Superior Craving and Exhortation — Complete
Fascicle 92 opens 處擇攝's second overall verse's third particular verse, superior-grade craving and the rest (上品貪等攝) — its own twelve-item summary verse names: superior craving, exhortation, sorrowful abiding, observation, drawing forth, unworthiness of offerings, clarifying liberation, cultivation, the treatise on non-self, concentration, the view of dharmas, and suffering. This fascicle closes the first two of these twelve topics entirely. Superior craving (上貪) covers its three causes, three remedies, and the marks of mindfulness-and-clear-comprehension distinguishing noble ones from the foolish. Exhortation (教授) covers the reasons the Buddha delegates teaching to his disciples, the four marks of rightly following instruction, and the teacher-and-disciple's dual perfection — three marks completing the Teacher's virtue and two completing the disciples'. Fascicle 92's lecture source ends here, mid-way through the third particular verse — yet fascicle 93 opens by stating plainly that the sense-bases section (處擇攝) has already been explained in full, confirming that in the treatise itself this section closes at the end of Taishō fascicle 92. Its remaining ten topics and the fourth particular verse are not covered by the lecture source available to this project.
1. Section: The Third Particular Verse Begins — Marking and Listing Its Twelve Topics
Next, a summary verse says: superior craving, exhortation, and sorrowful abiding; observation, drawing forth, and unworthiness of offerings; clarifying liberation, cultivation, and the treatise on non-self; concentration, the view of dharmas, and suffering, coming last of all.
復次，嗢柁南曰：
Next, a summary verse says:
上貪教授及苦住 觀察引發不應供
明解脫修無我論 定法見苦最為後
Superior craving, exhortation, and sorrowful abiding; observation, drawing forth, and unworthiness of offerings; clarifying liberation, cultivation, and the treatise on non-self; concentration, the view of dharmas, and suffering, coming last of all.
This opens the third particular verse (上品貪等攝) of 處擇攝's second overall summary verse, following directly on from fascicle 91's close of mere action and the rest (唯作緣等攝). Its own summary verse marks and lists twelve topics under which the long-form explanation (長行釋) that follows will unfold: superior craving, exhortation, sorrowful abiding, observation, drawing forth, unworthiness of offerings, clarifying liberation, cultivation, the treatise on non-self, concentration, the view of dharmas, and suffering.
2. Section: The Long-Form Explanation Begins — Superior Craving's Causes
By three causes and conditions, a person gives rise to superior-grade craving toward an object condition. What are the three? First, robustness, not frailty; second, comeliness, not homeliness; third, habituation to craving, not its abandonment.
三因緣故，補特伽羅於所緣境上品貪行。何等為三？一者、康彊，非羸劣；二者、端嚴，非醜陋；三者、習貪，非捨貪。
By three causes and conditions, a person gives rise to superior-grade craving toward an object condition. What are the three? First, robustness, not frailty; second, comeliness, not homeliness; third, habituation to craving, not its abandonment.
This opens the long-form explanation (長行釋), whose twelve sections correspond to the summary verse's twelve topics, beginning with the first topic, superior craving (上貪), and within it bringing forth its causes and conditions (出因緣). Per the 披尋記: robustness and frailty describe the person, comeliness and homeliness the object condition, and habituation-versus-abandonment the craving-conduct itself — together the three causes of superior craving. A healthy, vigorous body inclines the senses toward craving; a comely object, whether one's own body or another's, invites it further; and a mind long habituated to indulging craving cannot let go of it once an object appears.
3. Section: The Remedies Begin — Briefly Marking Them Individually
Further, by three kinds of remedial embrace, even a person harboring such superior-grade craving can be made to diligently cultivate the pure life within the well-taught Dharma-Vinaya, subduing the mind and bringing it to stillness — how much more so one whose craving is merely middling or slight. What are the three? First, secretly guarding the sense-doors as the basis, so as to be far removed from every extreme of sensual pleasure; second, moderation in food, and reduced sleep in the early and later watches of the night, as the basis, so as to be far removed from every extreme of self-affliction; third, foremost mindfulness and clear comprehension as the basis, so as to practice the path of renunciation along the middle way.
復由三種對治攝受，尚令如是懷上品貪補特伽羅，於善說法毗奈耶中勤修梵行，調伏其心，令得寂靜，何況但懷中軟品貪微薄塵者。何等為三？一者、密護根門為所依止，遠離一切欲樂邊故；二者、於食知量、初夜後夜減省睡眠為所依止，遠離一切自苦邊故；三者、最勝正念正知為所依止，行於中道出離行故。
Further, by three kinds of remedial embrace, even a person harboring such superior-grade craving can be made to diligently cultivate the pure life within the well-taught Dharma-Vinaya, subduing the mind and bringing it to stillness — how much more so one whose craving is merely middling or slight. What are the three? First, secretly guarding the sense-doors as the basis, so as to be far removed from every extreme of sensual pleasure; second, moderation in food, and reduced sleep in the early and later watches of the night, as the basis, so as to be far removed from every extreme of self-affliction; third, foremost mindfulness and clear comprehension as the basis, so as to practice the path of renunciation along the middle way.
This opens clarifying the remedies (明對治), beginning with briefly marking them individually (略標別) — three practices that together hold the middle way between indulgence and self-affliction: guarding the six sense-doors from grasping at signs, eating and sleeping in moderation so practice supports rather than punishes the body, and foremost mindfulness and clear comprehension carried at all times.
