔T04 0556a24〕, Parable 98’s 「惡知識」—“bad friends”〔T04 0557c08〕 and 「六塵」—“the six sense objects”〔T04 0557c09〕, and Parable 94’s 「二邊」—“the two extremes”〔T04 0557a19〕 have already been seen in Fascicle 3. In the closing verse’s 「此論我所造」—“This treatise is of my making”〔T04 0557c12〕, its 「此論」—“This treatise” gathers up the parables of all four fascicles of the sūtra.

IX. Placement Among the Recensions

The Taishō collation notes anchored in this fascicle come to ninety-seven 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: eighty-eight in the mod form and eighty-eight in the orig form (two ways of writing the same note number), nine in the add form (revision lines of the current collated edition, not original Taishō notes), none in cf1, none in cf2. The variant readings of the collated editions anchored in this fascicle number one hundred and nine: ninety-five with note numbers, and fourteen at repeated occurrences of the same character without note numbers, appended at the end of the table. Two note numbers have no corresponding variant reading of the collated editions: 〔0553017〕〔0553018〕, both of them notes on the division of fascicles or the numbering of the parables (see the section on the notes on the division of fascicles and the numbering of the parables below). Among the variant readings of the collated editions in this fascicle there is no reading of the Manji edition (【卍正-CB】). In the table below, the ‘variant reading’ column follows the mod form of the Taishō notes word for word (the nine 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):

For the fourteen entries above, the collation does not record from which note number each follows; the notes in this fascicle that mark the base-text character with ＊ are 「搆」—“milk”〔0555003〕, 「差」—“be cured”〔0555009〕, 「効」—“learn”〔0555012〕, 「熊」—“bear”〔0555014〕 together with 〔0553010〕 of the table of contents, 「返」—“instead”〔0554001〕, and 「抂」—“wrongly”〔0555015〕; they are recorded together, without adjudication. Entry 101 is anchored at 〔T04 0555c12〕, in the application of Parable 81, at the bear of 「熊傷其子」—“whose son was wounded by a bear,” that is, its 「熊」—“bear”; the eight entries 104–111 are all in Parable 93 (the title line, the parable passage, and the application). The ＊ of the note 〔0553007〕 in entry 1 extends to the title at the head of the parable 〔T04 0553b26〕; there the collation records no separate variant reading without a note number.

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

• The division of fascicles—the Taishō note 〔0553017〕 is anchored at the title of the first parable (0553b26): 「【宋】【元】【明】不分卷，目錄在三本下卷首」—“Song, Yuan, Ming do not divide the fascicles; the table of contents stands at the head of the lower fascicle in the three editions.” The Taishō note 〔0553006〕 of Fascicle 3 has already recorded that the three editions do not divide the fascicles at the closing title of Fascicle 3 (see the ninth topic of Fascicle 3). The base text still divides the sūtra into four fascicles.
• The numbering in the table of contents—the Taishō note 〔0553018〕 is anchored at the title of the first parable (0553b26): 「喻下有十六十七等記數下准之【元】【明】」—“Yuan, Ming: below ‘parable’ there are numbers such as sixteen and seventeen; the same applies below.”
• The title of Parable 66—the Taishō note 〔0553007〕 is anchored at the first title of the table of contents (0553b13): 「口誦乘船法而不解用【大】＊，長者共商人入海採寶【宋】＊【元】＊【明】＊」—“Taishō ‘Reciting the art of steering a boat without knowing how to use it’; Song, Yuan, Ming ‘The elder going to sea with merchants to gather treasure’; likewise at repeated occurrences”; that is, in the three editions the title in the table of contents and at the head of the parable reads 「長者共商人入海採寶」—“The Elder Going to Sea with Merchants to Gather Treasure.”
• The title of Parable 97—see the first topic: the Taishō note 〔0553016〕, 「疊【大】，㲲【宋】【元】【明】」—“Taishō, and Song, Yuan, Ming: two forms of ‘fine cotton cloth’,” is anchored at the title in the table of contents (0553b25).
• The title of Parable 95—the revision line of the current collated edition (note 0557a2501) is anchored at the title at the head of the parable (0557a25): 「二【CB】【麗-CB】，一【大】」—“current reading and Koryŏ ‘two’; Taishō ‘one’”; that is, in the original Taishō printing the title at the head of the parable has 「一」—“one.” In the table of contents the base text has 「二鴿喻」—“The Two Pigeons”〔T04 0553b24〕.
• The title of Parable 81—the revision line of the current collated edition (note 0553b1901) is anchored at the title in the table of contents (0553b19): 「嚙【CB】【麗-CB】，齧【大】」—“current reading and Koryŏ, and Taishō: two forms of ‘bite’.”

Interlinear note: in Parable 94 the base text has, within the text, the interlinear note 「摩尼者齊云水竇孔也」—“in the Qi tongue, maṇi means a drain-hole”〔T04 0557a15〕; the Taishō note 〔0557004〕 records that the three editions have 「胡以水竇名為摩尼」—“in the Hu tongue the water drain is called maṇi”; recorded together, without adjudication.

Character forms: the character 「㲲」—“fine cotton cloth” (U+3CB2, in the CJK Extension A block, not a PUA-created character) is found six times in this fascicle, all in Parable 97 〔0557b16–b24〕 (in the title at the head of the parable at b16, at b18, twice at b19, at b21, and at b24), and is recorded as in the base text; the table of contents has 「疊」—“fine cotton cloth” (see the first topic). The character 「𧎴」—“sting” (U+273B4, in the CJK Extension B block, not a PUA-created character) is found once, in Parable 89 〔T04 0556b24〕, and is recorded as in the base text; the three editions have 「蜇」—“sting” (note 〔0556013〕). There are no PUA-created characters in this fascicle. For the differences of character form between the current transcription and the original Taishō printing, see the nine revision lines of the current collated edition (two forms each of “bite,” “back-current,” “imitate,” “marry” (twice), and “shaggy,” “treasure” for “real,” “two” for “one,” and the record at 0555a01 that the original Taishō printing lacks the character 「世」—“world”). The differences of character form between 「甞」—“taste” and 「瓮」—“jar” in the table of contents and 「嘗」—“taste” and 「甕」—“jar” at the head of the parables are recorded as they stand.

X. Correspondence of Parable and Application

All thirty-three parables have an application; parables without an application: none. Applications whose opening sentence is not of the form 「亦復如是」—“so it is likewise”: three—Parable 84 (「凡夫亦爾」—“Ordinary people are so too”), Parable 87 (「猶如世人」—“It is like people of the world”), and Parable 92 (「比丘亦爾」—“Bhikṣus are so too”). Sentences pointing back with 「如捉」—“like holding / like catching”: two, Parables 74·89; with 「喻如」—“just like”: two, Parables 81·82; with 「如欽婆羅」—“just as with that kambala”: one, Parable 87. Applications containing verse: one, Parable 90 (a verse of four lines quoted after the prose). The closing verse is not entered in this table (see the fourth and seventh topics).