大智度論 大莊嚴品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Great Adornment
大莊嚴品：富樓那白佛立『是菩薩大莊嚴、是菩薩發趣大乘、是菩薩乘於大乘』三句以釋摩訶薩，舍利弗問云何名大莊嚴——不分別、不齊限而普為一切眾生，行一波羅蜜時六波羅蜜俱大莊嚴（檀、尸羅、羼提、毘梨耶、禪、般若六輪逐一枚舉），十方諸佛稱名讚歎；論主以如人遠行重有資糧、如破賊備諸器仗雙喻明大莊嚴，檀為初門、一波羅蜜備生諸波羅蜜，兵人未集則無戰力、大軍都集執持器仗則能破敵；富樓那答發趣大乘，禪波羅蜜為首能入慈無量、四無量心緣眾生、非常非無常等雙非智慧、三世三界不行用無所得故，六波羅蜜和合方名發趣大乘（經＋論）
前面兩品〈摩訶薩品〉〈斷見品〉，先是佛親口說菩薩何以名摩訶薩，再由舍利弗、須菩提二位大弟子接著說。到這一品，接著往下說的，是第三個人——富樓那。他是佛座下說法第一的人，最能牽引眾情、把法說得種種莊嚴，所以他也對佛說「我也想說一說：菩薩憑什麼稱作摩訶薩」，佛便許可了。富樓那一開口便立了三句宗：是菩薩大莊嚴、是菩薩發趣大乘、是菩薩乘於大乘。這一品，就環繞頭一句「大莊嚴」與第二句「發趣大乘」而展開，仍是富樓那答、舍利弗問，一輪一輪往下。舍利弗先問「怎樣才叫菩薩摩訶薩的大莊嚴」。富樓那的回答有兩層。頭一層，是「不齊限眾生」——菩薩發心莊嚴，普為一切眾生，不會盤算「我只度這若干人、不度其餘的人」，這無邊際的心量便是「大」。第二層，是六度彼此含攝——菩薩行布施時，所有的布施都應著一切智的心、迴向無上菩提，於是這一度之中便備足了六度，龍樹稱之為「一波羅蜜備生諸波羅蜜」。為顯這大莊嚴，論裡打了兩個譬喻：如人要遠行，得重載資糧；如人要破賊，得備齊器仗——菩薩要破魔、要入煩惱賊中，所以行六波羅蜜來自莊嚴，無量劫來所集的福德智慧就是他的資糧。又如兵人分散開來便沒有戰力，等到大軍集結、執持器仗，才能破敵——六波羅蜜各自單行則力勢微弱，一時合力莊嚴，才能破煩惱魔賊、疾得菩提。接著舍利弗再問「怎樣才叫發趣大乘」。這一輪，富樓那卻先從禪波羅蜜說起。論裡問：六度若順說該先講布施，為什麼偏從禪說起做發趣的頭一步。答得好——菩薩若沒有禪定、心未離欲，縱行別的波羅蜜也容易壞；一入禪、入慈無量，便無人能壞，正如經上說「行慈三昧的人，刀不能傷、水火不害」，又如「鳥沒有兩翼便不能飛」，菩薩沒有神通變化也發不起大莊嚴。而這一輪特別拈出四無量心，是因為四無量心「取眾生相、緣眾生」，菩薩常是為著眾生才行道，這一點是八背捨、九次第那些禪定所沒有的利益。然而發趣並非住在禪定裡自足——菩薩入禪、入無量心時，也不隨著禪與無量心生，更以「非常非無常、非樂非苦、非實非虛、非我非無我」的智慧遮遣一切取相；而且單行四無量心還不算發趣大乘，要六波羅蜜和合，才叫「發趣大乘」。於是這一品，大莊嚴一輪、發趣大乘一輪，看似兩路，其實同歸一處——末了都落在「用無所得」這一句上。大莊嚴的「大」，大在應著一切智的心、不取那六度之相；發趣的「趣」，趣在心緣一切眾生而不隨禪定生、不著眾生之相。菩薩之所以為大莊嚴、之所以能發趣大乘，全繫於一個「不取相」、一個「緣眾生而不著」、一個「無所得」。這，便是大莊嚴品要你去領會的般若。
In the two previous chapters, Mahāsattva and Cutting Off Views, first the Buddha himself said why the bodhisattva is named mahāsattva, then the two great disciples Śāriputra and Subhūti carried it on. In this chapter the one who carries it further is a third person, Pūrṇa. He is the one foremost in teaching the Dharma at the Buddha's seat, best able to draw the feelings of the assembly and to teach the Dharma with every kind of adornment, so he too says to the Buddha, ‘I too wish to speak: by what is the bodhisattva called mahāsattva’, and the Buddha permits him. As soon as Pūrṇa opens his mouth he sets up three propositions: this bodhisattva is greatly adorned; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle. This chapter unfolds around the first proposition, ‘great adornment’, and the second, ‘setting out toward the Great Vehicle’, still with Pūrṇa answering and Śāriputra asking, round after round. Śāriputra first asks ‘what is called the great adornment of the bodhisattva-mahāsattva’. Pūrṇa's answer has two layers. The first layer is ‘not setting a limit on beings’: when the bodhisattva arouses the mind and adorns himself, it is universally for all beings; he does not reckon ‘I will deliver only these so many people and not the rest’; this boundless measure of mind is the ‘great’. The second layer is that the six perfections contain one another: when the bodhisattva practises giving, all his giving accords with the mind of omniscience and is dedicated to unsurpassed awakening, so that within this one perfection the six perfections are all complete; Nāgārjuna calls this ‘one perfection fully giving birth to all the perfections’. To show this great adornment the treatise offers two similes: as one about to travel far must load heavy provisions, and as one about to break the bandits must have his weapons complete, so the bodhisattva, who is to break Māra and enter among the bandits of affliction, practises the six perfections to adorn himself, and the merit and wisdom gathered over measureless kalpas are his provisions. Again, as soldiers scattered apart have no fighting strength, and only when the great army gathers and takes up its weapons can it break the enemy, so the six perfections practised each alone are weak in force, and only when they join their strength at once in adornment can they break the bandit Māra of affliction and swiftly attain awakening. Then Śāriputra asks again ‘what is called setting out toward the Great Vehicle’. In this round Pūrṇa begins, however, from the perfection of meditation. The treatise asks: if the six perfections were spoken in order, giving should come first; why begin from meditation as the first step of setting out? The answer is good: if the bodhisattva has no meditative concentration and his mind has not left desire, then even when he practises the other perfections they are easily destroyed; once he enters meditation and enters the immeasurable of kindness, no one can destroy him, just as the sūtra says ‘one who practises the samādhi of kindness cannot be harmed by the knife nor hurt by water or fire’, and again ‘a bird without two wings cannot fly’, and a bodhisattva without supernormal powers and transformations cannot arouse the great adornment. And this round singles out the four immeasurable minds because the four immeasurables ‘grasp the mark of beings and take beings as object’, and the bodhisattva practises the path always for the sake of beings; this benefit is something the meditations such as the eight liberations and the nine successive absorptions do not have. Yet setting out is not dwelling self-content in meditation: when the bodhisattva enters meditation and enters the immeasurable minds, he is not born in accordance with the meditations and the immeasurables, and further, with the wisdom of ‘neither permanent nor impermanent, neither pleasure nor suffering, neither real nor false, neither self nor no-self’, he screens off all grasping of marks; and practising the four immeasurable minds alone does not yet count as setting out toward the Great Vehicle; only when the six perfections join together is it called ‘setting out toward the Great Vehicle’. So in this chapter, one round on the great adornment and one round on setting out toward the Great Vehicle, two roads in appearance, return in truth to one place: at the last both come to rest on the sentence ‘used with nothing to be attained’. The ‘great’ of the great adornment is great in according with the mind of omniscience and not grasping the marks of those six perfections; the ‘setting out’ of setting out is a setting out in which the mind takes all beings as object without being born in accordance with meditation and without clinging to the mark of beings. That the bodhisattva is greatly adorned and can set out toward the Great Vehicle hangs entirely on one ‘not grasping marks’, one ‘taking beings as object without clinging’, one ‘nothing to be attained’. This is the prajñā that the Chapter on the Great Adornment wants you to grasp.
卷45 〔T25 0385c04〕
大智度論釋大莊嚴品第十五
【經】
爾時，富樓那彌多羅尼子白佛言：「世尊！我亦樂說所以為摩訶薩！」
佛言：「便說！」
富樓那彌多羅尼子言：「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘；以是故，是菩薩名摩訶薩。」
舍利弗語富樓那言：「云何名菩薩摩訶薩大莊嚴？」
富樓那語舍利弗：「菩薩摩訶薩不分別為爾所人故住檀波羅蜜，行檀波羅蜜；為一切眾生故住檀波羅蜜，行檀波羅蜜。不為爾所人故，住尸羅波羅蜜，行尸羅波羅蜜，羼提波羅蜜，毘梨耶波羅蜜，禪波羅蜜，般若波羅蜜；為一切眾生故，住般若波羅蜜，行般若波羅蜜。菩薩摩訶薩大莊嚴，不齊限眾生，我當度若干人，不度餘人；不言：『我令若干人至阿耨多羅三藐三菩提，餘人不至。』是菩薩摩訶薩普為一切眾生故大莊嚴。復作是念：『我當自具足檀波羅蜜，亦令一切眾生行檀波羅蜜；自具足尸羅波羅蜜，羼提波羅蜜，毘梨耶波羅蜜，禪波羅蜜；自具足般若波羅蜜，亦令一切眾生行般若波羅蜜。』