4. Section: Explaining the Harder Points Begins — Distinguishing Marks: the Noble Ones' First Kind, Knowing Feeling and Perception While Walking
One should know that here, one well established in mind through the four foundations of mindfulness — or, when engaged in walking and objects appear before one, if one has not grasped at signs or their finer particulars, truly knows feeling's arising, abiding, and ceasing; if one has grasped at signs and their finer particulars, truly knows perception's arising, abiding, and ceasing.
當知此中，於四念住善住心者，
One should know that here, one well established in mind through the four foundations of mindfulness —
或於行時境界現前，若不取相及與隨好，如實了知受生住滅；若取其相及與隨好，如實了知想生住滅。
or, when engaged in walking and objects appear before one, if one has not grasped at signs or their finer particulars, truly knows feeling's arising, abiding, and ceasing; if one has grasped at signs and their finer particulars, truly knows perception's arising, abiding, and ceasing.
This opens explaining the harder points (隨難釋), beginning with distinguishing marks (別辨相) — first citing the noble ones (舉賢聖) and, within them, the first kind of most excellent mindfulness and clear comprehension (第一種類), starting with knowing feeling and perception and the rest while walking (於行時). The 披尋記 clarifies that "well established in mind through the four foundations of mindfulness" spans every practitioner from the attainment of the access-concentration mental application, free of heedlessness, through the once-returner. Walking through town or temple, whenever an object of the six senses appears, before grasping its composite sign one truly knows only feeling arising and ceasing; once its finer particulars are also grasped, one truly knows perception arising and ceasing.
5. Section: While Abiding
Or, while abiding, one truly knows the arising and ceasing of discursive thought caused by that grasping.
或於住時，如實了知彼因尋思生住與滅。
Or, while abiding, one truly knows the arising and ceasing of discursive thought caused by that grasping.
The 披尋記 lists the eight kinds of discursive thought: of desire, of ill will, of harming, of kinfolk, of one's homeland, of not dying, of contempt toward others, and of family status — each arising from improper attention to a grasped sign or particular. Seated in stillness, when any of these eight arises from having grasped an object's sign, one truly observes its arising, abiding, and ceasing without being carried away by it.
6. Section: Concluding Its Name as Most Excellent, Closing "The First Kind" Entirely
By such marks of mindfulness and clear comprehension, at all times and toward every kind of object condition, one guards one's own mind exactly according to the proper standard — this is called most excellent mindfulness and clear comprehension.
由如是相正念正知，於一切時，於一切種所緣境界，能如正軌守護其心，是名最勝正念正知。
By such marks of mindfulness and clear comprehension, at all times and toward every kind of object condition, one guards one's own mind exactly according to the proper standard — this is called most excellent mindfulness and clear comprehension.
Whether walking or abiding, toward every kind of object at every time, guarding this one thought-moment of mind according to what the Buddha's sūtras and discipline teach — this is the most excellent mindfulness and clear comprehension. With this, concluding its name as most excellent (結名最勝) closes entirely, closing the first kind (第一種類2: 知受想等/結名最勝) entirely.
7. Section: The Second Kind Begins — Marking That Class
There is further a most excellent mindfulness and clear comprehension belonging to one who has already attained cessation-attainment, or already attained signless concentration, or already attained the concentration free of application and sustained thought.
復有最勝正念正知，謂已獲得滅盡定者，或已獲得無相定者，或已獲得無尋伺者。
There is further a most excellent mindfulness and clear comprehension belonging to one who has already attained cessation-attainment, or already attained signless concentration, or already attained the concentration free of application and sustained thought.
This opens the second kind of most excellent mindfulness and clear comprehension, belonging to third-fruit and fourth-fruit noble ones — those who have attained cessation-attainment or signless concentration, or attained concentrations from the second dhyāna upward, free of application and sustained thought.
8. Section: Showing It Has No Superior
One should know that, resting upon the noble abodes and the divine abodes, apart from this most excellent mindfulness-abiding-in-knowledge, there is nothing further that can surpass it.
當知依止聖住天住，除此最勝正念知住，更無有餘能過上者。
One should know that, resting upon the noble abodes and the divine abodes, apart from this most excellent mindfulness-abiding-in-knowledge, there is nothing further that can surpass it.
Resting in cessation-attainment or signless concentration is called the noble abode; resting in the dhyānas and formless attainments is called the divine abode, per the Śrāvaka Stage. Among these, apart from the first dhyāna (which still has application and sustained thought), every concentration from the second dhyāna upward is said to have attained freedom from application and sustained thought.
9. Section: Distinguishing Its Marks Begins — Citing Reliance on Cessation-Attainment to Truly Know Feeling
Whether abiding just after rising from cessation-attainment, or abiding as a skillful means just before entering it, one truly knows feeling's arising, abiding, and ceasing — this is called most excellent mindfulness and clear comprehension.
或從滅定起已而住，或將入定方便而住，如實了知受生住滅，是名最勝正念正知。
Whether abiding just after rising from cessation-attainment, or abiding as a skillful means just before entering it, one truly knows feeling's arising, abiding, and ceasing — this is called most excellent mindfulness and clear comprehension.
