佛說阿彌陀經 七寶池
前一段用三個「七重」把極樂國土框起來。這一段忽然貼近：一座池、池裡的水、池底的沙、池邊的階、階上的樓閣、水面的花。
視線由下往上，再落回水面。
八種功德
「八功德水充滿其中」。
八德是：澄淨、清冷、甘美、輕軟、潤澤、安和、飲時除飢渴、飲已長養諸根。
前六說水本身——清、冷、甜、軟、潤、和；後二說水對飲的人所作的事。淨土的水不只是好水，它做事。
古來還有一句相傳的形容：這池中之水，深淺隨念、上下逐心。境隨著心走。
詞是借來的，事不是
四邊階道用四寶，樓閣用七寶：金、銀、琉璃、頗梨、車𤦲、赤珠、馬瑙。
頗梨這一項，古論說是山窟裡千年之冰所化。但淨土沒有寒暑、地上無冰，哪裡來的冰可化？所以那只是同類的石，不是真由冰成。
用人間的詞說彼土的事——詞是借來的，事不是。
唯一的比擬
「池中蓮花，大如車輪」——全段唯一的比擬，拿人間看得見的東西來量。
然後是四色：「青色青光，黃色黃光，赤色赤光，白色白光」，末了四個字：「微妙香潔」。
四種顏色各放自己的光。不是一色壓過眾色，是四色各自成立。
一個節拍
「舍利弗！極樂國土成就如是功德莊嚴。」
這一句從這一段起，會在後面反覆出現。說完一景，收一次；再說一景，再收一次。
經文用重複打拍子，讓讀的人知道自己走到哪裡了。
The preceding passage framed the land of Ultimate Bliss with three “sevenfold” rows. This passage suddenly draws close: a pool, the water in it, the sand on its floor, the steps at its edge, the pavilions above the steps, the flowers on the water.
The line of sight runs from below upward, then falls back to the surface of the water.
Eight Qualities
“Water of the eight excellent qualities fills them.”
The eight are: clear and pure, cool and clean, sweet, light and soft, moistening, calm and mild, removing hunger and thirst when drunk, nourishing the faculties once drunk.
The first six speak of the water itself — clear, cool, sweet, soft, moistening, mild; the last two speak of what the water does for the one who drinks it. The water of the Pure Land is not merely good water. It does something.
There is also a description handed down from of old: the water in these pools is shallow or deep according to one’s thought, rising or falling as the mind directs. The environment goes with the mind.
The Words Are Borrowed; the Things Are Not
The stairs and walks on the four sides use four precious substances; the pavilions use seven — gold, silver, beryl, crystal, giant-clam shell, red pearl, agate.
Of crystal, an ancient treatise says that it is ice of a thousand years in a mountain cave, turned into crystal. But the Pure Land has neither cold nor heat and no ice on its ground — where would the ice come from that could turn? So it is only stone of the same kind, not truly formed out of ice.
To speak of the matters of that land in the words of this one — the words are borrowed, the matters are not.
The Only Comparison
“The lotus flowers in the pools are as large as chariot wheels” — the only comparison in the whole passage, taking something visible in this world as a measure.
Then the four colours: “blue in colour with blue radiance, yellow with yellow radiance, red with red radiance, white with white radiance,” and at the end four words: “subtle and wondrous, fragrant and pure.”
Each of the four colours gives its own light. It is not one colour overriding the rest; it is four colours each standing on its own.
A Beat
“Śāriputra! The land of Ultimate Bliss is accomplished in adornments of such excellent qualities.”
This sentence begins here, and will recur again and again in what follows. One scene is told, and it gathers; another scene is told, and it gathers again.
The sūtra beats time with repetition, so that whoever reads knows where he has come to.
大正藏 T12n0366〔起 T12 0346c16〕。段／行首〔T12 …〕＝大正藏頁·欄·行錨。
〔T12 0346c16〕「又舍利弗！極樂國土有七寶池，八功德水充滿其中，池底純以金沙布地。四邊階道，金、銀、琉璃、頗梨合成；上有樓閣，亦以金、銀、琉璃、頗梨、車𤦲、赤珠、馬瑙而嚴飾之。池中蓮花，大如車輪，青色青光，黃色黃光，赤色赤光，白色白光，微妙香潔。舍利弗！極樂國土成就如是功德莊嚴。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
姚秦鳩摩羅什譯《佛說阿彌陀經》T12n0366，自「又舍利弗！極樂國土有七寶池」至「成就如是功德莊嚴」。段首（…）＝大正藏頁·欄·行錨。
〔一·七寶池·八功德水·金沙池底〕（0346c16）又，舍利弗！極樂國土有七寶所成的水池，八種功德之水充滿在其中（八德是：澄淨、清冷、甘美、輕軟、潤澤、安和、飲時除飢渴、飲已長養諸根），池底純用金沙鋪成。
〔二·四邊階道·樓閣嚴飾〕（0347a02）池的四邊有階梯與步道，由金、銀、琉璃、頗梨（一種清澈如冰的寶石）四寶合成；階道之上有樓閣，也用金、銀、琉璃、頗梨、車𤦲（一種青白相間的寶）、赤珠（珠體赤色）、馬瑙（梵語意為「杵藏」）而作莊嚴的裝飾。
〔三·池中蓮花·四色四光〕（0347a04）池中的蓮花，大得像車輪一樣：青色的放青光，黃色的放黃光，赤色的放赤光，白色的放白光；微妙而又香潔。
〔四·結成極樂〕（0347a05）舍利弗！極樂國土就是這樣成就了如此的功德莊嚴。
Kumārajīva’s translation, T12n0366, from “Again, Śāriputra! In the land of Ultimate Bliss there are pools of seven precious substances” to “is accomplished in adornments of such excellent qualities.” The bracketed figures at the head of each segment give the Taishō page, register, and line.
〔1 · The pools of seven precious substances · the water of eight excellent qualities · the floor of golden sand〕（0346c16）Again, Śāriputra! In the land of Ultimate Bliss there are pools formed of the seven precious substances, and water of the eight excellent qualities fills them (the eight qualities are: clear and pure, cool and clean, sweet, light and soft, moistening, calm and mild, removing hunger and thirst when drunk, and nourishing the faculties once drunk); the floor of the pools is spread with pure golden sand.