「復次，舍利弗！菩薩摩訶薩行檀波羅蜜時，所有布施應薩婆若心，共一切眾生，迴向阿耨多羅三藐三菩提。舍利弗！是名菩薩摩訶薩行檀波羅蜜時檀波羅蜜大莊嚴。復次，舍利弗！菩薩摩訶薩行檀波羅蜜時，應薩婆若心布施，不向聲聞、辟支佛地。舍利弗！是名菩薩摩訶薩行檀〔T25 0386a〕波羅蜜時尸羅波羅蜜大莊嚴。復次，舍利弗！菩薩摩訶薩行檀波羅蜜時，應薩婆若心布施，是諸施法信忍欲，是名行檀波羅蜜時羼提波羅蜜大莊嚴。復次，舍利弗！菩薩摩訶薩行檀波羅蜜時，應薩婆若心布施，勤修不息，是名行檀波羅蜜時毘梨耶波羅蜜大莊嚴。復次，舍利弗！菩薩摩訶薩行檀波羅蜜時，應薩婆若心布施，攝心不起聲聞、辟支佛意，是名行檀波羅蜜時禪波羅蜜大莊嚴。復次，舍利弗！菩薩摩訶薩行檀波羅蜜時，應薩婆若心布施，觀諸法如幻，不得施者，不得所施物，不得受者，是名行檀波羅蜜時般若波羅蜜大莊嚴。如是，舍利弗！若菩薩摩訶薩應薩婆若心，不取不得諸波羅蜜相，當知是菩薩摩訶薩大莊嚴。
「復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，應薩婆若心布施，共一切眾生，迴向阿耨多羅三藐三菩提，是名菩薩摩訶薩行尸羅波羅蜜時檀波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，諸法信忍欲，是名菩薩摩訶薩行尸羅波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，勤修不息，是名菩薩摩訶薩行尸羅波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，不受聲聞、辟支佛心，是名菩薩摩訶薩行尸羅波羅蜜時禪波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，觀一切法如幻，亦不念有是戒，用無所得故，是名菩薩摩訶薩行尸羅波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行尸羅〔T25 0386b〕波羅蜜時，攝諸波羅蜜，以是故名大莊嚴。
「復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心布施，共一切眾生，迴向阿耨多羅三藐三菩提，是為菩薩摩訶薩行羼提波羅蜜時檀波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，不受聲聞、辟支佛心，但受薩婆若心，是名菩薩摩訶薩行羼提波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心，身心精進，不休不息，是名菩薩摩訶薩行羼提波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，攝心一處，雖有苦事，心不散亂，是名菩薩摩訶薩行羼提波羅蜜時禪波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心，觀諸法空，無作者，無受者；若有呵罵割截者，心如幻夢，是名菩薩摩訶薩行羼提波羅蜜時般若波羅蜜。
「復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心布施時，不令身心懈怠，是名菩薩摩訶薩行毘梨耶波羅蜜時檀波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，始終具足清淨持戒，是名菩薩摩訶薩行毘梨耶波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，修行忍辱，是名菩薩摩訶薩行毘梨耶波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，攝心離欲，入諸禪定，是名菩薩摩訶薩行毘梨耶波羅蜜時禪波羅蜜。復次，舍利弗！菩薩摩訶薩〔T25 0386c〕行毘梨耶波羅蜜時，應薩婆若心，不取一切諸法相，於不取相亦不著，是名菩薩摩訶薩行毘梨耶波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，攝諸波羅蜜。
「復次，舍利弗！菩薩摩訶薩行禪波羅蜜時，應薩婆若心，定心布施，不令心亂，是名菩薩摩訶薩行禪那波羅蜜時檀波羅蜜。復次，舍利弗！菩薩摩訶薩行禪波羅蜜時，應薩婆若心持戒，禪定力故，破戒諸法不令得入，是名菩薩摩訶薩行禪波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行禪波羅蜜時，應薩婆若心，慈悲定故，忍諸惱害，是名菩薩摩訶薩行禪波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行禪波羅蜜時，應薩婆若心，於禪不味不著，常求增進，從一禪至一禪，是名菩薩摩訶薩行禪波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行禪波羅蜜時，應薩婆若心，於一切法無所依止，亦不隨禪生，是名菩薩摩訶薩行禪波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行禪波羅蜜時，攝諸波羅蜜。
「復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，布施內外所有，無所愛惜，不見與者、受者及以財物，是名菩薩摩訶薩行般若波羅蜜時檀波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，持戒、破戒二事不見故，是名菩薩摩訶薩行般若波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，不見訶者、罵者，打者、殺者，亦不見用〔T25 0387a〕是空能忍辱，是名菩薩摩訶薩行般若波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，觀諸法畢竟空，以大悲心故，行諸善法，是名菩薩摩訶薩行般若波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，入禪定，觀諸禪離相、空相、無相相、無作相，是名菩薩摩訶薩行般若波羅蜜時禪波羅蜜。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，攝諸波羅蜜。舍利弗！如是名為菩薩摩訶薩大莊嚴。
「是大莊嚴菩薩，十方諸佛歡喜，於大眾中稱名讚歎：『某世界某菩薩摩訶薩大莊嚴，成就眾生，淨佛世界！』」
【論】
釋曰：
富樓那聞上二大弟子說摩訶薩義，而佛可言：「善哉！」又富樓那，佛大眾中讚歎法師之上，復欲說摩訶薩義，白佛言：「我亦樂說。」佛即聽許。
問曰：
須菩提說般若波羅蜜主，舍利弗應問須菩提，今何以故乃問富樓那？
答曰：
此二人同是婆羅門，俱以母字為名；此二人佛法中俱大——舍利弗智慧中大；富樓那說法種種莊嚴，牽引眾情，說法中大。是故二人等，等故於佛前共論。
又富樓那先已共舍利弗論議，善能相答，如《七車譬喻經》中說，已共為親厚，好共論理；須菩提無是因緣。
又富樓那說摩訶薩義，是故應問，云何乃問須菩提？
所說「摩訶薩」義者，所謂是人大莊嚴。如人遠行，重有資糧；又如破賊，備諸器仗。是菩薩亦如是，欲破魔入煩惱賊故，行六波羅蜜以自莊嚴。是人無量劫〔T25 0387b〕來久住生死，集諸福德、智慧以為資糧，三種乘中為趣大乘故，發心行六波羅蜜，乘是大乘。
舍利弗問富樓那：「聲聞、辟支佛亦趣道，何以不名大莊嚴，而但說菩薩大莊嚴？」
富樓那答言：「聲聞、辟支佛雖行布施等六事，有量有限，自為度身，及餘眾生可度者度，是故不名大莊嚴。菩薩所度，不分別、不齊限為若干眾生故布施乃至智慧，不作是念：『我度若干人令得三乘，不能度若干人；令若干人得阿耨多羅三藐三菩提，若干人不能度。』菩薩作是莊嚴，令一切眾生盡入大乘作佛。菩薩行大莊嚴，自行檀波羅蜜，亦令一切眾生行檀波羅蜜，乃至般若波羅蜜亦如是。」
問曰：
云何名「大莊嚴」？
答曰：
為度眾生故、為阿耨多羅三藐三菩提故，行諸善福功德者，略說是六波羅蜜。如富樓那次第說：若菩薩為一切智慧故，行檀波羅蜜，是福德共一切眾生。「共」者，此布施福德，我及眾生共等，我以此迴向阿耨多羅三藐三菩提。「迴向」者，於此福德，不求人王、天王、世間禪定樂；為眾生，乃至涅槃樂亦不求，持此果報，盡為度眾生故求佛法。如是等相，是名「檀波羅蜜大莊嚴」。
是菩薩行布施時，若見諸辟支佛、阿羅漢現大神通，得漏盡，入涅槃，於中不貪不著，一心修佛道，是名「檀波羅蜜生尸羅波羅蜜」。
布施時，有人惡口罵詈，刀杖毀害，所不應乞者而強乞，不瞋不悔，入諸法相中，所謂畢竟空，是名「檀波羅蜜生羼提波羅蜜」。
行布〔T25 0387c〕施時，和合財物、守護施彼，身心不懈不息，是名「檀波羅蜜生毘梨耶波羅蜜」。
布施時，一心念佛，念諸佛法，不令聲聞、辟支佛心入；因是布施，即入禪定，是名「檀波羅蜜生禪波羅蜜」。
布施時，菩薩作是念：「施者、受者、財物，因緣和合生故無自性，無自性故空，如幻、如夢。」眾生空故，無受者、無施者；法空故，無財物，是名「檀波羅蜜生般若波羅蜜」。
若菩薩為一切智故，不取諸波羅蜜相，而能行諸波羅蜜，是名「菩薩大莊嚴」。此中一波羅蜜備生諸波羅蜜，此經中自分別其義。古今語異，義不了故，助分別說，開論議門。
餘五波羅蜜，亦應如是隨義說。
問曰：
何以但檀波羅蜜中說生六波羅蜜，餘波羅蜜中但說生五？
答曰：
若後五波羅蜜中各各生六，亦無咎。六波羅蜜非一時、非一念法，無量劫中集六種功德和合名為六波羅蜜。先生小，後生中、大，有何咎？一切諸法皆初小後大，以是故，諸餘波羅蜜各各應生六。
復次，一切諸佛說法時，檀波羅蜜為初門。如經中說：「佛常初為眾生說布施、說持戒、說生天，說五欲味，先說世間苦惱、道德利益，後為說四諦。」以是故，初說檀。
問曰：
佛何以故說檀為初門？
答曰：
攝眾生法，無過於檀；大小貴賤，乃至畜生，檀皆攝之；乃至怨家得施則為中人，中人得施則成親善。諸佛三十二相、八十隨形好，諸功德具足、所願如意，皆從布施得。如寶掌菩薩等七寶從手中出，給施眾生；亦能令眾生歡〔T25 0388a〕喜柔軟，可任得涅槃。如是等義，故檀波羅蜜為初。
問曰：
富樓那何以故說「一波羅蜜中生諸波羅蜜為大莊嚴」？
答曰：
是波羅蜜各各別，行力勢少。譬如兵人未集，則無戰力；若大軍都集莊嚴，執持器仗，則能破敵。菩薩亦如是，六波羅蜜一時莊嚴，能破諸煩惱魔人賊，疾得阿耨多羅三藐三菩提。以是故說「一波羅蜜中具諸波羅蜜」。
「十方諸佛稱名讚歎」、「成就眾生」、「淨佛世界」，如先說。
【經】
慧命舍利弗問富樓那彌多羅尼子：「云何菩薩摩訶薩發趣大乘？」
富樓那語舍利弗：「菩薩摩訶薩行六波羅蜜時，離諸欲，離諸惡不善法，有覺有觀，離生喜樂入初禪乃至入第四禪中，以慈廣大，無二、無量，無怨、無恨、無惱心行，遍滿一方、二三四方、四維、上下，遍一切世間。悲、喜、捨心，亦如是。是菩薩入禪時、起時，諸禪、無量心及支，共一切眾生，迴向薩婆若，是名菩薩摩訶薩禪波羅蜜發趣大乘。是菩薩摩訶薩住禪、無量心，作是念：『我當得一切種智，為斷一切眾生煩惱故，當說法。』是名菩薩摩訶薩行禪波羅蜜時檀波羅蜜。若菩薩摩訶薩應薩婆若心，修初禪，住初禪，二、三、四禪亦如是，不受餘心——所謂聲聞、辟支佛心。是名菩薩摩訶薩行禪波羅蜜時尸羅波羅蜜。若菩薩摩訶薩應薩婆若心入諸禪，作是念：『我為斷一切眾生煩惱故當說法，是諸心欲樂忍。』是名菩薩摩訶薩行禪波羅蜜時羼提波羅蜜。若菩薩摩訶薩應薩婆若心，入諸禪，諸善根皆迴向薩婆若，勤修不息，是〔T25 0388b〕名菩薩摩訶薩行禪波羅蜜時毘梨耶波羅蜜。若菩薩摩訶薩應薩婆若心，入四禪及支，觀無常相、苦相、無我相、空相、無相相、無作相，共一切眾生，迴向薩婆若，是名菩薩摩訶薩行禪波羅蜜時般若波羅蜜。舍利弗！是名菩薩摩訶薩發趣大乘。
「復次，菩薩摩訶薩行慈心，作是念：『我當安樂一切眾生；入悲心，我當救濟一切眾生；入喜心，我當度一切眾生；入捨心，我當令一切眾生得諸漏盡。』是名菩薩摩訶薩行無量心時檀波羅蜜。復次，菩薩摩訶薩，是諸禪無量心，不向聲聞辟支佛地，但迴向薩婆若，是名菩薩摩訶薩行無量心時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行四無量心，不貪聲聞、辟支佛地，但忍樂欲薩婆若，是名菩薩摩訶薩行無量心時羼提波羅蜜。若菩薩摩訶薩應薩婆若心，行四無量心，但行清淨行，是名菩薩摩訶薩行無量心時毘梨耶波羅蜜。復次，菩薩摩訶薩入禪、入無量心時，亦不隨禪、無量心生，是名菩薩摩訶薩行無量心時方便般若波羅蜜。舍利弗！是名菩薩摩訶薩發趣大乘。
「復次，舍利弗！菩薩摩訶薩發趣大乘，一切種修四念處，乃至一切種修八聖道分；一切種修三解脫門，乃至十八不共法，是名菩薩摩訶薩發趣大乘。
「復次，舍利弗！菩薩摩訶薩內空中智慧，用無所得故；乃至無法有法空中智慧，用無所得故，是名菩薩摩訶薩發趣大乘。復次，舍利弗，菩薩摩訶薩一切法中不亂不定智慧，是名菩薩摩訶薩發趣大乘。
「復次，舍利弗！菩〔T25 0388c〕薩摩訶薩發趣大乘，非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧，是名菩薩摩訶薩發趣大乘，用無所得故。
「復次，舍利弗！菩薩摩訶薩智，不行過去世、不行未來世、不行現在世，亦非不知三世，是名菩薩摩訶薩發趣大乘，用無所得故。
「復次，菩薩摩訶薩發趣大乘智，不行欲界、不行色界、不行無色界，亦非不知欲界、色界、無色界，用無所得故，是名菩薩摩訶薩發趣大乘。
「復次，菩薩摩訶薩發趣大乘智，不行世間法、不行出世間法，不行有為法、不行無為法，不行有漏法、不行無漏法，亦非不知世間法出世間法、有為無為、有漏無漏法，用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘。」
【論】
問曰：
六波羅蜜中，若逆說，則應說般若波羅蜜，次說禪；若順，應先說檀波羅蜜；今何以乃說禪波羅蜜為首？
答曰：
發大莊嚴，無有眾生能破壞者。若菩薩無禪定，心未離欲，雖行餘波羅蜜則易壞；行禪波羅蜜，能入慈無量，是時無能壞。如說：行慈三昧者，刀不能傷，水火不害。
亦有神通力種種變化，能發大莊嚴。如佛說：鳥無兩翼，不能飛翔；菩薩無神通力，不能發大莊嚴。
入禪波羅蜜中，能生慈無量、五神通故，物無能傷。以是故，今此說禪波羅蜜為首。
問曰：
四禪中有種種功德，皆可行六波羅蜜，今何以但說四無量心中行六波羅蜜？
答曰：
四無量心，取眾生相，緣眾生，菩薩常為眾生故行道。是四無量等中有慈悲心，能利益眾生；餘八背捨、〔T25 0389a〕九次第等無如是利益。
問曰：
菩薩住五神通，能廣利益眾生，何以故不說？
答曰：
大悲是菩薩根本。又五神通先已說，後當說四無量心，未說故今說。
若菩薩但行四無量心，不名發趣大乘；六波羅蜜和合故，名為「發趣大乘」。四無量心生六波羅蜜，富樓那此中自說因緣。
問曰：
云何一切種修四念處乃至十八不共法？
答曰：
有二種：信行性，法行性。信行性觀無常、苦，或但觀無常，或但觀苦；法行性人觀空、無我，或但觀空，或但觀無我。菩薩度眾生故，一切門皆修皆學。
復次，發大乘者，以十八空破十八種法，亦捨是十八種空智慧。
復次，若菩薩觀諸法常定，亦不取定相，是名「不定不亂智慧」。
復次，畏墮常、樂顛倒故，不觀諸法常、樂等；畏墮斷滅故，不觀無常等。
復次，若菩薩三世、三界中智慧，不觀、不行、不取相，知皆虛妄而不墮無明。
復次，世間、出世間中，亦非智、非不智。非智者，空故，無空相故，畢竟清淨故。非不智者，觀無常、苦、空等入般若波羅蜜中故。非不行智，不行者，遮見、斷法愛，離依止故。無非智者，是中無愚癡，異於凡夫故。
又行者持戒、修禪定、習諸觀，云何言「非智」？如《佛利眾生經》中說：
「行者捨諸法，亦不依止慧，
亦無所分別，是為決定智！」
大智度論卷第四十五
《大智度論》卷45 · T25n1509 0385c04–0389b02
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.