This opens distinguishing its marks (辨彼相), beginning with citing reliance on cessation-attainment (舉依滅定) — a third-fruit or higher noble one, whether just risen from or just about to enter cessation-attainment, truly observes only the dharma of feeling arising and ceasing, with no self found in it whatsoever.
10. Section: Citing by Example Reliance on Signless Concentration, Closing "Distinguishing Its Marks" Entirely
Just as one truly knows feeling by reliance on cessation-attainment, so too one truly knows perception by reliance on signless concentration, and truly knows whatever application and sustained thought there are by reliance on the concentration free of application and sustained thought — one should know these are likewise so.
如依滅定如實知受，依無相定如實知想、無尋伺定如實了知所有尋伺，當知亦爾。
Just as one truly knows feeling by reliance on cessation-attainment, so too one truly knows perception by reliance on signless concentration, and truly knows whatever application and sustained thought there are by reliance on the concentration free of application and sustained thought — one should know these are likewise so.
With this, citing by example reliance on signless concentration and the rest (例依無相定如實知想等) closes entirely, closing distinguishing its marks (辨彼相2: 舉依滅定/例依無相定) entirely.
11. Section: Clarifying That It Is Most Excellent, Closing "The Second Kind" and "Citing the Noble Ones" Entirely
Because this most excellent mindfulness and clear comprehension takes up only dharmas, one does not, toward such feeling, perception, application, or sustained thought, give rise to any false discrimination of self or what belongs to self.
由此最勝正念正知唯取法故，不於如是受、想、尋伺，起我、我所虛妄分別。
Because this most excellent mindfulness and clear comprehension takes up only dharmas, one does not, toward such feeling, perception, application, or sustained thought, give rise to any false discrimination of self or what belongs to self.
With this, clarifying that it is most excellent (明最勝) closes entirely, closing the second kind (第二種類4: 標彼類/顯無上/辨彼相/明最勝) entirely, which closes citing the noble ones (舉賢聖2: 第一種類/第二種類) entirely.
12. Section: Distinguishing the Foolish
If, when the various distinctions of feeling, perception, application, and sustained thought arise in the foolish, they are unable to give rise, toward feeling and the other dharmas, to the perception of mere dharma, but instead only think: "I am able to feel" — and so on, at length. ... By this cause and condition, such people lack even ordinary mindfulness and clear comprehension, how much more the most excellent kind.
若諸愚夫受、想、尋伺差別生時，於受等法不能發起唯有法想，但作是念：我能領受，乃至廣說。
If, when the various distinctions of feeling, perception, application, and sustained thought arise in the foolish, they are unable to give rise, toward feeling and the other dharmas, to the perception of mere dharma, but instead only think: "I am able to feel" — and so on, at length.
由是因緣，彼尚無有正念正知，何況最勝。
By this cause and condition, such people lack even ordinary mindfulness and clear comprehension, how much more the most excellent kind.
This opens distinguishing the foolish (簡愚夫), the second of two matters under distinguishing marks (別辨相), contrasting the noble ones just described. The 披尋記 glosses "and so on, at length" as: "I am able to discern, I am able to observe" — every experience gets bound to a self, whether exalted or debased. Unable even to perceive that these are merely arising dharmas, the unlearned ordinary being cannot notice affliction arising at all, let alone attain the most excellent mindfulness and clear comprehension that sees no self, no self's-possession, anywhere in feeling, perception, application, or sustained thought.
13. Section: Briefly Gathering the Kinds, Closing "Distinguishing Marks" Entirely
Here, the mindfulness and clear comprehension spoken of later refers to the non-returner or the arhat; one should know that the mindfulness and clear comprehension spoken of earlier spans from the attainment of the access mental application, free of heedlessness, through every ordinary being's stage, up to the once-returner.
此中後說正念正知，或不還果、或阿羅漢；當知前說正念正知，從得作意無有放逸諸異生位至一來果。
Here, the mindfulness and clear comprehension spoken of later refers to the non-returner or the arhat; one should know that the mindfulness and clear comprehension spoken of earlier spans from the attainment of the access mental application, free of heedlessness, through every ordinary being's stage, up to the once-returner.
With this, briefly gathering the kinds (略攝類) closes entirely, closing distinguishing marks (別辨相2: 舉賢聖/簡愚夫) entirely, which closes explaining the harder points (隨難釋2: 別辨相/略攝類) entirely, which closes clarifying the remedies (明對治2: 略標別/隨難釋) entirely, which closes superior craving (上貪), the first of the third particular verse's twelve topics, entirely.
A companion sūtra recounts the Buddha teaching at Śrāvastī: whatever does not belong to oneself should be relinquished, just as one feels no distress over leaves and twigs in the monastery grove being carried off by others, since they were never "mine." The six sense-bases likewise are neither self nor self's-possession; relinquishing attachment to them brings lasting ease. Another sūtra praises the venerable Nanda, who was famously robust, comely, and given to strong craving — exactly the three causes named in the root text — yet who overcame them through the three remedies: closing the sense-doors, moderate eating with diligent practice in the early and late watches, and accomplished mindfulness and clear comprehension while walking and abiding, guarding all directions so that worldly craving, sorrow, and unwholesome states found no outlet. The Buddha held Nanda up to the assembly as the model disciple to emulate in exactly these three practices.