〔2 · Stairs and walks on the four sides · the storied pavilions adorned〕（0347a02）On the four sides of the pools are stairs and walks, formed of four precious substances — gold, silver, beryl, and crystal (a gem as clear as ice); above the stairs and walks are storied pavilions, adorned also with gold, silver, beryl, crystal, giant-clam shell (a precious substance of blue and white intermingled), red pearl (the body of the pearl being red), and agate (in the Indic language meaning “pestle-store”).
〔3 · The lotus flowers in the pools · four colours, four radiances〕（0347a04）The lotus flowers in the pools are as large as chariot wheels: those blue in colour give blue radiance, those yellow in colour give yellow radiance, those red in colour give red radiance, those white in colour give white radiance; subtle and wondrous, fragrant and pure.
〔4 · The conclusion completing Ultimate Bliss〕（0347a05）Śāriputra! The land of Ultimate Bliss is accomplished, just so, in adornments of such excellent qualities.
前一段用三個「七重」把極樂國土框了起來。這一段忽然貼近：一座池子、池裡的水、池底的沙、池邊的階梯、階上的樓閣、水面的蓮花。
視線由下往上，再落回水面。這幾句可以分成七節——七寶池深、八德水滿、金砂作地、玉砌成階、朱閣凌空、寶蓮覆水、結成極樂——正是順著這條視線走的。
八種功德的水
「八功德水充滿其中」——羅什的譯本只給了名字，沒有列出八德是哪八德。
八德是：澄淨、清冷、甘美、輕軟、潤澤、安和、飲時能除飢渴、飲已能長養諸根。玄奘的譯本把這八個名字直接寫進經文；羅什本則由歷來的注家補出，二者逐一相應。
八德之中，前六項說水本身的品質——清、冷、甜、軟、潤、和；後兩項說水對飲者所作的事——除飢渴、長養諸根。前六是境，後二是境對人的作用。淨土的水不只是好水，它做事。
古來相傳的形容還說：這池中之水「淺深隨念、上下逐心」。水的深淺隨著心念而變——這句話把『境』與『心』接了起來，也呼應前段那個讀法：樂即是第六識相應的樂受。
七種寶
四邊階道用四寶，樓閣用七寶。七寶的名字各有來歷：琉璃梵語作「吠瑠璃」，有五種色；車𤦲梵語作「牟娑洛揭拉婆」，青白相間；赤真珠是珠體本赤；瑪瑙梵語作「遏濕摩揭婆」，漢語作「杵藏」。
其中頗梨一項最有意思。《大智度論》說，頗梨出於山中石窟，是千年之冰所化。但淨土沒有寒暑、地上無冰，哪裡來的冰可化？所以那只是石類，不是真的由冰而成——歷來注家於此自己駁了自己所引的成因。
這是一個小地方，卻見得出讀經的分寸。譬喻取自人間，人間的成因未必搬得過去；取其名相，不取其成因。用人間的詞說彼土的事，詞是借來的，事不是。
四色四光
池中蓮花，大如車輪——全段唯一的比擬，拿人間看得見的東西來量。接著是四色：青色青光、黃色黃光、赤色赤光、白色白光。
玄奘本在這裡鋪得更開：青形、青顯、青光、青影，四色各四層，共十六。羅什取其簡。
為什麼是四色？歷來的答案是表法——四色是實而無假，表示生在淨土的人心裡沒有諂曲、話裡沒有虛詞；也表證四種涅槃、得四種智。
結成
「舍利弗！極樂國土成就如是功德莊嚴。」
這一句從這一段起，會在後面連續出現。歷來注家釋到這裡只寫四個字：「第七結成極樂，可知。」
一句不必再解的話，反覆出現在每一段的末尾。它像一個節拍：說完一景，收一次；再說一景，再收一次。經文用重複建立節奏，讓讀的人知道自己走到哪裡了。
為什麼一部教人念佛的經，要寫這麼多寶物
《阿彌陀經》真正教人做的事，只有後文短短一段：聞名、執持、一心不亂。前面這一大片寶樹、寶池、金沙、樓閣、蓮花，看起來像是鋪陳。
但把這一段的次序看清楚，會發現它不是鋪陳，是建構一個環境。
視線由池底往上到樓閣，再落回水面的花——一寸一寸把那個地方蓋起來。水不只是好水，它有八種功德，其中兩種是專門對飲的人做事的：除飢渴、長養諸根。連水都在利益人。
這就是這一段與「念佛」之間的關係。念佛不是憑空發生的事，它發生在某個地方、被某些東西圍繞著。這一段所寫的，是那個地方裡沒有一樣東西是障礙。
到下一段鳥與風開始說法時，這條線才完全接上：境不但不障礙，境本身還在說法。而這裡先鋪好了底——境是清淨的、是利益人的、是可以被信任的。
四種顏色，各放各的光
「青色青光，黃色黃光，赤色赤光，白色白光。」
四色並列，句式完全平等。沒有哪一色壓過另一色，也沒有哪一色是別色的陪襯——每一色都放自己那一色的光。
歷來的讀法在這裡看見表法：四色是實而無假，表生在淨土的人心裡沒有諂曲、話裡沒有虛詞。真實的東西不必借別的顏色來裝點自己。
而這幅圖也回應了序分。序分把智慧穎出的與資質尋常的、已解脫的與仍在學的，一同列在名單裡不加分別。到了這裡，四色各放各的光，仍是同一個意思：同在一池，各是其色。
借來的詞
還有一個小地方值得記下。
頗梨這種寶，古論說是山中石窟裡千年之冰所化。但淨土沒有寒暑、地上無冰——哪裡來的冰可化？歷來的注家於是自己駁了自己所引的成因：那只是同類的石，不是真由冰成。
這是讀這一大片寶物時該有的分寸。用人間的詞說彼土的事，詞是借來的，事不是。金、銀、琉璃、車𤦲——這些字取自人間最貴重的東西，好讓人有個著落；但取的是名相，不是成因，也不是價格。
淨土之為淨土，不在寶物值錢。
「大如車輪」
整段唯一的比擬，落在蓮花上：「池中蓮花，大如車輪」。
寶樹沒有比，池水沒有比，樓閣沒有比——只有花，用一件人間的東西量了一次。
車輪是那個時代的人天天看得見的東西，尺寸具體，握得住。經文寫了那麼多不可思議的莊嚴，偏偏在花這裡停下來，給一個可以想像的大小。
比擬的作用不是描述得更準確，是讓人接得住。前面的七寶、八德水，聽的人只能仰望；到了車輪，忽然有了一個可以比對的尺度，那朵花才真的在眼前浮出來。
而花是後文往生者託質之處。經文在此先讓人看清它有多大。
一句反覆出現的話
「舍利弗！極樂國土成就如是功德莊嚴。」
這是這句話第一次出現。此後每描完一景，它就再來一次：天樂供養段一次，眾鳥法音段一次。
歷來的注家釋到這裡只寫四個字：「第七結成極樂，可知。」不必再解——因為它本來就不是要被解的，它是節拍。
一部經用重複做什麼？至少做兩件事。
一是收攏。極樂的景物寫下去可以無窮無盡；每寫一段就收一次，讀的人才不會在細節裡走散。收在同一句話上，等於每次都回到同一個地方。
二是可誦。這部經自古就是被誦的，不只是被讀的。反覆的句子在口裡有它的位置；善導把整部經編進法事裡轉誦，靠的正是這種節奏。
一句不必再解的話，反覆出現在每一段末尾——義解的人可以略過它，唱誦的人卻靠它走完全程。
承衍——表法一路，轉誦一路
上來是這一池水自身的義。此下另以唐代兩副眼旁照——鏡非經，只是同一池水，換兩種讀法來看。
慈恩一路在此段用力最深。窺基分七節而釋之，逐一交代七寶的梵名與體性，補列羅什本所略的八德之名，又為四色蓮花設問而以表法答之——「表生居淨土，心無諂曲、語不虛詞，證四涅槃、得四智故。」「四智」是法相宗的名相；讀一部小經、讀到一池蓮花，讀出來的是轉識成智。這是這一路的本色。
他所引的旁證也值得一記：《大智度論》釋頗梨之所出，《瑞應經》言池之縱廣深淺與岸上栴檀，《清淨覺經》言池水淺深隨心，《觀經》又補一層。一段之內四引——經、論、同軸之經並用，正是這一路「寧可把話說清楚」的作風；連引論而又自駁其成因，也是同一種認真。
善導一路在《法事讚》裡繼續轉誦：「又舍利弗。極樂國土。有七寶池。八功德水。充……」句讀以句號連綴，不分科、不表法，直接把這一池水誦出來。
一邊要你看懂這池水表什麼，一邊要你把這池水念出來。二家所作各異，並錄不判，各還其位。
The preceding passage framed the land of Ultimate Bliss with three “sevenfold” rows. This passage suddenly draws close: a pool, the water in it, the sand on its floor, the steps at its edge, the pavilions above the steps, the lotuses on the water.
The line of sight runs from below upward, then falls back to the surface of the water. These few lines may be divided into seven sections — the pools of seven precious substances are deep, the water of the eight qualities is full, golden sand forms the ground, jade courses form the steps, vermilion pavilions rise into the air, precious lotuses cover the water, the conclusion completes Ultimate Bliss — and that division follows just this line of sight.