富樓那請說摩訶薩義——立「大莊嚴、發趣大乘、乘於大乘」三句，舍利弗問「云何名大莊嚴」
那時，富樓那彌多羅尼子對佛說：『世尊！我也想說一說菩薩何以名為摩訶薩！』
佛說：『你就說吧！』
富樓那彌多羅尼子說：『是菩薩有大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘；因為這樣的緣故，這菩薩名為摩訶薩。』
舍利弗對富樓那說：『怎麼叫做菩薩摩訶薩的大莊嚴呢？』
富樓那答（一）：六度不分別數量、普為一切眾生，不齊限而自具足六度亦令眾生行六度
富樓那對舍利弗說：『菩薩摩訶薩不是為著某個數目的人才安住在檀波羅蜜、修行檀波羅蜜，而是為著一切眾生的緣故安住在檀波羅蜜、修行檀波羅蜜；也不是為著某個數目的人才安住修行尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，而是為著一切眾生的緣故安住在般若波羅蜜、修行般若波羅蜜。菩薩摩訶薩的大莊嚴，不對眾生劃定界限，不會說我應當度某個數目的人、不度其餘的人，也不會說我要令某個數目的人到達阿耨多羅三藐三菩提、其餘的人到不了。這菩薩摩訶薩是普為一切眾生的緣故而大莊嚴。他又這樣想：我應當自己具足檀波羅蜜，也令一切眾生修行檀波羅蜜；自己具足尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜，自己具足般若波羅蜜，也令一切眾生修行般若波羅蜜。』
檀波羅蜜輪——行布施之時，檀、尸羅、羼提、毘梨耶、禪、般若六度俱大莊嚴
『再者，舍利弗！菩薩摩訶薩修行檀波羅蜜的時候，所有的布施都相應於薩婆若的心，與一切眾生共有，迴向阿耨多羅三藐三菩提。舍利弗！這就叫做菩薩摩訶薩修行檀波羅蜜時的檀波羅蜜大莊嚴。再者，舍利弗！菩薩摩訶薩修行檀波羅蜜的時候，以相應於薩婆若的心而布施，不趣向聲聞、辟支佛的地位。舍利弗！這就叫做菩薩摩訶薩修行檀波羅蜜時的尸羅波羅蜜大莊嚴。再者，舍利弗！菩薩摩訶薩修行檀波羅蜜的時候，以相應於薩婆若的心而布施，對這種種施法都能信、能忍、能欲樂，這就叫做修行檀波羅蜜時的羼提波羅蜜大莊嚴。再者，舍利弗！菩薩摩訶薩修行檀波羅蜜的時候，以相應於薩婆若的心而布施，精勤修習而不休息，這就叫做修行檀波羅蜜時的毘梨耶波羅蜜大莊嚴。再者，舍利弗！菩薩摩訶薩修行檀波羅蜜的時候，以相應於薩婆若的心而布施，收攝其心而不起聲聞、辟支佛的意念，這就叫做修行檀波羅蜜時的禪波羅蜜大莊嚴。再者，舍利弗！菩薩摩訶薩修行檀波羅蜜的時候，以相應於薩婆若的心而布施，觀一切法如幻，不見有能施的人、所施的物、受施的人，這就叫做修行檀波羅蜜時的般若波羅蜜大莊嚴。像這樣，舍利弗！若菩薩摩訶薩以相應於薩婆若的心，不取著、不執得諸波羅蜜之相，應當知道這菩薩摩訶薩就是大莊嚴。』
尸羅波羅蜜輪——行持戒之時，攝檀、羼提、毘梨耶、禪、般若五度
『再者，舍利弗！菩薩摩訶薩修行尸羅波羅蜜的時候，以相應於薩婆若的心而布施，與一切眾生共有，迴向阿耨多羅三藐三菩提，這就叫做菩薩摩訶薩修行尸羅波羅蜜時的檀波羅蜜。再者，舍利弗！菩薩摩訶薩修行尸羅波羅蜜的時候，對諸法能信、能忍、能欲樂，這就叫做菩薩摩訶薩修行尸羅波羅蜜時的羼提波羅蜜。再者，舍利弗！菩薩摩訶薩修行尸羅波羅蜜的時候，精勤修習而不休息，這就叫做菩薩摩訶薩修行尸羅波羅蜜時的毘梨耶波羅蜜。再者，舍利弗！菩薩摩訶薩修行尸羅波羅蜜的時候，不領受聲聞、辟支佛的心，這就叫做菩薩摩訶薩修行尸羅波羅蜜時的禪波羅蜜。再者，舍利弗！菩薩摩訶薩修行尸羅波羅蜜的時候，觀一切法如幻，也不執念有這樣一個戒，因為無所得的緣故，這就叫做菩薩摩訶薩修行尸羅波羅蜜時的般若波羅蜜。像這樣，舍利弗！菩薩摩訶薩修行尸羅波羅蜜的時候，能攝持諸波羅蜜，因為這緣故名為大莊嚴。』
羼提波羅蜜輪——行忍辱之時，攝檀、尸羅、毘梨耶、禪、般若五度
『再者，舍利弗！菩薩摩訶薩修行羼提波羅蜜的時候，以相應於薩婆若的心而布施，與一切眾生共有，迴向阿耨多羅三藐三菩提，這就是菩薩摩訶薩修行羼提波羅蜜時的檀波羅蜜。再者，舍利弗！菩薩摩訶薩修行羼提波羅蜜的時候，不領受聲聞、辟支佛的心，只領受薩婆若的心，這就叫做菩薩摩訶薩修行羼提波羅蜜時的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩修行羼提波羅蜜的時候，以相應於薩婆若的心，身心精進，不休不息，這就叫做菩薩摩訶薩修行羼提波羅蜜時的毘梨耶波羅蜜。再者，舍利弗！菩薩摩訶薩修行羼提波羅蜜的時候，收攝其心於一處，雖然遇有苦事，心也不散亂，這就叫做菩薩摩訶薩修行羼提波羅蜜時的禪波羅蜜。再者，舍利弗！菩薩摩訶薩修行羼提波羅蜜的時候，以相應於薩婆若的心，觀諸法空，沒有能作的人、沒有能受的人；若有人呵斥、辱罵、割截，也視之如幻如夢，這就叫做菩薩摩訶薩修行羼提波羅蜜時的般若波羅蜜。』
毘梨耶波羅蜜輪——行精進之時，攝檀、尸羅、羼提、禪、般若五度
『再者，舍利弗！菩薩摩訶薩修行毘梨耶波羅蜜的時候，以相應於薩婆若的心布施之時，不令身心懈怠，這就叫做菩薩摩訶薩修行毘梨耶波羅蜜時的檀波羅蜜。再者，舍利弗！菩薩摩訶薩修行毘梨耶波羅蜜的時候，以相應於薩婆若的心，自始至終具足清淨持戒，這就叫做菩薩摩訶薩修行毘梨耶波羅蜜時的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩修行毘梨耶波羅蜜的時候，以相應於薩婆若的心，修行忍辱，這就叫做菩薩摩訶薩修行毘梨耶波羅蜜時的羼提波羅蜜。再者，舍利弗！菩薩摩訶薩修行毘梨耶波羅蜜的時候，以相應於薩婆若的心，收攝其心遠離諸欲，入於諸禪定，這就叫做菩薩摩訶薩修行毘梨耶波羅蜜時的禪波羅蜜。再者，舍利弗！菩薩摩訶薩修行毘梨耶波羅蜜的時候，以相應於薩婆若的心，不取著一切諸法之相，於這不取相也不執著，這就叫做菩薩摩訶薩修行毘梨耶波羅蜜時的般若波羅蜜。像這樣，舍利弗！菩薩摩訶薩修行毘梨耶波羅蜜的時候，能攝持諸波羅蜜。』
禪波羅蜜輪——行禪定之時，攝檀、尸羅、羼提、毘梨耶、般若五度
『再者，舍利弗！菩薩摩訶薩修行禪波羅蜜的時候，以相應於薩婆若的心，定心布施，不令心散亂，這就叫做菩薩摩訶薩修行禪那波羅蜜時的檀波羅蜜。再者，舍利弗！菩薩摩訶薩修行禪波羅蜜的時候，以相應於薩婆若的心持戒，由於禪定之力的緣故，令破戒的種種法不得侵入，這就叫做菩薩摩訶薩修行禪波羅蜜時的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩修行禪波羅蜜的時候，以相應於薩婆若的心，由於慈悲定的緣故，能忍受種種惱害，這就叫做菩薩摩訶薩修行禪波羅蜜時的羼提波羅蜜。再者，舍利弗！菩薩摩訶薩修行禪波羅蜜的時候，以相應於薩婆若的心，於禪不貪味、不執著，常求增進，從這一禪進到那一禪，這就叫做菩薩摩訶薩修行禪波羅蜜時的毘梨耶波羅蜜。再者，舍利弗！菩薩摩訶薩修行禪波羅蜜的時候，以相應於薩婆若的心，於一切法無所依止，也不隨著禪而受生，這就叫做菩薩摩訶薩修行禪波羅蜜時的般若波羅蜜。像這樣，舍利弗！菩薩摩訶薩修行禪波羅蜜的時候，能攝持諸波羅蜜。』
般若波羅蜜輪——行智慧之時，攝檀、尸羅、羼提、毘梨耶、禪五度，是名菩薩摩訶薩大莊嚴
『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜的時候，以相應於薩婆若的心，布施內外一切所有，毫無愛惜，不見有能施的人、受施的人以及財物，這就叫做菩薩摩訶薩修行般若波羅蜜時的檀波羅蜜。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜的時候，以相應於薩婆若的心，因為持戒、破戒這兩件事都不可見的緣故，這就叫做菩薩摩訶薩修行般若波羅蜜時的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜的時候，以相應於薩婆若的心，不見有呵斥的人、辱罵的人，捶打的人、殺害的人，也不見有用這空來忍辱這回事，這就叫做菩薩摩訶薩修行般若波羅蜜時的羼提波羅蜜。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜的時候，以相應於薩婆若的心，觀諸法畢竟空，因為大悲心的緣故而修行諸善法，這就叫做菩薩摩訶薩修行般若波羅蜜時的毘梨耶波羅蜜。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜的時候，以相應於薩婆若的心，入於禪定，觀諸禪的離相、空相、無相相、無作相，這就叫做菩薩摩訶薩修行般若波羅蜜時的禪波羅蜜。像這樣，舍利弗！菩薩摩訶薩修行般若波羅蜜的時候，能攝持諸波羅蜜。舍利弗！像這樣就名為菩薩摩訶薩的大莊嚴。』
經①收束：十方諸佛稱名讚歎「某世界某菩薩摩訶薩大莊嚴，成就眾生，淨佛世界」
『這位大莊嚴的菩薩，十方諸佛都歡喜，在大眾當中稱名讚歎：某某世界的某某菩薩摩訶薩大莊嚴，成就眾生、清淨佛世界！』
以下是論釋。
論主起釋——富樓那既聞二大弟子說摩訶薩義，欲說而佛聽許
論主解釋說。
富樓那聽聞上面兩位大弟子演說摩訶薩的義，而佛也印可說：『善哉！』又富樓那，在佛的大眾當中被讚歎為法師中的上首，便也想說一說摩訶薩的義，對佛說：『我也想說。』佛就聽許了他。
設問：何以問富樓那而不問須菩提——二人同是婆羅門、母字為名，各於佛法中為大
有人問：須菩提是演說般若波羅蜜的主講者，舍利弗應當去問須菩提，如今為甚麼卻去問富樓那呢？
論主回答：這兩人同是婆羅門種姓，都以母親的名字為名；這兩人在佛法當中都是大——舍利弗是智慧當中的大，富樓那是說法種種莊嚴、能牽引眾人之情，是說法當中的大。因為這緣故，兩人相等，相等的緣故才在佛前一同論說。
再者，富樓那先前已經和舍利弗一同論議過，善能相互酬答，就像《七車譬喻經》當中所說，二人早已結為親厚，喜好一同論理；須菩提沒有這樣的因緣。
再者，是富樓那在演說摩訶薩的義，所以應當問他，怎麼會去問須菩提呢？
摩訶薩即是大莊嚴——如人遠行重有資糧、如破賊備諸器仗
所說的「摩訶薩」的義，就是說這人有大莊嚴。就像人要遠行，須要多帶資糧；又像要破賊，須要備足器仗。這菩薩也是這樣，為著要破除魔、入於煩惱賊的緣故，便修行六波羅蜜來莊嚴自身。這人在無量劫以來久久安住在生死當中，積集種種福德、智慧作為資糧，在三種乘當中為著趣向大乘的緣故，發心修行六波羅蜜，乘於這大乘。
舍利弗問：二乘亦趣道，何以不名大莊嚴——二乘有量有限、自為度身
舍利弗問富樓那：『聲聞、辟支佛也是趣向於道的，為甚麼不名為大莊嚴，卻只說菩薩是大莊嚴呢？』
富樓那回答說：『聲聞、辟支佛雖然也修行布施等六件事，卻是有量有限，是為著度自己這一身，以及其餘可度的眾生便度，因為這緣故不名為大莊嚴。菩薩所度的，不分別、不劃定為某個數目的眾生才布施乃至修智慧，不會這樣想：我度某個數目的人令得三乘，不能度某個數目的人；令某個數目的人得阿耨多羅三藐三菩提，某個數目的人不能度。菩薩作這樣的莊嚴，令一切眾生盡數入於大乘而作佛。菩薩修行大莊嚴，自己修行檀波羅蜜，也令一切眾生修行檀波羅蜜，乃至般若波羅蜜也是這樣。』
云何名大莊嚴——略說六波羅蜜，檀為首，釋「共」與「迴向」
有人問：怎麼叫做「大莊嚴」呢？
論主回答：為著度眾生的緣故、為著阿耨多羅三藐三菩提的緣故，修行種種善福功德，簡略地說就是這六波羅蜜。就像富樓那依次第所說：若菩薩為著一切智慧的緣故修行檀波羅蜜，這福德是與一切眾生共有的。所謂「共」，就是這布施的福德，我與眾生均等共有，我把它迴向阿耨多羅三藐三菩提。所謂「迴向」，就是對這福德，不求人間之王、天上之王、世間禪定之樂；為著眾生，乃至連涅槃之樂也不求，只把這果報全數用來為度眾生而求佛法。像這樣種種之相，就叫做「檀波羅蜜大莊嚴」。
檀波羅蜜輾轉生五波羅蜜——布施之中生尸羅、羼提、毘梨耶、禪、般若
這菩薩布施的時候，若見到諸辟支佛、阿羅漢示現大神通、證得漏盡、入於涅槃，於這當中也不貪、不著，一心修習佛道，這就叫做「檀波羅蜜生尸羅波羅蜜」。
布施的時候，有人惡口辱罵，用刀杖來毀害，把不該乞求的東西也強行乞求，菩薩卻不瞋、不悔，入於諸法之相當中，也就是所謂的畢竟空，這就叫做「檀波羅蜜生羼提波羅蜜」。
布施的時候，聚合財物、守護而施與對方，身心不懈怠、不止息，這就叫做「檀波羅蜜生毘梨耶波羅蜜」。
布施的時候，一心念佛、念諸佛法，不令聲聞、辟支佛的心侵入；因這布施，便入於禪定，這就叫做「檀波羅蜜生禪波羅蜜」。
布施的時候，菩薩這樣想：施者、受者、財物，都是因緣和合而生的緣故沒有自性，沒有自性的緣故是空，如幻、如夢。因為眾生空的緣故，沒有受者、沒有施者；因為法空的緣故，沒有財物，這就叫做「檀波羅蜜生般若波羅蜜」。
不取諸波羅蜜相而能行諸波羅蜜即是大莊嚴——一波羅蜜備生諸波羅蜜
若菩薩為著一切智的緣故，不取諸波羅蜜之相，而能修行諸波羅蜜，這就叫做「菩薩大莊嚴」。這當中一波羅蜜完備地生起諸波羅蜜，這一義在本經當中自有分別。因古今語言有異、義理不夠明了的緣故，便輔助分別解說，開啟論議之門。
其餘五波羅蜜，也應當像這樣隨義而說。
問答：何以但檀中說生六，餘度但說生五——後五各各生六亦無過咎
有人問：為甚麼只在檀波羅蜜當中說生六波羅蜜，其餘的波羅蜜當中卻只說生五呢？
論主回答：若在後五波羅蜜當中各各生六，也沒有過咎。六波羅蜜不是同一時、同一念的法，是在無量劫當中積集六種功德、和合起來名為六波羅蜜。先生起小的，後生起中的、大的，有甚麼過咎呢？一切諸法都是先小後大，因為這緣故，其餘的波羅蜜也各各應當生六。
檀為初門——諸佛說法先說布施、持戒、生天，後說四諦
再者，一切諸佛說法的時候，檀波羅蜜是最初的門。就像經中所說：佛常常最初為眾生說布施、說持戒、說生天，說五欲之味，先說世間的苦惱、道德的利益，然後才為他們說四諦。因為這緣故，最初先說檀。
問答：佛何以說檀為初門——攝眾生無過於檀，如寶掌菩薩七寶施眾生
有人問：佛為甚麼緣故說檀是最初的門呢？
論主回答：攝受眾生的法，沒有超過布施的；大的小的、貴的賤的，乃至畜生，布施都能攝受牠們；乃至怨家得到布施便成了中人，中人得到布施便成了親善。諸佛的三十二相、八十隨形好，種種功德具足、所願如意，都是從布施得來的。就像寶掌菩薩等，七寶從手中出生，供給施與眾生；也能令眾生歡喜柔軟，堪任而得涅槃。像這樣種種的義，所以檀波羅蜜是最初。
問答：何以一波羅蜜中生諸波羅蜜為大莊嚴——兵人未集則無戰力，大軍都集則能破敵
有人問：富樓那為甚麼緣故說「一波羅蜜當中生諸波羅蜜為大莊嚴」呢？
論主回答：這些波羅蜜各各分開，各自的行力勢用就微少。譬如兵士還沒有集合，就沒有作戰之力；若大軍都集合起來，加以莊嚴、執持器仗，就能破敵。菩薩也是這樣，六波羅蜜同時莊嚴，就能破除諸煩惱魔、人賊，迅速證得阿耨多羅三藐三菩提。因為這緣故，說「一波羅蜜當中具足諸波羅蜜」。
論①收束：「稱名讚歎」「成就眾生」「淨佛世界」如先所說
至於經文說的「十方諸佛稱名讚歎」、「成就眾生」、「淨佛世界」，都如前面所說。
以下是經文。
舍利弗問云何發趣大乘——入四禪、慈悲喜捨遍滿，禪與無量心迴向薩婆若即禪波羅蜜發趣大乘
慧命舍利弗問富樓那彌多羅尼子：『怎麼叫做菩薩摩訶薩發趣大乘呢？』
富樓那對舍利弗說：『菩薩摩訶薩修行六波羅蜜的時候，遠離諸欲，遠離諸惡不善之法，有覺有觀，由離欲而生喜樂，入於初禪乃至入於第四禪當中，以慈心廣大、無二、無量、無怨、無恨、無惱的心而行，遍滿於一方、二方三方四方、四維、上下，遍及一切世間。悲心、喜心、捨心也是這樣。這菩薩在入禪的時候、出禪的時候，把諸禪、無量心以及禪支，都與一切眾生共有，迴向薩婆若，這就叫做菩薩摩訶薩的禪波羅蜜發趣大乘。』
禪波羅蜜中生六度（發趣大乘·上）——禪生檀、尸羅、羼提、毘梨耶、般若
『這菩薩摩訶薩安住在禪與無量心當中，這樣想：我應當證得一切種智，為著斷除一切眾生煩惱的緣故而說法。這就叫做菩薩摩訶薩修行禪波羅蜜時的檀波羅蜜。若菩薩摩訶薩以相應於薩婆若的心，修習初禪、安住初禪，二禪、三禪、四禪也是這樣，不領受其餘的心——也就是所謂聲聞、辟支佛的心。這就叫做菩薩摩訶薩修行禪波羅蜜時的尸羅波羅蜜。若菩薩摩訶薩以相應於薩婆若的心入於諸禪，這樣想：我為著斷除一切眾生煩惱的緣故應當說法，對這些心都能欲樂、能忍可。這就叫做菩薩摩訶薩修行禪波羅蜜時的羼提波羅蜜。若菩薩摩訶薩以相應於薩婆若的心入於諸禪，把諸善根都迴向薩婆若，精勤修習而不止息，這就叫做菩薩摩訶薩修行禪波羅蜜時的毘梨耶波羅蜜。若菩薩摩訶薩以相應於薩婆若的心，入於四禪以及禪支，觀無常相、苦相、無我相、空相、無相相、無作相，與一切眾生共有，迴向薩婆若，這就叫做菩薩摩訶薩修行禪波羅蜜時的般若波羅蜜。舍利弗！這就叫做菩薩摩訶薩發趣大乘。』
四無量心中生六度（發趣大乘·中）——慈悲喜捨安樂、救濟、度、令得漏盡
『再者，菩薩摩訶薩修行慈心，這樣想：我應當安樂一切眾生；入於悲心，我應當救濟一切眾生；入於喜心，我應當度脫一切眾生；入於捨心，我應當令一切眾生得盡諸漏。這就叫做菩薩摩訶薩修行無量心時的檀波羅蜜。再者，菩薩摩訶薩把這些禪與無量心，不趣向聲聞、辟支佛的地位，只迴向薩婆若，這就叫做菩薩摩訶薩修行無量心時的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩修行四無量心，不貪著聲聞、辟支佛的地位，只忍可、樂欲薩婆若，這就叫做菩薩摩訶薩修行無量心時的羼提波羅蜜。若菩薩摩訶薩以相應於薩婆若的心，修行四無量心，只行清淨之行，這就叫做菩薩摩訶薩修行無量心時的毘梨耶波羅蜜。再者，菩薩摩訶薩在入禪、入無量心的時候，也不隨著禪、無量心而受生，這就叫做菩薩摩訶薩修行無量心時的方便般若波羅蜜。舍利弗！這就叫做菩薩摩訶薩發趣大乘。』