14. Section: Exhortation Begins — Requesting Others to Teach, by Its Causes and Conditions
Next, by two causes and conditions, the Tathāgata himself declares that his years are advanced, his bodily strength wearied, and exhorts his śrāvaka disciples to request others to teach in his place. First, so as to make those who, relying on their youth, act only with arrogance and dwell in heedlessness, become fearful and disenchanted with themselves; second, so that in the age to come, those bhikṣus whose years have grown old and who lack the strength to remain free of doubt and regret might exhort the younger bhikṣus to proclaim the true Dharma, while those bhikṣus in the prime of their years, possessed of full strength and free of doubt and regret, teach others fearlessly.
復次，由二因緣，如來自言其年衰暮，身力疲怠，勸諸聲聞請他說法。一者、為令恃其少年，專行憍傲住放逸者，自怖厭故。二者、為令於當來世，諸有苾芻其年衰老，無有勢力遠離疑悔，勸請少年諸苾芻等宣說正法；諸有苾芻其年盛美，具足勢力遠離疑悔，無所恐懼為他說法。
Next, by two causes and conditions, the Tathāgata himself declares that his years are advanced, his bodily strength wearied, and exhorts his śrāvaka disciples to request others to teach in his place. First, so as to make those who, relying on their youth, act only with arrogance and dwell in heedlessness, become fearful and disenchanted with themselves; second, so that in the age to come, those bhikṣus whose years have grown old and who lack the strength to remain free of doubt and regret might exhort the younger bhikṣus to proclaim the true Dharma, while those bhikṣus in the prime of their years, possessed of full strength and free of doubt and regret, teach others fearlessly.
This opens the second topic, exhortation (教授), beginning with requesting others to teach by way of its causes and conditions (勸請因緣), briefly marking and listing (略標列) the two reasons the Buddha delegates teaching: to humble the young and arrogant, and to prepare a smooth succession once the elders can no longer bear the labor themselves.
15. Section: Explaining the Harder Points Begins — Marking and Listing the Two Modes of Teaching
One should know that here, briefly, there are two ways of proclaiming the true Dharma at a great assembly: first, teaching by way of decisive questioning; second, teaching by direct speech.
當知此中，略有二種處大集會宣說正法。一者、決擇說，二者、直言說。
One should know that here, briefly, there are two ways of proclaiming the true Dharma at a great assembly: first, teaching by way of decisive questioning; second, teaching by direct speech.
This opens explaining the harder points (隨難釋), beginning with marking and listing (標列) the two modes of teaching a great assembly.
16. Section: Teaching by Decisive Questioning
Teaching by decisive questioning means raising inquiries and probing skillful means, expounding the true principle so as to dispel doubt and confusion.
決擇說者，謂興詰問徵覈方便，說正道理，滅除疑惑。
Teaching by decisive questioning means raising inquiries and probing skillful means, expounding the true principle so as to dispel doubt and confusion.
This opens explaining each in turn (隨釋), beginning with teaching by decisive questioning (決擇說) — an interactive method where teacher and listeners question one another back and forth until doubt is dissolved.
17. Section: Teaching by Direct Speech, Closing "Requesting Others to Teach" Entirely
Teaching by direct speech means the assembled listeners remain silently seated while the Dharma-teacher proclaims the true Dharma directly.
直言說者，謂諸聽眾默然而住，如說法師宣說正法。
Teaching by direct speech means the assembled listeners remain silently seated while the Dharma-teacher proclaims the true Dharma directly.
This is the more traditional method, typically used with beginners; once listeners reach a certain level, teachers turn to the more discursive, question-driven method. With this, teaching by direct speech (直言說) closes entirely, closing explaining each in turn (隨釋2: 決擇說/直言說) entirely, closing explaining the harder points (隨難釋2: 標列/隨釋) entirely, closing requesting others to teach by its causes and conditions (勸請因緣2: 略標列/隨難釋) entirely.
18. Section: Marks of Rightly Following Instruction Begins — Marking and Listing the Four Marks
Further, by four marks, one is called able to rightly follow teaching and exhortation. First, able to analyze the distinctions among the bases, attaining the wisdom of non-self within the formations — this is purity of view. Second, regarding feelings together with the cessation of their basis, free of overweening pride, most utterly still — this is purity of view. Third, able to transcend all future suffering — this is purity of view. Fourth, able to transcend all present suffering — this is purity of view.
又由四相，名能隨順教授教誡。一、能分析諸處差別，於諸行中得無我智，見清淨故。二、於諸受并所依滅，離增上慢，最極寂靜，見清淨故。
Further, by four marks, one is called able to rightly follow teaching and exhortation. First, able to analyze the distinctions among the bases, attaining the wisdom of non-self within the formations — this is purity of view. Second, regarding feelings together with the cessation of their basis, free of overweening pride, most utterly still — this is purity of view.
三、能超越未來諸苦，見清淨故。四、能超越現在諸苦，見清淨故。
Third, able to transcend all future suffering — this is purity of view. Fourth, able to transcend all present suffering — this is purity of view.
This opens the second dimension of exhortation, the marks of one able to rightly follow instruction (能隨順相), beginning with marking and listing (標列) the four marks of purified view: understanding non-self among the bases, understanding the cessation of feeling's basis as utter stillness, and transcending suffering both to come and already present.