The Water of Eight Qualities
“Water of the eight excellent qualities fills them” — Kumārajīva’s translation gives only the name, and does not list which eight the eight qualities are.
The eight are: clear and pure, cool and clean, sweet, light and soft, moistening, calm and mild, removing hunger and thirst when drunk, nourishing the faculties once drunk. Xuanzang’s translation writes these eight names directly into the text of the sūtra; in Kumārajīva’s recension they are supplied by the commentators of former times, and the two correspond one by one.
Of the eight, the first six speak of the quality of the water itself — clear, cool, sweet, soft, moistening, mild; the last two speak of what the water does for the one who drinks it — removing hunger and thirst, nourishing the faculties. The first six are the environment; the last two are what the environment does to a person. The water of the Pure Land is not merely good water. It does something.
A description handed down from of old adds that the water in these pools is “shallow or deep according to one’s thought, rising or falling as the mind directs.” The depth of the water changes with the movement of the mind — a sentence that joins environment to mind, and echoes the reading of the preceding passage: bliss is the pleasant sensation associated with the sixth consciousness.
Seven Kinds of Precious Substance
The stairs and walks on the four sides use four precious substances; the pavilions use seven. Each of the seven names has its own provenance: beryl is Feiliuli in the Indic language and has five kinds of colour; giant-clam shell is Mousuoluojielapo, blue and white intermingled; red pearl is a pearl whose body is red of itself; agate is Eshimojiepo, rendered in Chinese as “pestle-store.”
Of these, crystal is the most interesting. The Treatise on the Perfection of Wisdom says that crystal comes out of caves in the mountain rock, being ice of more than a thousand years that has turned into crystal. But the Pure Land has neither cold nor heat, and there is no ice on its ground — where would the ice come from that could turn? So it is only of the stone kind, not truly formed out of ice — and here the commentators of former times refuted the very account of origins that they had themselves cited.
This is a small place, and yet the measure proper to reading a sūtra can be seen in it. The simile is taken from this world, and what causes a thing in this world need not carry over to that land; what is taken is the name and mark, not the origin. To speak of the matters of that land in the words of this one: the words are borrowed, the matters are not.
Four Colours, Four Radiances
The lotus flowers in the pools are as large as chariot wheels — the only comparison in the whole passage, taking something visible in this world as a measure. Then come the four colours: blue in colour with blue radiance, yellow with yellow radiance, red with red radiance, white with white radiance.
Xuanzang’s recension spreads this out further: blue in form, blue in appearance, blue in radiance, blue in reflection — four layers to each of the four colours, sixteen members in all. Kumārajīva takes the briefer course.
Why four colours? The answer handed down is signification: the four colours are real and without falsity, signifying that those born in the Pure Land have no flattery or crookedness in mind and no empty words in speech; and signifying also the realization of the four nirvāṇas and the obtaining of the four wisdoms.
The Conclusion
“Śāriputra! The land of Ultimate Bliss is accomplished in adornments of such excellent qualities.”
This sentence begins here, and will recur again and again in what follows. Commentators of former times, reaching this point, wrote no more than a single line: “Seventh, the conclusion completing Ultimate Bliss — this may be understood.”
A sentence that needs no further explanation, recurring at the close of every passage. It works like a beat: one scene is told, and it gathers; another scene is told, and it gathers again. The sūtra builds a rhythm out of repetition, so that whoever reads knows where he has come to.