一切種修道品乃至十八不共法、住十八空——皆名發趣大乘
『再者，舍利弗！菩薩摩訶薩發趣大乘，以一切種修四念處，乃至以一切種修八聖道分；以一切種修三解脫門，乃至修十八不共法，這就叫做菩薩摩訶薩發趣大乘。
『再者，舍利弗！菩薩摩訶薩在內空當中的智慧，因為無所得的緣故；乃至在無法有法空當中的智慧，因為無所得的緣故，這就叫做菩薩摩訶薩發趣大乘。』
不亂不定智慧、非常非無常等雙非智慧——用無所得故名發趣大乘
『再者，舍利弗！菩薩摩訶薩在一切法當中不亂、不定的智慧，這就叫做菩薩摩訶薩發趣大乘。
『再者，舍利弗！菩薩摩訶薩發趣大乘，是非常、非無常的智慧，非樂、非苦，非實、非虛，非我、非無我的智慧，這就叫做菩薩摩訶薩發趣大乘，因為無所得的緣故。』
三世不行、三界不行、世出世有為無為有漏無漏不行——用無所得故（經②收束）
『再者，舍利弗！菩薩摩訶薩的智，不行於過去世、不行於未來世、不行於現在世，然而也並非不知三世，這就叫做菩薩摩訶薩發趣大乘，因為無所得的緣故。
『再者，菩薩摩訶薩發趣大乘的智，不行於欲界、不行於色界、不行於無色界，然而也並非不知欲界、色界、無色界，因為無所得的緣故，這就叫做菩薩摩訶薩發趣大乘。
『再者，菩薩摩訶薩發趣大乘的智，不行於世間法、不行於出世間法，不行於有為法、不行於無為法，不行於有漏法、不行於無漏法，然而也並非不知世間法、出世間法，有為、無為，有漏、無漏之法，因為無所得的緣故。舍利弗！這就叫做菩薩摩訶薩發趣大乘。』
以下是論釋。
問答：六度何以說禪波羅蜜為首——無禪定則心未離欲易壞，禪能入慈無量無能壞；神通變化如鳥兩翼
有人問：六波羅蜜當中，若逆著說，就應當先說般若波羅蜜，其次說禪；若順著說，就應當先說檀波羅蜜；如今為甚麼卻說禪波羅蜜為首呢？
論主回答：要發起大莊嚴，須是沒有眾生能夠破壞的。若菩薩沒有禪定，心還沒有離欲，雖然修行其餘的波羅蜜也容易壞；修行禪波羅蜜，就能入於慈無量心，這時候便沒有誰能壞。就像所說：修行慈三昧的人，刀不能傷、水火不能害。
也有神通之力、種種變化，能發起大莊嚴。就像佛所說：鳥沒有兩翼，就不能飛翔；菩薩沒有神通之力，就不能發起大莊嚴。
入於禪波羅蜜當中，能生起慈無量心、五神通的緣故，就沒有甚麼能傷害。因為這緣故，如今在此說禪波羅蜜為首。
問答：何以但說四無量心中行六波羅蜜——四無量取眾生相、緣眾生，餘八背捨九次第無此利益
有人問：四禪當中有種種功德，都可以修行六波羅蜜，如今為甚麼只說在四無量心當中修行六波羅蜜呢？
論主回答：四無量心，是取眾生之相、緣於眾生，菩薩常常為著眾生的緣故而修行道。這四無量等當中有慈悲之心，能利益眾生；其餘的八背捨、九次第定等等，就沒有這樣的利益。
問答：五神通能廣利眾生何以不說——大悲是菩薩根本，五神通先已說
有人問：菩薩安住在五神通，能廣利益眾生，為甚麼緣故卻不說呢？
論主回答：大悲是菩薩的根本。又五神通先前已經說過，此後才要說四無量心，因為還沒有說的緣故，如今便說。
六波羅蜜和合方名發趣大乘
若菩薩只修行四無量心，不名為發趣大乘；因為六波羅蜜和合的緣故，才名為「發趣大乘」。四無量心生起六波羅蜜，富樓那在這當中自己說了其中的因緣。
問答：云何一切種修四念處乃至十八不共法——信行性、法行性二種
有人問：怎麼叫做以一切種修四念處乃至十八不共法呢？
論主回答：有兩種：一是信行性，二是法行性。信行性的人觀無常、觀苦，或只觀無常，或只觀苦；法行性的人觀空、觀無我，或只觀空，或只觀無我。菩薩為著度眾生的緣故，一切法門都修習、都學習。
十八空破十八法、不定不亂智慧、畏墮常樂與斷滅、三世三界不取相
再者，發大乘的人，以十八空破除十八種法，也捨去這十八種空的智慧。
再者，若菩薩觀諸法常定，也不取那定之相，這就叫做「不定不亂智慧」。
再者，因為畏懼墮入常、樂的顛倒的緣故，便不觀諸法為常、為樂等等；因為畏懼墮入斷滅的緣故，便不觀諸法為無常等等。
再者，若菩薩在三世、三界當中的智慧，不觀、不行、不取相，明知這一切都是虛妄卻不墮入無明。
世出世非智非不智辨析——非智者空故，非不智者觀無常苦空入般若
再者，於世間、出世間當中，也是非智、非不智。所謂「非智」，是因為空的緣故，因為沒有空之相的緣故，因為畢竟清淨的緣故。所謂「非不智」，是因為觀無常、苦、空等而入於般若波羅蜜當中的緣故。所謂「非不行智」，這「不行」，是遮止諸見、斷除法愛、遠離依止的緣故。所謂「無非智」，是這當中沒有愚癡、異於凡夫的緣故。
難詞與收束偈：持戒修禪云何言「非智」——《佛利眾生經》「行者捨諸法⋯是為決定智」
又有人問：修行的人持戒、修禪定、修習種種觀，怎麼能說是「非智」呢？就像《佛利眾生經》當中所說：
修行的人捨離諸法，也不依止於慧，也無所分別，這就是決定之智。
Pūrṇa Asks to Speak on the Meaning of Mahāsattva: He Sets Out Three Phrases—‘Great Adornment, Setting Out toward the Great Vehicle, Riding the Great Vehicle’—and Śāriputra Asks ‘What Is Called Great Adornment?’
At that time Pūrṇa Maitrāyaṇīputra said to the Buddha: ‘World-Honored One! I too wish to say why the bodhisattva is named mahāsattva!’
The Buddha said: ‘Say it, then!’
Pūrṇa Maitrāyaṇīputra said: ‘This bodhisattva has great adornment; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle. For this reason, this bodhisattva is named mahāsattva.’
Śāriputra said to Pūrṇa: ‘What is called the great adornment of the bodhisattva-mahāsattva?’
Pūrṇa's Answer (1): The Six Perfections Do Not Discriminate a Number but Are Universally for All Beings; Without Setting Limits, He Himself Fulfils the Six Perfections and Also Causes Beings to Practise Them
Pūrṇa said to Śāriputra: ‘The bodhisattva-mahāsattva does not abide in the perfection of giving (dānapāramitā) and practise the perfection of giving for the sake of some number of people; rather, he abides in the perfection of giving and practises the perfection of giving for the sake of all beings. Nor does he abide in and practise the perfection of morality (śīlapāramitā), the perfection of patience (kṣāntipāramitā), the perfection of vigour (vīryapāramitā), the perfection of meditation (dhyānapāramitā), and prajñāpāramitā for the sake of some number of people; rather, he abides in prajñāpāramitā and practises prajñāpāramitā for the sake of all beings. The great adornment of the bodhisattva-mahāsattva sets no limits with regard to beings: he does not say, “I should ferry across some number of people and not ferry across the rest,” nor does he say, “I will bring some number of people to anuttarā samyaksaṃbodhi, unsurpassed, right, and complete awakening, and the rest will not reach it.” This bodhisattva-mahāsattva is greatly adorned for the sake of all beings universally. He further thinks thus: “I should myself fulfil the perfection of giving and also cause all beings to practise the perfection of giving; myself fulfil the perfection of morality, the perfection of patience, the perfection of vigour, and the perfection of meditation; myself fulfil prajñāpāramitā and also cause all beings to practise prajñāpāramitā.”’
The Round of the Perfection of Giving: When Practising Giving, the Six Perfections—Giving, Morality, Patience, Vigour, Meditation, and Prajñā—Are All Great Adornment
‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, all his giving is in accord with the mind of sarvajñā, omniscience; it is shared in common with all beings and dedicated to anuttarā samyaksaṃbodhi. Śāriputra! This is called the great adornment of the perfection of giving when the bodhisattva-mahāsattva practises the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā and does not head toward the stage of the śrāvaka or the pratyekabuddha. Śāriputra! This is called the great adornment of the perfection of morality when the bodhisattva-mahāsattva practises the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, and toward these various dharmas of giving he is able to have faith, able to accept, able to desire and delight in them; this is called the great adornment of the perfection of patience when practising the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, cultivating diligently without resting; this is called the great adornment of the perfection of vigour when practising the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, gathering in his mind and not giving rise to the thoughts of the śrāvaka or the pratyekabuddha; this is called the great adornment of the perfection of meditation when practising the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, contemplating all dharmas as like an illusion, not seeing that there is a giver, a thing given, or a receiver of the gift; this is called the great adornment of prajñāpāramitā when practising the perfection of giving. In this way, Śāriputra! If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, does not cling to and does not grasp as attained the marks of the perfections, you should know that this bodhisattva-mahāsattva is great adornment itself.’
The Round of the Perfection of Morality: When Keeping Morality, He Gathers In the Five Perfections of Giving, Patience, Vigour, Meditation, and Prajñā
‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he gives with a mind in accord with sarvajñā, shares it in common with all beings, and dedicates it to anuttarā samyaksaṃbodhi; this is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, toward all dharmas he is able to have faith, able to accept, able to desire and delight in them; this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he cultivates diligently without resting; this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he does not receive the mind of the śrāvaka or the pratyekabuddha; this is called the perfection of meditation when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he contemplates all dharmas as like an illusion, and does not hold in mind that there is such a thing as this precept, because there is nothing to be attained; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of morality. In this way, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he is able to gather in and hold all the perfections; for this reason it is named great adornment.’