19. Section: Explaining Each in Turn Begins — Purity of View Through Attaining Wisdom of Non-Self
Here, analyzing the internal and external bases, the consciousnesses, contacts, feelings, perceptions, volitions, and cravings and their many distinctions, one displays non-self; by relying on the skillful principle of dependent origination, this draws forth the first purity of view.
此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我，由依緣起方便道理，能引最初正見清淨。
Here, analyzing the internal and external bases, the consciousnesses, contacts, feelings, perceptions, volitions, and cravings and their many distinctions, one displays non-self; by relying on the skillful principle of dependent origination, this draws forth the first purity of view.
This opens explaining each in turn (隨釋), beginning with purity of view through attaining wisdom of non-self (得無我智見清淨). The 披尋記 catalogs the six internal bases (eye and the rest), six external bases (form and the rest), six consciousness-bodies, six contact-bodies, six feeling-bodies, six perception-bodies, six volition-bodies, and six craving-bodies — analyzing this multiplicity shows only dharmas can be found, never a self. Relying on dependent origination's skillful principle means observing all three times through mere action, mere dharma, mere fact, mere cause, and mere effect, each falling under the four principles of reliance, function, proof, and natural law — only dharmas give rise to dharmas, with no agent and no experiencer anywhere to be found.
20. Section: Purity of View Through Utmost Stillness
As brightness relies upon the lamp, as a shadow relies upon the tree — since the lamp and tree are not, the brightness and shadow are not either. This displays that feelings, caused by the distinctions among the internal and external bases, likewise follow those bases into utter cessation once the bases cease without remainder. Free of overweening pride, one truly knows nirvana as the most excellent stillness — this draws forth the second purity of view.
如明依燈，如影依樹，彼非有故，此亦非有。顯示內外諸處差別為因諸受，由彼諸處無餘滅故，此亦隨滅。離增上慢，於其涅槃如實了知最勝寂靜，能引第二正見清淨。
As brightness relies upon the lamp, as a shadow relies upon the tree — since the lamp and tree are not, the brightness and shadow are not either. This displays that feelings, caused by the distinctions among the internal and external bases, likewise follow those bases into utter cessation once the bases cease without remainder. Free of overweening pride, one truly knows nirvana as the most excellent stillness — this draws forth the second purity of view.
Feeling depends on the twelve bases the way brightness depends on a lamp or a shadow on a tree; once the bases cease without remainder, in nirvāṇa without residue, feeling ceases along with them — free of the pride that mistakes this stillness for anything less than utterly complete.
21. Section: Purity of View Through Transcending Future Suffering
In the present dharma, by the power of wisdom, able to permanently sever and extinguish all affliction — displaying, without remainder, the transcendence of all suffering yet to come — this draws forth the third purity of view.
於現法中，以智慧力，能永斷滅一切煩惱，顯示無餘超越當來所有眾苦，能引第三正見清淨。
In the present dharma, by the power of wisdom, able to permanently sever and extinguish all affliction — displaying, without remainder, the transcendence of all suffering yet to come — this draws forth the third purity of view.
Severing all affliction by wisdom's power in this very life transcends every future suffering that unresolved affliction would otherwise bring forth.
22. Section: Purity of View Through Transcending Present Suffering, Closing "Marks of Rightly Following Instruction" and "Exhortation" — Pending Confirmation
This displays that, pervading every dharma conducive to suffering, to pleasure, and to neither suffering nor pleasure, one gives rise to no craving, no ill will, no delusion; it displays the path of seeing, the mind well established in the foundations of mindfulness; it displays the path of cultivation, cultivating the factors of awakening — so that, by permanently extinguishing all contaminants, one transcends the afflicted, suffering abiding of the present dharma — this draws forth the fourth purity of view.
顯示遍於順苦、順樂、順非苦樂一切法中，不起貪欲、不起瞋恚、不起愚癡；顯示見道，於其念住善住其心；顯示修道，修諸覺分。謂令諸漏永滅盡故，超越現法雜染苦住，能引第四正見清淨。
This displays that, pervading every dharma conducive to suffering, to pleasure, and to neither suffering nor pleasure, one gives rise to no craving, no ill will, no delusion; it displays the path of seeing, the mind well established in the foundations of mindfulness; it displays the path of cultivation, cultivating the factors of awakening — so that, by permanently extinguishing all contaminants, one transcends the afflicted, suffering abiding of the present dharma — this draws forth the fourth purity of view.
Progressing from ordinary being through the path of seeing into the path of cultivation and finally the path beyond training, this fourfold purity of view — non-self among the bases, feeling's utter stillness, and transcendence of future and present suffering alike — is what it means to rightly follow the Buddha's teaching and exhortation. With this, purity of view through transcending present suffering closes entirely, closing explaining each in turn (隨釋4: 得無我智/最極寂靜/超越當苦/超越現苦) entirely, which closes marks of rightly following instruction (能隨順相2: 標列/隨釋) entirely.