Why a Sūtra Teaching Recollection of the Buddha Describes So Many Treasures
What the Amitābha Sūtra actually asks a person to do occupies only a short passage later on: to hear the name, to hold fast to it, to be single-minded and undisturbed. This great expanse before it — jewelled trees, jewelled pools, golden sand, pavilions, lotuses — looks like scene-setting.
But look closely at the order of this passage, and it is found to be not scene-setting but the construction of an environment.
The line of sight goes up from the floor of the pools to the pavilions, and then falls back to the flowers on the water — inch by inch that place is built up. The water is not merely good water; it has eight qualities, two of which do something specifically for the one who drinks: removing hunger and thirst, nourishing the faculties. Even the water is benefiting people.
This is how this passage stands to the recollection of the Buddha. Recollection of the Buddha does not happen out of nowhere; it happens in some place, surrounded by certain things. What this passage describes is a place in which not one thing is an obstacle.
Only when the next passage has the birds and the wind begin to speak the Dharma is that line fully joined: the environment not only fails to obstruct, the environment itself teaches. Here the ground is laid first — the environment is pure, it benefits people, and it can be relied upon.
Four Colours, Each Giving Its Own Light
“Blue in colour with blue radiance, yellow with yellow radiance, red with red radiance, white with white radiance.”
The four colours stand side by side in wholly equal syntax. No colour overrides another, and no colour is a foil to another — each gives the light of its own colour.
The reading handed down sees signification here: the four colours are real and without falsity, signifying that those born in the Pure Land have no flattery or crookedness in mind and no empty words in speech. What is real need not borrow another colour to adorn itself.
And this picture answers the introduction. There the roster set those whose wisdom stood out beside those of ordinary capacity, those already liberated beside those still in training, and drew no distinction among them. Here the four colours, each giving its own light, say the same thing: together in one pool, each is its own colour.
Borrowed Words
There is one more small place worth recording.
Of crystal, an ancient treatise says that it is ice of a thousand years in a mountain cave, turned into crystal. But the Pure Land has neither cold nor heat and no ice on its ground — where would the ice come from that could turn? So the commentators of former times refuted the account of origins they had themselves cited: it is only stone of the same kind, not truly formed out of ice.
This is the measure to be kept in reading this great expanse of treasures. To speak of the matters of that land in the words of this one: the words are borrowed, the matters are not. Gold, silver, beryl, giant-clam shell — these words are taken from the most costly things of this world, so that a person has somewhere to set his footing; but what is taken is the name and mark, not the cause, and not the price.
That the Pure Land is a pure land does not lie in the treasures being worth money.
“As Large as a Chariot Wheel”
The one comparison in the whole passage falls on the lotus: “the lotus flowers in the pools are as large as chariot wheels.”
The jewelled trees have no comparison, the water of the pools has none, the pavilions have none — only the flowers are measured, once, by a thing of this world.
A chariot wheel was something the people of that age saw every day; its dimensions are definite, and a person can take hold of it. The sūtra has written so much inconceivable adornment, and just here, at the flowers, it stops and gives a size that can be imagined.
The work of a comparison is not to describe more precisely; it is to let a person take hold. Of the seven precious substances and the water of eight qualities the hearer can only stand in awe; at the chariot wheel there is suddenly a scale to measure against, and only then does that flower really rise into view.
And the flower is where, later in the sūtra, those born in that land lodge their substance. Here the sūtra first lets one see how large it is.
A Sentence That Recurs
“Śāriputra! The land of Ultimate Bliss is accomplished in adornments of such excellent qualities.”
This is the first occurrence of the sentence. Thereafter, each time a scene has been described, it comes again: once in the passage on the heavenly music and the offerings, once in the passage on the birds and the sound of Dharma.
Commentators of former times, reaching this point, wrote no more than a single line: “Seventh, the conclusion completing Ultimate Bliss — this may be understood.” Nothing further need be explained — because it was never there to be explained. It is a beat.
What does a sūtra do with repetition? At least two things.
The first is gathering. The scenes of Ultimate Bliss could be written without end; each passage is gathered once, so that whoever reads does not get lost among the details. To gather on the same sentence is to return each time to the same place.
The second is that it can be chanted. This sūtra has been chanted since ancient times, and not only read. A recurring sentence has its own place in the mouth; Shandao set the whole sūtra into a liturgy to be recited there, and it is exactly this rhythm that such recitation rests upon.
A sentence needing no further explanation, recurring at the close of every passage — those who expound the meaning may pass over it, while those who chant depend on it to carry them the whole way.
Carrying Forward — One Way of Signification, One Way of Recitation
Above is the meaning of this pool of water itself. Below, two Tang eyes cast their light from the side — the mirror is not the sūtra; only the same pool of water, seen through two ways of reading.
The Cien line exerts itself most deeply in this passage. Kuiji divides it into seven sections and glosses them one by one, giving in turn the Indic name and the substance of each of the seven precious substances, supplying the eight names of the eight qualities that Kumārajīva’s recension leaves out, and setting the four-coloured lotuses as a question which he answers by signification — “signifying that those born to dwell in the Pure Land have no flattery or crookedness in mind and no empty words in speech, and that they realize the four nirvāṇas and obtain the four wisdoms.” “The four wisdoms” is a term of the Dharma-characteristics school; to read a short sūtra, to read as far as a pool of lotuses, and to read out of it the turning of consciousness into wisdom — that is the character of this line.
The side-witnesses he cites are worth recording too: the Treatise on the Perfection of Wisdom on the provenance of crystal, the Sūtra of Auspicious Response on the length, breadth, and depth of the pools and the sandalwood on their banks, the Sūtra of Pure Awakening on the water following the mind, and the Contemplation Sūtra adding one layer more. Four citations within a single passage — sūtra, treatise, and a sūtra of the same axis used together, which is just the manner of this line: it would rather say the thing plainly. And that he should cite a treatise and then himself refute its account of origins is the same kind of care.
The Shandao line continues its recitation in the Liturgical Hymns: “Again, Śāriputra. In the land of Ultimate Bliss. There are pools of seven precious substances. Water of the eight excellent qualities. Fills…” The phrasing is strung together with full stops; there is no division into sections and no signification — the pool of water is simply recited out.
The one would have its reader see what this pool of water signifies; the other would have its reader chant the pool of water out loud. What the two do differs; both are recorded without adjudication, each in its own place.