The Round of the Perfection of Patience: When Practising Forbearance, He Gathers In the Five Perfections of Giving, Morality, Vigour, Meditation, and Prajñā
‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, he gives with a mind in accord with sarvajñā, shares it in common with all beings, and dedicates it to anuttarā samyaksaṃbodhi; this is the perfection of giving when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, he does not receive the mind of the śrāvaka or the pratyekabuddha, but receives only the mind of sarvajñā; this is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, with a mind in accord with sarvajñā he is vigorous in body and mind, neither resting nor ceasing; this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, he gathers his mind into one place, and even when painful things befall him his mind is not scattered; this is called the perfection of meditation when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, with a mind in accord with sarvajñā he contemplates all dharmas as empty, with no one who acts and no one who receives; if people rebuke him, revile him, or cut him apart, he also regards it as like an illusion, like a dream; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of patience.’
The Round of the Perfection of Vigour: When Practising Vigour, He Gathers In the Five Perfections of Giving, Morality, Patience, Meditation, and Prajñā
‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, at the time he gives with a mind in accord with sarvajñā he does not let body or mind grow slack; this is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he fulfils the pure keeping of the precepts from beginning to end; this is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he practises forbearance; this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he gathers in his mind, departs from all desires, and enters the meditative absorptions; this is called the perfection of meditation when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he does not grasp the marks of any dharmas, and does not cling even to this not-grasping of marks; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of vigour. In this way, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, he is able to gather in and hold all the perfections.’
The Round of the Perfection of Meditation: When Practising Meditative Absorption, He Gathers In the Five Perfections of Giving, Morality, Patience, Vigour, and Prajñā
‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā he gives with a concentrated mind, not letting his mind be scattered; this is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of meditation (dhyāna). Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, he keeps the precepts with a mind in accord with sarvajñā, and by the power of meditative absorption he keeps the various dharmas that break the precepts from entering; this is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of meditation. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā, because of the absorption of kindness and compassion he is able to endure all kinds of vexation and harm; this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of meditation. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā he does not crave the taste of meditation and does not cling to it, always seeking to advance, going from this meditation to that meditation; this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of meditation. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā he has nothing to rely on in any dharma, and also is not reborn following the meditation; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of meditation. In this way, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, he is able to gather in and hold all the perfections.’
The Round of Prajñāpāramitā: When Practising Wisdom, He Gathers In the Five Perfections of Giving, Morality, Patience, Vigour, and Meditation—This Is Called the Great Adornment of the Bodhisattva-Mahāsattva
‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he gives away everything he has, inner and outer, with no stinting at all, and does not see that there is a giver, a receiver, or the goods; this is called the perfection of giving when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā, because the two things, keeping the precepts and breaking the precepts, are both unseeable—this is called the perfection of morality when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he does not see that there is anyone who rebukes, anyone who reviles, anyone who beats, anyone who kills, nor does he see that there is any such thing as using this emptiness to be forbearing; this is called the perfection of patience when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he contemplates all dharmas as ultimate emptiness, and because of the mind of great compassion he practises all wholesome dharmas; this is called the perfection of vigour when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he enters meditative absorption and contemplates the meditations' mark of separation, mark of emptiness, signless mark, and mark of non-action; this is called the perfection of meditation when the bodhisattva-mahāsattva practises prajñāpāramitā. In this way, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, he is able to gather in and hold all the perfections. Śāriputra! In this way it is named the great adornment of the bodhisattva-mahāsattva.’
Close of Sūtra ①: The Buddhas of the Ten Directions Praise Him by Name—‘Such-and-Such Bodhisattva-Mahāsattva of Such-and-Such World Is Greatly Adorned, Bringing Beings to Maturity and Purifying Buddha-Worlds’
‘For this greatly adorned bodhisattva, the Buddhas of the ten directions all rejoice, and in the midst of the great assembly they praise him by name: Such-and-such bodhisattva-mahāsattva of such-and-such world is greatly adorned, bringing beings to maturity and purifying buddha-worlds!’
What follows is the treatise's explanation.
The Treatise-Author Begins the Explanation: Having Heard the Two Great Disciples Speak on the Meaning of Mahāsattva, Pūrṇa Wishes to Speak, and the Buddha Permits It
The treatise-author explains.
Pūrṇa had heard the two great disciples above expound the meaning of mahāsattva, and the Buddha too had approved it, saying: ‘Excellent!’ Moreover Pūrṇa, praised in the Buddha's great assembly as foremost among Dharma-teachers, also wished to speak on the meaning of mahāsattva, and said to the Buddha: ‘I too wish to speak.’ The Buddha then permitted him.
A Posed Question: Why Ask Pūrṇa and Not Subhūti?—The Two Are Both Brahmins, Both Named after Their Mothers, and Each Is Great within the Buddha-Dharma
Question: Subhūti is the principal speaker who expounds prajñāpāramitā; Śāriputra ought to ask Subhūti, so why does he now ask Pūrṇa instead?