A long companion sūtra follows, recounting how the Buddha, grown too old to teach the bhikkhunīs himself, instructed the saṅgha to take turns doing so; when the rotation fell to the reluctant Venerable Nanda, the Buddha personally directed him to go. Nanda then questioned the bhikkhunī Mahāprajāpatī and her five hundred companions by decisive questioning (決擇說) — is the eye self? Is what lies beyond the eye self? Is self within the eye, or the eye within self? — and so across all six internal and external bases, the six consciousness-, contact-, feeling-, perception-, volition-, and craving-bodies, each time confirmed as neither self nor self's-possession. He then taught, through the lamp-and-oil and tree-and-shadow similes, that any pleasure arising from these impermanent bases is equally impermanent — precisely the two purities of view on non-self and utter stillness just explained. The sūtra continues at length classifying six kinds of joy, sorrow, and equanimity as either attachment-based or freedom-based (thirty-six modes in all), teaches that the Buddha's Dharma is inexhaustible even after a lifetime of study, describes the Buddha's three foundations of equanimity toward disciples who honor or ignore his teaching, and closes by likening the Buddha to an unsurpassed tamer who alone can guide beings through all eight directions of liberation — the eight progressive attainments from form-meditation through the cessation of perception and feeling. Nanda's teaching left the bhikkhunīs, and Nanda himself in his own practice, transformed. This is called the second discourse on differentiating the six sense-bases; the lecture notes that the treatise's own following section, the dual perfection of teacher and disciple (師弟二圓滿), corresponds to it.
23. Section: The Teacher-and-Disciple's Dual Perfection Begins — Generally Marking Both
Next, within the well-taught Dharma-Vinaya, by three further marks one should know the Teacher's virtue as complete; and by two marks one should know the disciples' virtue as complete.
復次，於善說法毗奈耶中，復由三相，應知大師其德圓滿；又由二相，應知弟子其德圓滿。
Next, within the well-taught Dharma-Vinaya, by three further marks one should know the Teacher's virtue as complete; and by two marks one should know the disciples' virtue as complete.
This root text opens a section the lecture calls the teacher-and-disciple's dual perfection (師弟二圓滿), beginning with generally marking both (總標). Its exact placement in the outline beneath exhortation (教授) is not fully resolved by the source text available here — the lecture introduces it immediately after the companion sūtra closing marks of rightly following instruction, without a clearly labeled parent heading bridging the two. This translation preserves the content and structure exactly as given, flagging the uncertainty for confirmation once fascicle 93 is reached.
24. Section: Explaining Each Individually Begins — the Teacher's Virtue, Questioning
What are the three marks by which one should know the Teacher's virtue as complete?
云何三相，應知大師其德圓滿？
What are the three marks by which one should know the Teacher's virtue as complete?
This opens explaining each individually (別釋), beginning with the Teacher's virtue's completeness (師德圓滿), itself opening with questioning (徵).
25. Section: Distinguishing the Three Marks Begins — the First Mark
Namely, the Buddha World-Honored One, for the sake of his disciples, was the very first to establish the middle way of proper conduct that departs from both extremes — this is the first perfection of the Teacher's virtue.
謂佛世尊，為諸弟子最初施設遠離二邊中道正行，是名第一師德圓滿。
Namely, the Buddha World-Honored One, for the sake of his disciples, was the very first to establish the middle way of proper conduct that departs from both extremes — this is the first perfection of the Teacher's virtue.
This opens the reply's answering (釋), distinguishing the three marks (辨三相), beginning with the first: the Buddha's teaching rejects both painful austerity and indulgent pleasure, establishing the middle way — as when the Buddha compared a well-tuned mind to a lute string neither too taut nor too slack.
26. Section: The Second Mark
Further, toward those who have not yet given rise to faith in the noble teaching, or who have transgressed it, by proper skillful means causing them to enter the noble teaching and depart from all transgression — this is the second perfection of the Teacher's virtue.
又於聖教未生信者、有毀犯者，以正方便令入聖教，離諸毀犯，是名第二師德圓滿。
Further, toward those who have not yet given rise to faith in the noble teaching, or who have transgressed it, by proper skillful means causing them to enter the noble teaching and depart from all transgression — this is the second perfection of the Teacher's virtue.
Through the discipline (vinaya) the Buddha both brings the unconvinced to faith and restores those who have broken precepts to purity through repentance.
27. Section: The Third Mark, Closing "Distinguishing the Three Marks" Entirely
Further, toward those who have already entered the noble teaching, embracing them rightly by four dharmas of embrace — this is the third perfection of the Teacher's virtue.
又於聖教已得入者，由四法攝正攝受之，是名第三師德圓滿。
Further, toward those who have already entered the noble teaching, embracing them rightly by four dharmas of embrace — this is the third perfection of the Teacher's virtue.
With this, the third mark closes entirely, closing distinguishing the three marks (辨三相3: 第一相/第二相/第三相) entirely.
28. Section: Explaining the Four Embraces Begins — Questioning
What is called the four dharmas of embrace?
云何名為四種法攝？
What is called the four dharmas of embrace?
This opens explaining the four embraces (釋四攝), the second mark's own elaboration, beginning with questioning (徵).
29. Section: Listing the Four Embraces
First, regarding what is confidential, teaching it appropriately in quiet seclusion, not by improper means. Second, regarding transgression, rebuking it face-to-face with fitting, incisive words, not improperly. Third, regarding discursive thought and attachment to indulgence, teaching one to diligently cultivate inner stillness. Fourth, causing one to hear the true Dharma again and again, always without slackening.