考據Apparatus
全段定位 本段為「廣明淨土」八科之第二「池嚴眾寶」。經文自七寶池起，歷八功德水、金沙池底、四邊階道、上有樓閣，至池中四色蓮花，末以「成就如是功德莊嚴」結。窺基《通贊疏》於此段內再分七節，並逐一釋七寶之名體；玄奘本則將八功德水之八名寫入經文本身，羅什本僅舉其名而不列，是二本最顯之詳略差。
一、科判定位
「第二池嚴眾寶。文分為七：第一、七寶池深；第二、八德水滿；第三、金砂作地；第四、玉砌成階；第五、朱閣凌空；第六、寶蓮覆水；第七、結成極樂。」〔T37n1758 0339a13〕
| 疏節 | 經文所據 | 錨 |
|---|---|---|
| 一、七寶池深 | 「極樂國土有七寶池」 | 〔T12n0366 0346c16〕 |
| 二、八德水滿 | 「八功德水充滿其中」 | 〔T12n0366 0347a01〕 |
| 三、金砂作地 | 「池底純以金沙布地」 | 〔T12n0366 0347a01〕 |
| 四、玉砌成階 | 「四邊階道，金、銀、琉璃、頗梨合成」 | 〔T12n0366 0347a02〕 |
| 五、朱閣凌空 | 「上有樓閣」 | 〔T12n0366 0347a02〕 |
| 六、寶蓮覆水 | 「池中蓮花，大如車輪」 | 〔T12n0366 0347a04〕 |
| 七、結成極樂 | 「舍利弗！極樂國土成就如是功德莊嚴。」 | 〔T12n0366 0347a05〕 |
疏於第七節逕云：「第七結成極樂，可知。」〔T37n1758 0339c11〕
二、異譯對勘（T367 玄奘本·異同誌錄不判）
| 位 | 羅什 T12n0366 | 玄奘 T12n0367 |
|---|---|---|
| 池·水 | 「極樂國土有七寶池，八功德水充滿其中」〔T12n0366 0346c16〕 | 「極樂世界淨佛土中，處處皆有七妙寶池，八功德水彌滿其中。」〔T12n0367 0348c23〕 |
| 八德之名 | 不列（唯舉「八功德水」之名） | 逐一列出：「何等名為八功德水？一者澄淨，二者清冷，三者甘美，四者輕軟，五者潤澤，六者安和，七者飲時除飢渴等無量過患，八者飲已定能長養諸根四大」〔T12n0367 0348c24〕 |
| 池底·階道 | 「池底純以金沙布地。四邊階道，金、銀、琉璃、頗梨合成」〔T12n0366 0347a01〕 | 「是諸寶池底布金沙，四面周匝有四階道，四寶莊嚴甚可愛樂。」〔T12n0367 0348c28〕 |
| 七寶之名 | 「金、銀、琉璃、頗梨、車𤦲、赤珠、馬瑙」〔T12n0366 0347a03〕 | 「言七寶者，一金、二銀、三吠琉璃、四頗胝迦、五赤真珠、六阿濕摩揭拉婆寶、七牟娑落揭拉婆寶。」〔T12n0367 0349a02〕 |
| 蓮花四色 | 「青色青光，黃色黃光，赤色赤光，白色白光」〔T12n0366 0347a04〕 | 「青形青顯青光青影，黃形黃顯黃光黃影，赤形赤顯赤光赤影，白形白顯白光白影，四形四顯四光四影。」〔T12n0367 0349a05〕 |
誌錄不判三事：①八德之名羅什不列而玄奘列——羅什本之八德唯由鏡疏補出（見目四）；②七寶第六第七之名，羅什作「赤珠、馬瑙」，玄奘作「阿濕摩揭拉婆寶、牟娑落揭拉婆寶」（音寫），而窺基釋羅什本時所出梵名為「遏濕摩揭婆」（瑪瑙）與「牟娑洛揭拉婆」（車𤦲）——二寶之梵漢配對，玄奘本與窺基所述次第互異；③四色羅什二疊（色·光），玄奘四疊（形·顯·光·影）。三事並錄，不判。
三、經論宗依（眼）
窺基釋本段所引經論三處：
- 釋「玻𭹳」引論：「四者、玻𭹳者，《智度論》云：出山石窟中，過千年氷化為玻𭹳。」〔T37n1758 0339a21〕
- 釋池之量引經：「《瑞應經》云：其池縱廣深淺或十由旬乃至百千由旬，其池岸上有栴檀樹，華葉垂布香氣馥薰也。」〔T37n1758 0339a28〕
- 釋水之隨心引經：「《清淨覺經》云：其池中水淺深隨念、上下逐心。」〔T37n1758 0339b06〕
四、本段釋要（通贊疏逐文）
八功德水之八名——羅什本經文不列，鏡疏補之：
「八德者：一、澄淨；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。」〔T37n1758 0339b04〕
此八名與玄奘本經文所列逐一相應（見目二），是羅什本白話得以列出八德之依據。
七寶逐一釋，疏自「七寶者：一金」〔T37n1758 0339a17〕起：瑠璃「梵云吠瑠璃，有五種色，略云瑠璃」〔T37n1758 0339a20〕；車𤦲「梵云牟娑洛揭拉婆，青白間色也」〔T37n1758 0339a24〕；赤真珠「珠體赤也」〔T37n1758 0339a25〕；瑪瑙「梵云遏濕摩揭婆，此云杵藏」〔T37n1758 0339a26〕。
四色蓮花之問答：
「答：「表四色是實而無假者，表生居淨土，心無諂曲、語不虛詞，證四涅槃、得四智故。」」〔T37n1758 0339c08〕
「四智」為法相宗名相，是慈恩鏡讀本經之顯例（本帙承衍線）。
五、諸家異釋（雙鏡分欄·誌錄不判）
| 鏡 | 逐字 | 錨 |
|---|---|---|
| 慈恩（窺基·唐） | 「表生居淨土，心無諂曲、語不虛詞，證四涅槃、得四智故。」 | 〔T37n1758 0339c08〕 |
| 善導系（善導《法事讚》·唐） | 「又舍利弗。極樂國土。有七寶池。八功德水。充」 | 〔T47n1979 0431c14〕 |
慈恩以四色配四涅槃、四智——表法一路；善導系仍是轉誦，句讀作句號連綴而不作分析——行儀一路。二家並錄，不設調停。
六、術語（首見名相）
| 名相 | 釋義所據 | 錨 |
|---|---|---|
| 八功德水 | 「八德者：一、澄淨；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。」 | 〔T37n1758 0339b04〕 |
| 琉璃 | 「梵云吠瑠璃，有五種色，略云瑠璃。」 | 〔T37n1758 0339a20〕 |
| 頗梨 | 「《智度論》云：出山石窟中，過千年氷化為玻𭹳。」 | 〔T37n1758 0339a21〕 |
| 車𤦲 | 「梵云牟娑洛揭拉婆，青白間色也。」 | 〔T37n1758 0339a24〕 |
| 馬瑙 | 「梵云遏濕摩揭婆，此云杵藏」 | 〔T37n1758 0339a26〕 |
| 池 | 「池者，池沼。」 | 〔T37n1758 0339a27〕 |
疏文作「玻𭹳」「瑠璃」，經文作「頗梨」「琉璃」，玄奘本作「頗胝迦」「吠琉璃」——三形並存，誌錄不判。 疏又云淨土無寒暑、無氷，故「但是石類，非實石也，謂淨土故亦云胝迦」〔T37n1758 0339a23〕——鏡疏於此自解其譬之不類，錄之。
七、譬喻·修辭
- 明譬一處：「大如車輪」〔T12n0366 0347a04〕——全段唯一之比擬，以人間可見之物量彼土之花。
- 四疊排比：「青色青光，黃色黃光，赤色赤光，白色白光」〔T12n0366 0347a04〕；玄奘本擴為四疊四層（形·顯·光·影），羅什本取其簡。
- 由下而上之視線：池底 → 四邊階道 → 上有樓閣 → 池中蓮花。疏之七節即順此序，末乃結名。
八、徵引承衍
- 《觀經》為證：疏於八功德水下引《觀經》〔T37n1758 0339b07〕——本軸內部對讀點，同 01 單元之例。
- 善導《法事讚》轉誦：自「又舍利弗。極樂國土。有七寶池。八功德水。充」〔T47n1979 0431c14〕起續誦本段。
- 本段被本帙 corpus 其餘各帙徵引者，零命中（已查
canon/全樹）。