Answer: These two are both of brahmin lineage, and both take their mother's name as their name; and these two are both great within the Buddha-Dharma—Śāriputra is great in wisdom, while Pūrṇa, with all kinds of adornment in teaching the Dharma and able to draw the feelings of the multitude, is great in teaching the Dharma. For this reason the two are equals, and because they are equals they discuss together before the Buddha.
Furthermore, Pūrṇa had earlier already held discussion together with Śāriputra, and they were good at answering each other, as is said in the Sūtra of the Parable of the Seven Chariots; the two had long since become close friends and liked to discuss principles together. Subhūti has no such causes and conditions.
Furthermore, it is Pūrṇa who is expounding the meaning of mahāsattva, so it is he who should be asked; how would one ask Subhūti?
Mahāsattva Is Precisely Great Adornment—Like a Person Setting Out on a Long Journey Who Carries Ample Provisions, Like One Going to Defeat Bandits Who Is Fully Equipped with Weapons
The meaning of what is called ‘mahāsattva’ is that this person has great adornment. It is like a person about to travel far, who must carry ample provisions; or like one about to defeat bandits, who must be fully equipped with weapons. This bodhisattva is also like this: in order to destroy Māra and enter among the bandits of the afflictions, he practises the six perfections to adorn himself. For immeasurable kalpas this person has long abided in birth and death, accumulating all kinds of merit and wisdom as provisions; among the three vehicles, for the sake of heading toward the Great Vehicle, he arouses the mind to practise the six perfections, and rides this Great Vehicle.
Śāriputra Asks: The Two Vehicles Also Head toward the Path; Why Are They Not Named Great Adornment?—The Two Vehicles Have Measure and Limit, and Are for Ferrying Themselves Across
Śāriputra asked Pūrṇa: ‘Śrāvakas and pratyekabuddhas also head toward the path; why are they not named great adornment, while only the bodhisattva is said to be great adornment?’
Pūrṇa answered: ‘Although śrāvakas and pratyekabuddhas also practise the six things, giving and the rest, they have measure and limit: they are for ferrying across their own single selves, and they ferry across whatever other beings can be ferried across; for this reason they are not named great adornment. Those whom the bodhisattva ferries across he does not discriminate or set as some number of beings for whom he gives, and so on up to cultivating wisdom; he does not think thus: “I will ferry some number of people across and bring them to attain the three vehicles, and cannot ferry some number of people across; I will bring some number of people to attain anuttarā samyaksaṃbodhi, and some number of people cannot be ferried across.” The bodhisattva makes an adornment such as this, causing all beings without exception to enter the Great Vehicle and become Buddhas. The bodhisattva practises great adornment: he himself practises the perfection of giving and also causes all beings to practise the perfection of giving, and so on up to prajñāpāramitā, which is likewise.’
What Is Called Great Adornment?—Briefly Stated, the Six Perfections, with Giving First; Explaining ‘Shared’ and ‘Dedication’
Question: What is called ‘great adornment’?
Answer: For the sake of ferrying beings across and for the sake of anuttarā samyaksaṃbodhi, one practises all kinds of wholesome merits and virtues; stated briefly, these are the six perfections. It is as Pūrṇa said in sequence: if the bodhisattva practises the perfection of giving for the sake of all wisdom, this merit is shared in common with all beings. What is called ‘shared’ means that the merit of this giving I share equally in common with beings, and I dedicate it to anuttarā samyaksaṃbodhi. What is called ‘dedication’ means that, with this merit, one does not seek to be a king among humans or a king in the heavens, nor the bliss of worldly meditative absorption; for the sake of beings one does not seek even the bliss of nirvāṇa, but uses this recompense entirely to seek the Buddha-Dharma for ferrying beings across. Marks of all these kinds are called ‘the great adornment of the perfection of giving’.
The Perfection of Giving in Turn Produces the Five Perfections—Within Giving Arise Morality, Patience, Vigour, Meditation, and Prajñā
When this bodhisattva gives, if he sees pratyekabuddhas and arhats displaying great supernormal powers, realising the exhaustion of outflows, and entering nirvāṇa, he neither craves nor clings to these, but cultivates the Buddha-path single-mindedly; this is called ‘the perfection of giving producing the perfection of morality’.
When he gives, someone reviles him with harsh words, harms him with knives and staves, and forcibly begs even for things that should not be begged for; yet the bodhisattva is neither angry nor regretful, and enters into the mark of all dharmas, which is precisely what is called ultimate emptiness; this is called ‘the perfection of giving producing the perfection of patience’.
When he gives, he gathers goods, guards them, and bestows them on the other, without slackness or ceasing in body and mind; this is called ‘the perfection of giving producing the perfection of vigour’.
When he gives, he single-mindedly recollects the Buddha and recollects all the Buddha-dharmas, not letting the mind of the śrāvaka or the pratyekabuddha enter; through this giving he then enters meditative absorption; this is called ‘the perfection of giving producing the perfection of meditation’.
When he gives, the bodhisattva thinks thus: the giver, the receiver, and the goods, because they all arise from the coming together of causes and conditions, have no own-nature; because they have no own-nature they are empty, like an illusion, like a dream. Because beings are empty, there is no receiver and no giver; because dharmas are empty, there are no goods; this is called ‘the perfection of giving producing prajñāpāramitā’.
Not Grasping the Marks of the Perfections Yet Being Able to Practise the Perfections Is Great Adornment—One Perfection Fully Produces All the Perfections
If the bodhisattva, for the sake of omniscience, does not grasp the marks of the perfections yet is able to practise the perfections, this is called ‘the great adornment of the bodhisattva’. That here one perfection fully produces all the perfections—this meaning is itself distinguished within this sūtra. Because the language of ancient and present times differs and the meaning is not clear enough, an auxiliary distinguishing explanation is given, opening the gate of discussion.
The other five perfections should likewise be spoken of in this way, following their meaning.
Question and Answer: Why Is It Said Only of Giving That It Produces Six, While of the Other Perfections It Is Said Only That They Produce Five?—There Is No Fault If Each of the Latter Five Produces Six
Question: Why is it said only within the perfection of giving that it produces the six perfections, while within the other perfections it is said only that they produce five?
Answer: If within the latter five perfections each produces six, there is also no fault. The six perfections are not dharmas of one time and one thought-moment; over immeasurable kalpas six kinds of merit are accumulated, and brought together they are named the six perfections. First the small arise, and afterwards the middling and the great; what fault is there? All dharmas are first small and afterwards great; for this reason the other perfections should also each produce six.
Giving Is the First Gate—When the Buddhas Teach the Dharma They First Speak of Giving, Keeping the Precepts, and Birth in Heaven, and Afterwards of the Four Truths
Furthermore, when all the Buddhas teach the Dharma, the perfection of giving is the very first gate. As is said in the sūtras: the Buddha always first speaks to beings of giving, of keeping the precepts, of birth in heaven, and of the taste of the five desires, first speaking of the suffering and vexation of the world and the benefits of the path and virtue, and only then speaks to them of the four truths. For this reason giving is spoken of first.
Question and Answer: Why Does the Buddha Say Giving Is the First Gate?—Nothing Surpasses Giving for Gathering In Beings, as the Bodhisattva Jewel-Palm Gives the Seven Treasures to Beings
Question: For what reason does the Buddha say giving is the very first gate?
Answer: Among the dharmas for gathering in beings, none surpasses giving; the great and the small, the noble and the lowly, even animals—giving can gather them all in; even an enemy who receives giving becomes a neutral person, and a neutral person who receives giving becomes a close friend. The thirty-two marks and eighty minor marks of the Buddhas, the fulfilment of all kinds of merits and the attainment of vows as wished, all come from giving. It is like the Bodhisattva Jewel-Palm and others, from whose hands the seven treasures issue forth to supply and give to beings; they can also make beings joyful and pliant, fit to attain nirvāṇa. Because of meanings of all these kinds, the perfection of giving is first.
Question and Answer: Why Is One Perfection Producing All the Perfections Great Adornment?—When the Soldiers Have Not Yet Gathered There Is No Fighting Strength; When the Great Army Has All Gathered It Can Defeat the Enemy
Question: For what reason does Pūrṇa say ‘within one perfection all the perfections are produced, and this is great adornment’?
Answer: When these perfections are each separate, the strength, force, and function of each one's practice are slight. It is like soldiers who have not yet gathered: they have no strength for battle; if the great army has all gathered, is arrayed, and holds its weapons, it can defeat the enemy. The bodhisattva is also like this: when the six perfections adorn him at the same time, he can destroy the Māras of the afflictions and the human bandits, and swiftly attain anuttarā samyaksaṃbodhi. For this reason it is said ‘within one perfection all the perfections are complete’.
Close of Treatise ①: ‘Praise Him by Name’, ‘Bringing Beings to Maturity’, ‘Purifying Buddha-Worlds’ Are as Said Before
As for the sūtra's words ‘the Buddhas of the ten directions praise him by name’, ‘bringing beings to maturity’, and ‘purifying buddha-worlds’, all are as said before.
What follows is the sūtra text.
Śāriputra Asks What Is Called Setting Out toward the Great Vehicle—Entering the Four Meditations and Pervading with Kindness, Compassion, Joy, and Equanimity; Dedicating the Meditations and the Immeasurable Minds to Sarvajñā Is the Perfection of Meditation Setting Out toward the Great Vehicle
The venerable Śāriputra asked Pūrṇa Maitrāyaṇīputra: ‘What is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle?’
Pūrṇa said to Śāriputra: ‘When the bodhisattva-mahāsattva practises the six perfections, he departs from desires, departs from evil and unwholesome dharmas, with initial and sustained thought, with joy and bliss born of separation from desire, and enters the first meditation, and so on up to entering the fourth meditation; he dwells with a mind of kindness that is vast, non-dual, immeasurable, without enmity, without resentment, without vexation, pervading one direction, two directions, three directions, four directions, the four intermediate directions, above and below, reaching all the world. The mind of compassion, the mind of joy, and the mind of equanimity are likewise. When this bodhisattva enters meditation and when he emerges from meditation, he shares the meditations, the immeasurable minds, and the limbs of meditation all in common with all beings and dedicates them to sarvajñā; this is called the bodhisattva-mahāsattva's perfection of meditation setting out toward the Great Vehicle.’
Within the Perfection of Meditation the Six Perfections Arise (Setting Out toward the Great Vehicle · First)—Meditation Produces Giving, Morality, Patience, Vigour, and Prajñā
‘This bodhisattva-mahāsattva, abiding in the meditations and the immeasurable minds, thinks thus: “I should attain the omniscience of all kinds, and teach the Dharma for the sake of cutting off the afflictions of all beings.” This is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, cultivates the first meditation and abides in the first meditation—and the second, third, and fourth meditations likewise—he does not receive any other mind, that is, what is called the mind of the śrāvaka or the pratyekabuddha. This is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva enters the meditations with a mind in accord with sarvajñā and thinks thus: “I should teach the Dharma for the sake of cutting off the afflictions of all beings,” and toward these minds is able to desire and delight in them, able to accept and assent to them—this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva enters the meditations with a mind in accord with sarvajñā, dedicates all wholesome roots to sarvajñā, and cultivates diligently without ceasing, this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, enters the four meditations and their limbs, contemplates the mark of impermanence, the mark of suffering, the mark of non-self, the mark of emptiness, the signless mark, and the mark of non-action, shares them in common with all beings and dedicates them to sarvajñā, this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of meditation. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’
Within the Four Immeasurable Minds the Six Perfections Arise (Setting Out toward the Great Vehicle · Middle)—Kindness, Compassion, Joy, and Equanimity Give Ease, Rescue, Ferry Across, and Bring About the Exhaustion of Outflows
‘Furthermore, the bodhisattva-mahāsattva practises the mind of kindness and thinks thus: “I should give ease and bliss to all beings”; entering the mind of compassion: “I should rescue all beings”; entering the mind of joy: “I should ferry all beings across to liberation”; entering the mind of equanimity: “I should bring all beings to exhaust all outflows.” This is called the perfection of giving when the bodhisattva-mahāsattva practises the immeasurable minds. Furthermore, the bodhisattva-mahāsattva does not direct these meditations and immeasurable minds toward the stage of the śrāvaka or the pratyekabuddha, but dedicates them only to sarvajñā; this is called the perfection of morality when the bodhisattva-mahāsattva practises the immeasurable minds. Furthermore, Śāriputra! The bodhisattva-mahāsattva practises the four immeasurable minds, does not crave or cling to the stage of the śrāvaka or the pratyekabuddha, but only accepts and assents to, delights in and desires sarvajñā; this is called the perfection of patience when the bodhisattva-mahāsattva practises the immeasurable minds. If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, practises the four immeasurable minds and practises only pure practice, this is called the perfection of vigour when the bodhisattva-mahāsattva practises the immeasurable minds. Furthermore, when the bodhisattva-mahāsattva enters the meditations and enters the immeasurable minds, he also is not reborn following the meditations and the immeasurable minds; this is called the prajñāpāramitā of skilful means when the bodhisattva-mahāsattva practises the immeasurable minds. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’
Cultivating the Limbs of the Path in All Modes, up to the eighteen unshared dharmas, and Abiding in the Eighteen Emptinesses—All Are Named Setting Out toward the Great Vehicle
‘Furthermore, Śāriputra! The bodhisattva-mahāsattva sets out toward the Great Vehicle: he cultivates the four foundations of mindfulness in all modes, and so on up to cultivating the limbs of the eightfold noble path in all modes; he cultivates the three gates of liberation in all modes, and so on up to cultivating the eighteen unshared dharmas; this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.