一、於祕密，以其如法閑靜教授而教授之，不以非法。二、於違犯，以其如法苦切語言現前呵擯，非不如法。三、於尋思、依止耽嗜，教令於內勤修寂靜。四、令時時聽聞正法，常無懈廢。
First, regarding what is confidential, teaching it appropriately in quiet seclusion, not by improper means. Second, regarding transgression, rebuking it face-to-face with fitting, incisive words, not improperly. Third, regarding discursive thought and attachment to indulgence, teaching one to diligently cultivate inner stillness. Fourth, causing one to hear the true Dharma again and again, always without slackening.
This opens listing (列) the four embraces: teaching confidential matters privately and appropriately to each disciple's capacity, rebuking transgression fittingly, guiding discursive thought and craving toward inner stillness, and ensuring constant, unflagging exposure to the true Dharma.
30. Section: Explaining Each of the Four Begins — As-Fitting Teaching
Further, causing one to depart from counterfeit true Dharma, and causing one to remedy the abandonment of proper conduct... One should know this is exactly, regarding what is confidential, drawing forth as-fitting teaching in quiet seclusion.
又令遠離相似正法，及令對治棄捨正行，
Further, causing one to depart from counterfeit true Dharma, and causing one to remedy the abandonment of proper conduct —
當知即是於其祕密，能引如法閑靜教授。
One should know this is exactly, regarding what is confidential, drawing forth as-fitting teaching in quiet seclusion.
This opens explaining each of the four (釋), beginning with as-fitting teaching (如法教授). The 披尋記 notes that counterfeit true Dharma comes in two kinds — counterfeit doctrine and counterfeit practice, each further divided into five, detailed later in the discipline chapters (陵本九十九卷). Freeing disciples from both, while spurring them to diligence without abandoning the good yoke, is what "regarding what is confidential" means.
31. Section: As-Fitting Rebuke
Toward real transgression, if one rightly knows that rebuke alone will bring about taming, one rebukes face-to-face with as-fitting words, the mind free of any defilement.
於實毀犯，若正了知要當呵擯方調伏者，以如法言現前呵擯，心無雜染。
Toward real transgression, if one rightly knows that rebuke alone will bring about taming, one rebukes face-to-face with as-fitting words, the mind free of any defilement.
The rebuke is delivered without a trace of anger or aversion, motivated only by compassion for the transgressor's benefit.
32. Section: Teaching the Cultivation of Inner Stillness
Toward those given to discursive thought, skillful means bring them easily to resolve it. Toward those given to indulging in the five wondrous desires, showing their faults brings forth disenchantment. Cultivating in due order, up through realizing the fourth dhyāna, all discursive thought and attachment to indulgence can then attain utter inner stillness.
於尋思者，方便令其易得決了。於諸流蕩五妙欲者，示其過患，令生厭離。漸次修學乃至證入第四靜慮，所有尋思、依止耽嗜，方能於內究竟寂靜。
Toward those given to discursive thought, skillful means bring them easily to resolve it. Toward those given to indulging in the five wondrous desires, showing their faults brings forth disenchantment. Cultivating in due order, up through realizing the fourth dhyāna, all discursive thought and attachment to indulgence can then attain utter inner stillness.
Guiding disciples stage by stage from the first through the fourth dhyāna is the surest path to leave behind indulgence-driven discursive thought entirely.
33. Section: Causing Constant Hearing Without Slackening, Closing "Explaining the Four Embraces" and "The Teacher's Virtue's Completeness" Entirely
Causing oneself to be free of vexation, and causing others to gain what they take up — one should know this is exactly what is meant by hearing the true Dharma again and again, always without slackening.
自令無惱，令他攝取，當知是名於時時間聽聞正法，常無懈廢。
Causing oneself to be free of vexation, and causing others to gain what they take up — one should know this is exactly what is meant by hearing the true Dharma again and again, always without slackening.
Per the 披尋記: ease of practice is called freedom from vexation; drawing forth benefit is called gaining what is taken up. With this, causing constant hearing without slackening (令聞無廢) closes entirely, closing explaining the four embraces (釋4: 如法教授/如法呵擯/令修內靜/令聞無廢) entirely, which closes explaining the four embraces (釋四攝3: 徵/列/釋) entirely, which closes the second mark's answering (辨三相/釋四攝 = 巳二釋2) entirely, which closes the Teacher's virtue's completeness (師德圓滿2: 徵/釋) entirely.
34. Section: The Disciples' Virtue's Completeness Begins — Questioning
What are the two marks by which the assembly of disciples' virtue is complete?
云何二相，諸弟子眾其德圓滿？
What are the two marks by which the assembly of disciples' virtue is complete?
This opens the disciples' virtue's completeness (弟子德圓滿), the second of two matters under explaining each individually, beginning with questioning (徵).
35. Section: The First Mark
Namely, the disciples, at the very first, patiently accept the Teacher's view — that is, the view that all dharmas are empty of self. By this cause and condition, within all dharmas they neither augment self and give rise to wrong attachment, nor do they destroy conventional principle. Because of superior resolve, they follow nothing blindly; because of accordance with what is spoken, they do not depart from it either — this is the first perfection of the disciples' virtue.