九、校本定位
大正藏校記（<app>）本單元域內三處：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 0347a02 | 「頗梨」 | 玻瓈 | 宋·元·明·流布本 |
| 0347a03 | 「車𤦲」 | 硨磲 | 宋·元·明·流布本 |
| 0347a03 | 「馬瑙」 | 碼碯 | 宋·元·明·流布本 |
三處皆屬寶名之字形，非義理之異；底本一字不改，異讀誌錄。
gaiji：本單元一處——「車𤦲」之「𤦲」（CB00006·U+249B2），依抽取契約保留 XML 內現有字形，不補不改。
夾註：本單元零命中。
Placement of the passage as a whole. This passage is the second of the eight divisions of “setting forth the Pure Land at length,” namely “the pools adorned with the many precious substances.” The sūtra begins from the pools of seven precious substances and passes through the water of the eight excellent qualities, the floor of golden sand, the stairs and walks on the four sides, and the storied pavilions above, as far as the four-coloured lotus flowers in the pools, closing with “is accomplished in adornments of such excellent qualities.” Within this passage Kuiji’s Comprehensive Praise Commentary makes a further division into seven sections and glosses the name and substance of each of the seven precious substances one by one; Xuanzang’s recension, for its part, writes the eight names of the water of the eight excellent qualities into the text of the sūtra itself, whereas Kumārajīva’s recension gives only the name and does not list them — the most conspicuous difference of fullness and brevity between the two.
I. Doctrinal-Outline Placement
Kuiji’s Comprehensive Praise Commentary divides this passage into seven sections:
「第二池嚴眾寶。文分為七：第一、七寶池深；第二、八德水滿；第三、金砂作地；第四、玉砌成階；第五、朱閣凌空；第六、寶蓮覆水；第七、結成極樂。」—“Second, the pools adorned with the many precious substances. The text divides into seven: first, the pools of seven precious substances are deep; second, the water of the eight qualities is full; third, golden sand forms the ground; fourth, jade courses form the steps; fifth, vermilion pavilions rise into the air; sixth, precious lotuses cover the water; seventh, the conclusion completing Ultimate Bliss” 〔T37n1758 0339a13〕.
| Section of the commentary | Scriptural basis | Anchor |
|---|---|---|
| 1. The pools of seven precious substances are deep | 「極樂國土有七寶池」—“in the land of Ultimate Bliss there are pools of seven precious substances” | 〔T12n0366 0346c16〕 |
| 2. The water of the eight qualities is full | 「八功德水充滿其中」—“water of the eight excellent qualities fills them” | 〔T12n0366 0347a01〕 |
| 3. Golden sand forms the ground | 「池底純以金沙布地」—“the floor of the pools is spread with pure golden sand” | 〔T12n0366 0347a01〕 |
| 4. Jade courses form the steps | 「四邊階道，金、銀、琉璃、頗梨合成」—“on the four sides are stairs and walks, formed of gold, silver, beryl, and crystal” | 〔T12n0366 0347a02〕 |
| 5. Vermilion pavilions rise into the air | 「上有樓閣」—“above them are storied pavilions” | 〔T12n0366 0347a02〕 |
| 6. Precious lotuses cover the water | 「池中蓮花，大如車輪」—“the lotus flowers in the pools are as large as chariot wheels” | 〔T12n0366 0347a04〕 |
| 7. The conclusion completing Ultimate Bliss | 「舍利弗！極樂國土成就如是功德莊嚴。」—“Śāriputra! The land of Ultimate Bliss is accomplished in adornments of such excellent qualities.” | 〔T12n0366 0347a05〕 |
Of the seventh section the commentary says outright: 「第七結成極樂，可知。」—“Seventh, the conclusion completing Ultimate Bliss — this may be understood” 〔T37n1758 0339c11〕.