‘Furthermore, Śāriputra! The bodhisattva-mahāsattva's wisdom within inner emptiness, because there is nothing to be attained, and so on up to his wisdom within the emptiness of non-existent and existent dharmas, because there is nothing to be attained—this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’
Wisdom Neither Scattered nor Fixed, and the Double-Negation Wisdom of Neither Permanent nor Impermanent and the Rest—Because Nothing Is Attained, It Is Named Setting Out toward the Great Vehicle
‘Furthermore, Śāriputra! The bodhisattva-mahāsattva's wisdom that is neither scattered nor fixed with regard to all dharmas—this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.
‘Furthermore, Śāriputra! The bodhisattva-mahāsattva's setting out toward the Great Vehicle is the wisdom of neither permanent nor impermanent, neither bliss nor suffering, neither real nor false, neither self nor non-self; this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle, because there is nothing to be attained.’
Not Practising in the Three Times, Not Practising in the Three Realms, Not Practising in the Worldly and Supramundane, the Conditioned and Unconditioned, That with Outflows and That without—Because Nothing Is Attained (Close of Sūtra ②)
‘Furthermore, Śāriputra! The knowledge of the bodhisattva-mahāsattva does not practise in the past, does not practise in the future, does not practise in the present, and yet it is not that he does not know the three times; this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle, because there is nothing to be attained.
‘Furthermore, the knowledge of the bodhisattva-mahāsattva who sets out toward the Great Vehicle does not practise in the desire realm, does not practise in the form realm, does not practise in the formless realm, and yet it is not that he does not know the desire realm, the form realm, and the formless realm; because there is nothing to be attained, this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.
‘Furthermore, the knowledge of the bodhisattva-mahāsattva who sets out toward the Great Vehicle does not practise in worldly dharmas, does not practise in supramundane dharmas, does not practise in conditioned dharmas, does not practise in unconditioned dharmas, does not practise in dharmas with outflows, does not practise in dharmas without outflows, and yet it is not that he does not know worldly dharmas and supramundane dharmas, the conditioned and the unconditioned, dharmas with outflows and without outflows, because there is nothing to be attained. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’
What follows is the treatise's explanation.
Question and Answer: Why Is the Perfection of Meditation Placed First among the Six Perfections?—Without Meditative Absorption the Mind Has Not Left Desire and Is Easily Ruined; Meditation Can Enter the Immeasurable Mind of Kindness, Which Nothing Can Ruin; Supernormal Powers and Transformations Are like a Bird's Two Wings
Question: Among the six perfections, if speaking in reverse order, one should first speak of prajñāpāramitā and next of meditation; if speaking in forward order, one should first speak of the perfection of giving; why now is the perfection of meditation said to be first?
Answer: To arouse great adornment, it must be such that no being can ruin it. If the bodhisattva has no meditative absorption, his mind has not yet left desire, and though he practises the other perfections they are easily ruined; if he practises the perfection of meditation, he can enter the immeasurable mind of kindness, and at that time no one can ruin it. As it is said: one who practises the samādhi of kindness cannot be wounded by knives, nor harmed by water or fire.
There is also the power of supernormal abilities and all kinds of transformations, which can arouse great adornment. As the Buddha said: a bird without two wings cannot fly; a bodhisattva without the power of supernormal abilities cannot arouse great adornment.
Because, entering the perfection of meditation, one can give rise to the immeasurable mind of kindness and the five supernormal powers, there is nothing that can harm one. For this reason the perfection of meditation is now here said to be first.
Question and Answer: Why Is It Said Only That the Six Perfections Are Practised within the Four Immeasurable Minds?—The Four Immeasurables Take the Mark of Beings and Take Beings as Object; the Others, the Eight Liberations and the Nine Successive Absorptions, Lack This Benefit
Question: Within the four meditations there are all kinds of merits, all of which could be used to practise the six perfections; why now is it said only that the six perfections are practised within the four immeasurable minds?
Answer: The four immeasurable minds take the mark of beings and take beings as their object, and the bodhisattva always practises the path for the sake of beings. Within these four immeasurables and the like there is the mind of kindness and compassion, which can benefit beings; the others—the eight liberations, the nine successive absorptions, and so forth—do not have such benefit.
Question and Answer: The Five Supernormal Powers Can Benefit Beings Widely; Why Are They Not Spoken Of?—Great Compassion Is the Root of the Bodhisattva, and the Five Supernormal Powers Have Already Been Spoken Of
Question: The bodhisattva abiding in the five supernormal powers can benefit beings widely; for what reason are they not spoken of?
Answer: Great compassion is the root of the bodhisattva. Moreover, the five supernormal powers have already been spoken of earlier; only after this are the four immeasurable minds to be spoken of, and because they have not yet been spoken of, they are spoken of now.
Only When the Six Perfections Come Together Is It Named Setting Out toward the Great Vehicle
If the bodhisattva practises only the four immeasurable minds, it is not named setting out toward the Great Vehicle; only because the six perfections come together is it named ‘setting out toward the Great Vehicle’. That the four immeasurable minds produce the six perfections—Pūrṇa himself has stated the causes and conditions of it herein.
Question and Answer: What Is Cultivating the Four Foundations of Mindfulness in All Modes, up to the eighteen unshared dharmas?—The Two Kinds, the Faith-Follower Type and the Dharma-Follower Type
Question: What is called cultivating the four foundations of mindfulness, and so on up to the eighteen unshared dharmas, in all modes?
Answer: There are two kinds: first, the faith-follower type; second, the dharma-follower type. A person of the faith-follower type contemplates impermanence and contemplates suffering, or contemplates only impermanence, or contemplates only suffering; a person of the dharma-follower type contemplates emptiness and contemplates non-self, or contemplates only emptiness, or contemplates only non-self. The bodhisattva, for the sake of ferrying beings across, cultivates and trains in every gate of the Dharma.
The Eighteen Emptinesses Break the Eighteen Dharmas; Wisdom Neither Fixed nor Scattered; Fearing to Fall into Permanence and Bliss or into Annihilation; Not Grasping Marks in the Three Times and Three Realms
Furthermore, one who arouses the Great Vehicle uses the eighteen emptinesses to break eighteen kinds of dharmas, and also relinquishes the wisdom of these eighteen emptinesses.
Furthermore, if the bodhisattva contemplates all dharmas in constant concentration and yet does not grasp the mark of that concentration, this is called ‘wisdom neither fixed nor scattered’.
Furthermore, because he fears falling into the inversions of permanence and bliss, he does not contemplate dharmas as permanent, as bliss, and so forth; because he fears falling into annihilation, he does not contemplate dharmas as impermanent and so forth.
Furthermore, if the bodhisattva's wisdom concerning the three times and the three realms does not contemplate, does not practise, and does not grasp marks, he clearly knows that all of this is false and yet does not fall into ignorance.
Distinguishing Non-Knowledge and Not Non-Knowledge in the Worldly and Supramundane—Non-Knowledge Because of Emptiness; Not Non-Knowledge Because One Contemplates Impermanence, Suffering, and Emptiness and Enters Prajñā
Furthermore, with regard to the worldly and the supramundane, it is also neither knowledge nor non-knowledge. What is called ‘non-knowledge’ is so because of emptiness, because there is no mark of emptiness, because of ultimate purity. What is called ‘not non-knowledge’ is so because one contemplates impermanence, suffering, emptiness, and the rest and enters into prajñāpāramitā. As for what is called ‘not non-practising knowledge’, this ‘non-practising’ is so because it blocks all views, cuts off love of dharma, and departs from reliance. What is called ‘no non-knowledge’ is so because herein there is no delusion, and it differs from ordinary people.
A Challenge and the Closing Verse: One Keeps the Precepts and Cultivates Meditation—How Can It Be Called ‘Non-Knowledge’?—The Sūtra of the Buddha Benefiting Beings: ‘The Practitioner Relinquishes All Dharmas … This Is Decisive Knowledge’
Question: Again: the practitioner keeps the precepts, cultivates meditative absorption, and cultivates all kinds of contemplation; how can it be said to be ‘non-knowledge’? As is said in the Sūtra of the Buddha Benefiting Beings:
The practitioner relinquishes all dharmas, does not rely even on wisdom, and has nothing he discriminates; this is decisive knowledge.