謂諸弟子，最初忍受大師所見，謂諸法中空無我見。由是因緣，於諸法中，不增益我起邪執著，亦不毀壞世俗道理。勝意樂故，無所隨從；隨言說故，亦不遠離。是名第一諸弟子眾其德圓滿。
Namely, the disciples, at the very first, patiently accept the Teacher's view — that is, the view that all dharmas are empty of self. By this cause and condition, within all dharmas they neither augment self and give rise to wrong attachment, nor do they destroy conventional principle. Because of superior resolve, they follow nothing blindly; because of accordance with what is spoken, they do not depart from it either — this is the first perfection of the disciples' virtue.
Per the 披尋記, "superior resolve, hence following nothing blindly" and "according with what is spoken, hence not departing from it" together display the two truths, ultimate and conventional. Holding the ultimate truth of non-self without discarding conventional truth's everyday speech — walking in the world while never losing sight of emptiness — is the first completeness of the disciples' virtue.
36. Section: The Second Mark, Closing "The Disciples' Virtue's Completeness" and "Explaining Each Individually" Entirely
Further, having already patiently accepted this view, they are able to rightly practice dharma-in-accord-with-dharma. When embraced by the four dharmas of embrace, if certain dharmas bring suffering and harm, they truly know this and can swiftly sever and extinguish them; if certain dharmas bring no suffering and no harm, they truly know this and can swiftly realize them — this is the second perfection of the disciples' virtue.
又彼於見既忍受已，能正修行法隨法行。由四法攝所攝受時，若彼諸法有苦有害，如實了知，能速斷滅；若彼諸法無苦無害，如實了知，能速作證。是名第二諸弟子眾其德圓滿。
Further, having already patiently accepted this view, they are able to rightly practice dharma-in-accord-with-dharma. When embraced by the four dharmas of embrace, if certain dharmas bring suffering and harm, they truly know this and can swiftly sever and extinguish them; if certain dharmas bring no suffering and no harm, they truly know this and can swiftly realize them — this is the second perfection of the disciples' virtue.
Per the 披尋記: the afflicted formations, being the basis of every suffering, are called dharmas with suffering and harm; their opposite, the constant peace and stillness within the realm of nirvāṇa, is called dharmas without suffering and harm. Where the first mark establishes right view alone, this second mark adds practice — swiftly abandoning the afflicted and swiftly realizing the peaceful. With this, the second mark closes entirely, closing the disciples' virtue's completeness (弟子德圓滿2: 徵/釋) entirely, which closes explaining each individually (別釋2: 師德圓滿/弟子德圓滿) entirely.
37. Section: The General Conclusion, Closing "The Teacher-and-Disciple's Dual Perfection" Entirely — and Fascicle 92's Source Concludes Here
Thus, the noble teaching of all buddhas, embraced by such a Teacher and such an assembly of disciples, should be known as thoroughly undefiled and pure, the very refuge to which all who are wise and discerning turn.
如是大師及弟子眾之所攝受諸佛聖教，當知一向無染清淨，諸聰慧者之所歸趣。
Thus, the noble teaching of all buddhas, embraced by such a Teacher and such an assembly of disciples, should be known as thoroughly undefiled and pure, the very refuge to which all who are wise and discerning turn.
With this, the general conclusion (總結) closes entirely, closing the teacher-and-disciple's dual perfection (師弟二圓滿3: 總標/別釋/總結) entirely.
A long companion sūtra follows — the Madhyama-āgama's Discourse on Distinguishing Non-Contention (分別無諍經), taught at Kammāsadhamma among the Kurus. The Buddha rejects both the pursuit of sensual pleasure and the pursuit of self-affliction as two extremes, teaching the middle way of the noble eightfold path. He likewise rejects both praise and blame as extremes in speech: one should neither pass on untrue or unbeneficial talk, nor flatter to another's face, but speak with measured pace and fitting limit; and one should follow local custom in speech without clinging to any single dialect as uniquely correct, since conventional truth is itself only a provisional designation. The sūtra then works systematically through contentious (有諍) versus non-contentious (無諍) dharmas across every dimension already covered — the pursuit of pleasure versus the middle way, praise versus even-handed teaching, unresolved versus severed affliction, outward-seeking versus inward stillness, unmeasured versus measured speech, and clinging to versus not clinging to regional dialect — concluding that both sides of merely conventional dispute remain provisional, never the true non-contention of ultimate truth. Hearing this, Subhūti and the assembly rejoiced, and Subhūti spoke a verse on true emptiness as the real practice that abandons all contentious dharmas and abides in stillness. The lecture notes this closing citation corresponds to the disciples' second mark, on swiftly severing suffering-dharmas and swiftly realizing peace.
Fascicle 92's source text concludes at this exact point — the file ends here, with the teacher-and-disciple's dual perfection closed and its companion sūtra cited in full. The third particular verse, superior-grade craving and the rest (上品貪等攝), has only its first two of twelve topics drafted here (superior craving and exhortation). Fascicle 93's own opening root text states plainly, "thus the sense-bases section (處擇攝) has already been explained" — confirming that, in the treatise itself, 處擇攝 closes at the end of Taishō fascicle 92 and fascicle 93 opens an entirely new division, dependent origination, food, truths, and the elements (緣起食諦界擇攝). The remaining ten topics of superior-grade craving and the rest, together with the fourth particular verse (後多住等攝), are therefore not covered by the lecture source material available to this translation project — evidently a gap in the transcribed lecture series between its fascicle-92 and fascicle-93 installments, rather than an omission in this translation. This translation accordingly moves forward with fascicle 93's actual available content rather than inventing the missing portion.