II. Collation with the Alternate Translation (T367, Xuanzang) — recorded without adjudication
| Position | Kumārajīva, T12n0366 | Xuanzang, T12n0367 |
|---|---|---|
| The pools and the water | 「極樂國土有七寶池，八功德水充滿其中」—“in the land of Ultimate Bliss there are pools of seven precious substances, and water of the eight excellent qualities fills them” 〔T12n0366 0346c16〕 | 「極樂世界淨佛土中，處處皆有七妙寶池，八功德水彌滿其中。」—“In the pure buddha-land of the world of Ultimate Bliss there are everywhere pools of the seven wondrous precious substances, and water of the eight excellent qualities brims within them.” 〔T12n0367 0348c23〕 |
| The names of the eight qualities | Not listed (only the name “water of the eight excellent qualities” is given) | Listed one by one: 「何等名為八功德水？一者澄淨，二者清冷，三者甘美，四者輕軟，五者潤澤，六者安和，七者飲時除飢渴等無量過患，八者飲已定能長養諸根四大」—“What is called the water of the eight excellent qualities? First, clear and pure; second, cool and clean; third, sweet; fourth, light and soft; fifth, moistening; sixth, calm and mild; seventh, when drunk it removes hunger, thirst, and immeasurable other ills; eighth, once drunk it surely nourishes the faculties and the four elements” 〔T12n0367 0348c24〕 |
| The floor and the stairways | 「池底純以金沙布地。四邊階道，金、銀、琉璃、頗梨合成」—“the floor of the pools is spread with pure golden sand; on the four sides are stairs and walks, formed of gold, silver, beryl, and crystal” 〔T12n0366 0347a01〕 | 「是諸寶池底布金沙，四面周匝有四階道，四寶莊嚴甚可愛樂。」—“The floors of these precious pools are spread with golden sand; on all four sides round about there are four stairways, adorned with the four precious substances and most delightful.” 〔T12n0367 0348c28〕 |
| The names of the seven precious substances | 「金、銀、琉璃、頗梨、車𤦲、赤珠、馬瑙」—“gold, silver, beryl, crystal, giant-clam shell, red pearl, agate” 〔T12n0366 0347a03〕 | 「言七寶者，一金、二銀、三吠琉璃、四頗胝迦、五赤真珠、六阿濕摩揭拉婆寶、七牟娑落揭拉婆寶。」—“As for the seven precious substances: first, gold; second, silver; third, beryl; fourth, crystal; fifth, red pearl; sixth, the precious substance Ashimojielapo; seventh, the precious substance Mousuoluojielapo.” 〔T12n0367 0349a02〕 |
| The four colours of the lotuses | 「青色青光，黃色黃光，赤色赤光，白色白光」—“blue in colour with blue radiance, yellow with yellow radiance, red with red radiance, white with white radiance” 〔T12n0366 0347a04〕 | 「青形青顯青光青影，黃形黃顯黃光黃影，赤形赤顯赤光赤影，白形白顯白光白影，四形四顯四光四影。」—“Blue in form, blue in appearance, blue in radiance, blue in reflection; yellow in form, yellow in appearance, yellow in radiance, yellow in reflection; red in form, red in appearance, red in radiance, red in reflection; white in form, white in appearance, white in radiance, white in reflection: four forms, four appearances, four radiances, four reflections.” 〔T12n0367 0349a05〕 |
Recorded without adjudication, three things. (1) The names of the eight qualities are not listed by Kumārajīva but are listed by Xuanzang — in Kumārajīva’s recension the eight qualities are supplied only by the mirror commentary (see Topic IV). (2) For the sixth and seventh of the precious substances Kumārajīva has “red pearl, agate,” while Xuanzang has “the precious substance Ashimojielapo” and “the precious substance Mousuoluojielapo” (sound-forms); and the Indic names given by Kuiji when glossing Kumārajīva’s recension are Eshimojiepo (agate) and Mousuoluojielapo (giant-clam shell) — the pairing of Indic with Chinese for these two substances stands in a different order in Xuanzang’s recension from the order the commentary states. (3) Of the four colours Kumārajīva has two members each (colour, radiance) and Xuanzang four (form, appearance, radiance, reflection). All three are recorded together; none is adjudicated.
III. Scriptural and Treatise Grounding (the “eye”)
Kuiji cites scripture and treatise at three places in this passage:
- Glossing crystal, he cites a treatise: 「四者、玻𭹳者，《智度論》云：出山石窟中，過千年氷化為玻𭹳。」—“Fourth, as for crystal: the Treatise on the Perfection of Wisdom says that it comes out of caves in the mountain rock, where ice more than a thousand years old turns into crystal” 〔T37n1758 0339a21〕.
- For the measure of the pools he cites a sūtra: 「《瑞應經》云：其池縱廣深淺或十由旬乃至百千由旬，其池岸上有栴檀樹，華葉垂布香氣馥薰也。」—“The Sūtra of Auspicious Response says: those pools in length and breadth, in depth and shallowness, are ten yojanas and even up to a hundred thousand yojanas; on the banks of the pools stand sandalwood trees whose flowers and leaves hang spread abroad, their fragrance richly perfuming the air” 〔T37n1758 0339a28〕.
- For the water’s following the mind he cites a sūtra: 「《清淨覺經》云：其池中水淺深隨念、上下逐心。」—“The Sūtra of Pure Awakening says: the water in those pools is shallow or deep according to one’s thought, rising or falling as the mind directs” 〔T37n1758 0339b06〕.
IV. Essentials of the Commentary on This Passage
The eight names of the water of the eight excellent qualities — not listed in the text of Kumārajīva’s recension, and supplied by the mirror commentary:
「八德者：一、澄淨；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。」—“The eight qualities are: first, clear and pure; second, cool and clean; third, sweet; fourth, light and soft; fifth, moistening; sixth, calm and mild; seventh, when drunk it removes hunger and thirst; eighth, once drunk it nourishes the faculties” 〔T37n1758 0339b04〕.
These eight names correspond one by one with those listed in the text of Xuanzang’s recension (see Topic II); they are the ground on which the plain reading of Kumārajīva’s recension is able to set out the eight qualities.
The seven precious substances glossed one by one, the commentary beginning at 「七寶者：一金」—“As for the seven precious substances: first, gold” 〔T37n1758 0339a17〕: of beryl, 「梵云吠瑠璃，有五種色，略云瑠璃」—“In the Indic language Feiliuli; it has five kinds of colour; abbreviated, it is said Liuli” 〔T37n1758 0339a20〕; of giant-clam shell, 「梵云牟娑洛揭拉婆，青白間色也」—“In the Indic language Mousuoluojielapo; its colour is blue and white intermingled” 〔T37n1758 0339a24〕; of red pearl, 「珠體赤也」—“the body of the pearl is red” 〔T37n1758 0339a25〕; of agate, 「梵云遏濕摩揭婆，此云杵藏」—“In the Indic language Eshimojiepo; here rendered ‘pestle-store’” 〔T37n1758 0339a26〕.
The question and answer on the four-coloured lotuses:
「答：「表四色是實而無假者，表生居淨土，心無諂曲、語不虛詞，證四涅槃、得四智故。」」—“Answer: that the four colours are real and without falsity signifies that those born to dwell in the Pure Land have no flattery or crookedness in mind and no empty words in speech, and that they realize the four nirvāṇas and obtain the four wisdoms” 〔T37n1758 0339c08〕.
“The four wisdoms” is a term of the Dharma-characteristics school, and is a manifest instance of the Cien mirror reading this sūtra (the Carrying-Forward line of this edition).
V. Divergent Readings of the Commentators (two mirrors in parallel — recorded without adjudication)
| Mirror | Verbatim | Anchor |
|---|---|---|
| Cien (Kuiji, Tang) | 「表生居淨土，心無諂曲、語不虛詞，證四涅槃、得四智故。」—“signifying that those born to dwell in the Pure Land have no flattery or crookedness in mind and no empty words in speech, and that they realize the four nirvāṇas and obtain the four wisdoms.” | 〔T37n1758 0339c08〕 |
| Shandao line (Shandao, Liturgical Hymns, Tang) | 「又舍利弗。極樂國土。有七寶池。八功德水。充」—“Again, Śāriputra. In the land of Ultimate Bliss. There are pools of seven precious substances. Water of the eight excellent qualities. Fills” | 〔T47n1979 0431c14〕 |
The Cien mirror matches the four colours to the four nirvāṇas and the four wisdoms: this belongs to the way of reading colour as signification. The Shandao line is still recitation, its phrasing strung together with full stops and offering no analysis: this belongs to the way of ritual practice. Both are recorded, and no reconciliation is imposed.
VI. Terms (first occurrences)
| Term | Basis of the gloss | Anchor |
|---|---|---|
| Water of the eight excellent qualities 八功德水 | 「八德者：一、澄淨；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。」—“The eight qualities are: first, clear and pure; second, cool and clean; third, sweet; fourth, light and soft; fifth, moistening; sixth, calm and mild; seventh, when drunk it removes hunger and thirst; eighth, once drunk it nourishes the faculties.” | 〔T37n1758 0339b04〕 |
| Beryl 琉璃 | 「梵云吠瑠璃，有五種色，略云瑠璃。」—“In the Indic language Feiliuli; it has five kinds of colour; abbreviated, it is said Liuli.” | 〔T37n1758 0339a20〕 |
| Crystal 頗梨 | 「《智度論》云：出山石窟中，過千年氷化為玻𭹳。」—“The Treatise on the Perfection of Wisdom says: it comes out of caves in the mountain rock, where ice more than a thousand years old turns into crystal.” | 〔T37n1758 0339a21〕 |
| Giant-clam shell 車𤦲 | 「梵云牟娑洛揭拉婆，青白間色也。」—“In the Indic language Mousuoluojielapo; its colour is blue and white intermingled.” | 〔T37n1758 0339a24〕 |
| Agate 馬瑙 | 「梵云遏濕摩揭婆，此云杵藏」—“In the Indic language Eshimojiepo; here rendered ‘pestle-store’” | 〔T37n1758 0339a26〕 |
| Pool 池 | 「池者，池沼。」—“As for the pool: it is a pool or pond.” | 〔T37n1758 0339a27〕 |
The commentary writes 「玻𭹳」 and 「瑠璃」, the sūtra writes 「頗梨」 and 「琉璃」, and Xuanzang’s recension writes 「頗胝迦」 and 「吠琉璃」 — three graphic forms stand side by side, recorded without adjudication.
The commentary says further that the Pure Land has neither cold nor heat and no ice, and therefore 「但是石類，非實石也，謂淨土故亦云胝迦」—“it is only of the stone kind, not actual stone; since it is the Pure Land, it is also called zhijia” 〔T37n1758 0339a23〕 — here the mirror commentary itself accounts for the unlikeness of its own simile, and that is recorded.
Indic forms are taken only as transmitted by the ancient masters (Rule 9a); modern critical editions are not used as a basis. The Chinese renderings marked “here rendered” are the commentators’ own transmitted sense.
VII. Similes and Rhetoric
- One explicit simile: 「大如車輪」—“as large as a chariot wheel” 〔T12n0366 0347a04〕 — the only comparison in the whole passage, measuring the flowers of that land by an object visible in this world.
- A fourfold parallelism: 「青色青光，黃色黃光，赤色赤光，白色白光」—“blue in colour with blue radiance, yellow with yellow radiance, red with red radiance, white with white radiance” 〔T12n0366 0347a04〕; Xuanzang’s recension expands this into four members of four layers each (form, appearance, radiance, reflection), while Kumārajīva’s takes the briefer course.
- A line of sight from below upward: the floor of the pools → the stairs and walks on the four sides → the storied pavilions above → the lotus flowers in the pools. The commentary’s seven sections follow just this order, and only at the end is the name gathered up.
VIII. Citation and Carrying Forward
- The Contemplation Sūtra as witness: under the water of the eight excellent qualities the commentary cites the Contemplation Sūtra 〔T37n1758 0339b07〕 — a point of internal cross-reading within this axis, as in unit 01.
- Shandao’s Liturgical Hymns recite the passage: the recitation of this passage continues from 「又舍利弗。極樂國土。有七寶池。八功德水。充」—“Again, Śāriputra. In the land of Ultimate Bliss. There are pools of seven precious substances. Water of the eight excellent qualities. Fills” 〔T47n1979 0431c14〕 onward.
- No citation of this passage is found in the other works of this corpus — nothing is found (the whole
canon/tree has been searched).
IX. Placement Among the Recensions
The Taishō collation notes (<app>) record three instances within this unit:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 0347a02 | 「頗梨」—“crystal” | 玻瓈 | Song · Yuan · Ming · circulation |
| 0347a03 | 「車𤦲」—“giant-clam shell” | 硨磲 | Song · Yuan · Ming · circulation |
| 0347a03 | 「馬瑙」—“agate” | 碼碯 | Song · Yuan · Ming · circulation |
All three belong to the graphic forms of the names of precious substances, not to differences of doctrine; not one character of the base text is altered, and the variants are recorded.
Gaiji: one instance in this unit — the character 「𤦲」 in 「車𤦲」 (CB00006 · U+249B2). Under the extraction contract the glyph present in the XML is preserved as it stands, neither supplied nor altered.
Inline gloss: none in this unit.