大莊嚴品：菩薩以『大莊嚴』與『發趣大乘』二義釋摩訶薩——行六波羅蜜以自莊嚴，如人遠行重有資糧、如破賊備諸器仗，一波羅蜜備生諸波羅蜜；發趣大乘以禪為首能入慈無量，四無量心緣眾生，六波羅蜜和合而用無所得故名發趣大乘
在問什麼
這一品承接前面兩品的問答——摩訶薩之義，佛先自說，舍利弗、須菩提繼之，這一品便輪到富樓那來說。富樓那一開口便立起三句「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」，說菩薩以此三事而名為摩訶薩；舍利弗隨即單就頭一句問「云何名菩薩摩訶薩大莊嚴」。這一品的名，本論題作「大莊嚴」，正落在富樓那所立三句的第一句上，而後半又展開了第二句「發趣大乘」的義。全品的幾個難處由此逼出。其一，「大莊嚴」三字，莊嚴的究竟是甚麼、拿甚麼莊嚴——是外相的華飾，還是別有所指。其二，經文列出六輪套語，說行檀波羅蜜的時候檀、尸羅乃至般若六度一一俱是大莊嚴，行尸羅的時候又攝其餘五度，如此一度之中攝盡六度，這「一波羅蜜備生諸波羅蜜」是甚麼意思，六度豈不混同。其三，經文說發趣大乘，六波羅蜜若順說當以檀為首、逆說當以般若為首，偏偏此處以禪波羅蜜為首，這次第是不是顛倒了。其四，論主釋發趣段時說「四無量心，取眾生相，緣眾生」，既說取相緣眾生，這與般若的不取相豈不相違；而經文又立「非常、非無常」乃至「非實、非虛」的雙非智慧，這一路遮遣下去，是不是落入斷滅甚麼都不知。這一品要回答的是這樣一件事：菩薩之名摩訶薩，在這一品落在「大莊嚴」與「發趣大乘」兩義上，而兩義的根其實是同一味——「應薩婆若心」「用無所得」；所莊嚴的是行者自身以趣佛道、所發趣的是六度和合以入大乘，而莊嚴而不取莊嚴之相、發趣而不行三世三界，正是這一味不取不得。
逐段解明
先看富樓那這一段經文。富樓那求說摩訶薩義，佛許之後，他立起三句「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」，舍利弗便就頭一句問「云何名菩薩摩訶薩大莊嚴」。富樓那的答，先不從六度的相上說，卻從發心的量上說：菩薩「不分別為爾所人故住檀波羅蜜」，而是「為一切眾生故」住六波羅蜜；「菩薩摩訶薩大莊嚴，不齊限眾生」，不劃定我當度某數之人、不度其餘——「大」字先落在這「普為一切眾生」上。更進一層，菩薩復念不惟自具足六度、亦令一切眾生同行六度，自度度他一時而備。此下便是六輪套語：行檀波羅蜜的時候，所有布施皆「應薩婆若心」、共一切眾生而迴向菩提，是檀波羅蜜大莊嚴；不向二乘地，是尸羅波羅蜜大莊嚴；於施法信忍欲，是羼提波羅蜜大莊嚴；勤修不息，是毘梨耶波羅蜜大莊嚴；攝心不起二乘意，是禪波羅蜜大莊嚴；觀諸法如幻、不得施者受者財物，是般若波羅蜜大莊嚴——行檀一度而六度俱莊嚴。尸羅、羼提、毘梨耶、禪、般若五輪亦如是，各於自度之中攝其餘五。六輪都收於一句要害：「應薩婆若心，不取不得諸波羅蜜相」，這纔是大莊嚴。經末以十方諸佛稱名讚歎作結。
接著論主開釋。論主先接住一問——般若之主是須菩提，舍利弗何以問富樓那；答以二人同是婆羅門、俱以母字為名，一是智慧中大、一是說法中大，又二人先已共作論議、善能相答（如《七車譬喻經》所載），素相親厚好共論理，所以應問，須菩提則無此因緣。隨即釋大莊嚴之實：「所謂是人大莊嚴」，就像「如人遠行，重有資糧；又如破賊，備諸器仗」——菩薩為破魔、破煩惱賊，故「行六波羅蜜以自莊嚴」。莊嚴的不是外相，是行者自備的資糧與器仗。舍利弗再問二乘亦趣道，何以不名大莊嚴，富樓那答得斬截：「聲聞、辟支佛雖行布施等六事，有量有限，自為度身」，故不名大；菩薩不齊限、令一切眾生盡入大乘作佛，故名大莊嚴。此下論主就那六輪釋出綱骨：略說即是六波羅蜜，檀為首，並就富樓那所說訓「共」與「迴向」二字——「共」謂此布施福德「我及眾生共等」，同以此福迴向菩提；「迴向」謂於此福德不求人王天王、世間禪定之樂，乃至眾生的涅槃樂亦不為己求，但持此果報盡為度眾生而求佛法。布施之中輾轉能生尸羅乃至般若——見漏盡而不貪即生尸羅、被罵害而不瞋即生羼提、守護施彼不懈即生毘梨耶、一心念佛入定即生禪、觀三事無自性而空即生般若；收於「一波羅蜜備生諸波羅蜜」，而論主附一句自明所以廣說之故——「古今語異，義不了故，助分別說，開論議門」，是因古今語言有異、義理難明，纔藉分別解說以開論議之門。又自設兩問：何以但檀輪備六、餘輪備五——先小後大、各各生六亦無咎。論主又進一解：一切諸佛說法皆以檀波羅蜜為初門，如經所說「佛常初為眾生說布施、說持戒、說生天」，先說世間苦惱與道德利益、後乃為說四諦——布施是引物入道的頭一道門。復自設一問：佛何以獨以檀為初門，答曰「攝眾生法，無過於檀」——布施攝眾生之力最廣，「大小貴賤，乃至畜生，檀皆攝之」，怨家得施則成中人、中人得施則成親善，乃至諸佛的三十二相、八十隨形好一切功德亦「皆從布施得」。此處論主拈出全品唯一一則具名譬喻——寶掌菩薩：如寶掌菩薩等，七寶能從手中湧出，隨以給施眾生。喻面是七寶自掌中出而無盡地施予；所喻是布施攝眾生之德用無窮，能令眾生歡喜柔軟、可任堪受涅槃之法。須辨其邊界：此喻只取『檀攝眾生、堪為初門』一義，是就布施引物入道的力用而立，並非說菩薩以神變炫能，也不涉果地的證量——寶掌之手所表者，正是檀波羅蜜為六度之首的那一「攝」字。故一切諸佛皆以檀為初門。至於何以一波羅蜜中生諸波羅蜜方為大莊嚴——「譬如兵人未集，則無戰力；若大軍都集莊嚴，執持器仗，則能破敵」，六度一時莊嚴纔能破煩惱魔賊而疾得菩提。這一喻與前面「如破賊，備諸器仗」首尾相應，把「備生」二字的分量點足。
再看發趣大乘這一段經文。舍利弗問「云何菩薩摩訶薩發趣大乘」，富樓那答以禪波羅蜜為首：菩薩行六波羅蜜時離欲入四禪，以慈心廣大無二無量遍滿一方乃至一切世間，悲喜捨心亦如是，入禪起禪皆共一切眾生迴向薩婆若，是「禪波羅蜜發趣大乘」。此下禪波羅蜜之中復生六度、四無量心之中復生六度，各收於「是名菩薩摩訶薩發趣大乘」；更以一切種修四念處乃至十八不共法、住十八空、「不亂不定智慧」，以及「非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧」，層層遮遣，末以三世不行、三界不行、世出世有為無為有漏無漏不行，而「亦非不知」，總收於「用無所得故」——發趣大乘的骨眼，就在這一路遮而不斷、行而不取。
末後論主釋發趣一段。論主先答何以禪為首：「發大莊嚴，無有眾生能破壞者」，若無禪定則心未離欲、雖行餘度亦易壞，惟行禪能入慈無量，「行慈三昧者，刀不能傷，水火不害」，又能發神通變化，「鳥無兩翼，不能飛翔」，菩薩無神通亦不能發大莊嚴——是就發趣之基須不可壞而說禪首，非謂禪勝般若。次答何以但說四無量心中行六度：「四無量心，取眾生相，緣眾生，菩薩常為眾生故行道」，這緣眾生的慈悲正是餘八背捨、九次第所無的利益。又答五神通何以不說：「大悲是菩薩根本」，五神通先已說過。並點定：但行四無量心不名發趣，須「六波羅蜜和合故，名為『發趣大乘』」。其下釋一切種修為信行、法行二性，釋以十八空破十八法而亦捨空智，釋不定不亂、畏墮常樂與斷滅、三世三界不取相；末就「非智、非不智」細辨——「非智者，空故」，「非不智者，觀無常、苦、空等入般若波羅蜜中故」，更說「非不行智」者遮止諸見、斷除法愛、離諸依止之故，「無非智」者是中無有愚癡、異於凡夫之故；四支合辨，所遮的是取相之知與依止之慧，非廢觀智。而以持戒修禪何以言非智之問，引《佛利眾生經》偈「行者捨諸法，亦不依止慧，亦無所分別，是為決定智」作結。全品收於這一味決定之智：捨法而不依慧、無所分別而非無知，恰與大莊嚴一半的「不取不得」同一味。
不要讀錯
第一，不要把「大莊嚴」讀成外相的華飾、形量的莊麗。論明說菩薩是為「破魔入煩惱賊故，行六波羅蜜以自莊嚴」，又以「如人遠行，重有資糧；又如破賊，備諸器仗」為喻——莊嚴的是行者自備的資糧與器仗，是內修六度以趣佛道、以破煩惱賊，不是妝點外相。
第二，不要把「一波羅蜜備生諸波羅蜜」讀成六度混同、只修一度便足。經明列六輪，行檀一度之時而尸羅、羼提乃至般若各各俱是莊嚴，行尸羅時又攝其餘五度——是行一度之際六度一時莊嚴，如「大軍都集莊嚴，執持器仗」，不是廢去五度而獨取一度。一中具六，不是以一代六。
第三，不要把「不分別」「不齊限」讀成不度眾生、無所簡擇而漫無所作。富樓那說菩薩「不分別為爾所人故住檀波羅蜜」，正是反顯「為一切眾生故」；「不齊限眾生」是不劃定數量界限而普度，不是不度。論以二乘「有量有限，自為度身」與之對照——有量有限纔是齊限，不齊限正是普為一切。
第四，不要把「禪波羅蜜為首」讀成禪高於般若、次第顛倒。論自設順逆二難而自答：「發大莊嚴，無有眾生能破壞者」，無禪則心未離欲、餘度易壞，惟禪能入慈無量而無能壞、能發神通——這是就「發趣」之起手須有不可壞之基而立禪首，是約義而說，不是判禪勝於般若、亂了六度的本序。
第五，不要把「非常、非無常」乃至「非智、非不智」的一路遮遣讀成斷滅、甚麼都不知。經文遮三世三界而明說「亦非不知」，總歸「用無所得故」；論釋「非不智者，觀無常、苦、空等入般若波羅蜜中故」，又引偈「亦不依止慧，亦無所分別，是為決定智」。所遮的是取相之知、依止之慧，不是廢去觀智；決定之智正在捨法而仍觀、無分別而非無知。
修行作用
這一品最切近用功處，是把「莊嚴」與「發趣」都收到「應薩婆若心」「用無所得」這一味上。其一，大莊嚴的下手，不在外求，而在把六度當作破魔的器仗、遠行的資糧，於自身備辦——布施之時，念念不離薩婆若，而尸羅、羼提乃至般若一時俱在，這便是「一波羅蜜備生諸波羅蜜」在日用中的落處：見人現神通得漏盡而心不貪，被惡口刀杖而心不瞋，守護施彼而身心不懈，一心念佛而不令二乘心入，觀施者受者財物無自性而空——行一施而六度自生。其二，發趣的下手在先令心不可壞，故以禪為首：入慈無量而「刀不能傷，水火不害」，心有此不壞之基，餘度纔不易壞。其三，四無量心的一味，是「緣眾生」而「常為眾生故行道」，於逆順苦樂中不捨眾生，而又「不隨禪、無量心生」——緣眾生是悲，不隨生是慧，悲慧雙行纔是發趣。其四，是那一路遮遣的把柄：莊嚴而「不取不得諸波羅蜜相」、發趣而三世三界世出世皆「不行」卻「亦非不知」，行處宛然而心不著行處，這無所得而行，正是這一品從頭到尾的疾道。
承衍
後來有古德為這一品逐文作疏，一開卷的總目便為它列名「辯才品」，且把此品的正說判為「初、求說；二、許說；三、正說」三分——這一分科，與本品富樓那先求說、佛許、然後正立三句的次第，逐節相合。這一品傳到後世，名並不止一個：有依本論題作「大莊嚴」的，有作「辯才」的，有作「富樓那」的，也有作「大誓莊嚴」的——四名並存，各有所本，並錄而不判孰為正。又有古德在別處疏解四無量之義時，前瞻引及本品，便逕稱它為「大誓莊嚴品」，並精確指涉本品慈心「遍滿一方、二三四方、四維、上下，遍一切世間」那一段——名雖與本論題不同，所指的仍是這一品。這幾個名裡最堪玩味的，是那個「大誓莊嚴」：它與本論題的「大莊嚴」只差一「誓」字，而正點出這莊嚴的骨子裡是一番大誓——普為一切眾生、不齊限而盡令入大乘的那一誓。
這古德釋大莊嚴，還立了一個與本論論主遙相呼應的喻。論主說「如人遠行，重有資糧；又如破賊，備諸器仗」，先遠行後破賊；古德則說如人破賊必須器杖、如人遠行必須資糧，先破賊後遠行——兩喻字序恰好顛倒，而遠行備糧、破賊備器以自莊嚴的意象完全相同，古德並補一義：菩薩自破四魔，亦令眾生破四魔，故須萬行自莊嚴。這是本品古德之疏與本論論主之釋，最見貼合的一處。又有古德把本品大莊嚴、發趣大乘、乘於大乘三句，繫於生空、法空的遞進來讀：初則未得二空而行布施、但名大莊嚴，次則捨我執而證生空、名發趣大乘，終則生法二空俱得而行施、名乘於大乘。此讀不止一家，數家所立之三階遞進大體相同——這是古德就三句自身開出的教理判分，本品經論並未明立此「三空」之名，故只誌錄其說，不判定孰先孰後、是否共出一源。把這些讀法帶回本品，最要留住的仍是那一句：菩薩之名摩訶薩，在這一品落在「大莊嚴」與「發趣大乘」上，而所莊嚴、所發趣，同繫於「應薩婆若心」「用無所得」——名有大莊嚴、辯才、富樓那、大誓莊嚴之異，義只是這一味自莊嚴以破煩惱賊、發趣大乘而不取不得。
The Great Adornment: The Bodhisattva Explained as Mahāsattva by the Two Meanings of ‘Great Adornment’ and ‘Setting Out in the Great Vehicle’—Practising the Six Perfections to Adorn Oneself, as a Man Going Far Carries Ample Provisions and as One Breaking Bandits Is Equipped with Every Weapon, One Perfection Fully Giving Rise to All the Perfections; Setting Out in the Great Vehicle Takes Meditation as Its Head and Can Enter the Immeasurable of Kindness, the Four Immeasurable Minds Take Beings as Object, and Because the Six Perfections Are Combined and Used by Means of Nothing to Be Attained, It Is Called Setting Out in the Great Vehicle
What Is Being Asked
This chapter carries on the question-and-answer of the two preceding chapters—the meaning of mahāsattva: the Buddha first spoke of it himself, Śāriputra and Subhūti followed, and in this chapter it is Pūrṇa’s turn to speak. As soon as Pūrṇa opens his mouth he sets up three phrases, 「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」 tr. "this is the bodhisattva’s great adornment; this is the bodhisattva’s setting out toward the Great Vehicle; this is the bodhisattva’s riding the Great Vehicle," saying that by these three matters the bodhisattva is called a mahāsattva; Śāriputra at once asks about the first phrase alone: “What is called the great adornment of the bodhisattva-mahāsattva?” The name of this chapter, which this treatise titles “Great Adornment,” falls precisely on the first of the three phrases Pūrṇa sets up, while the latter half goes on to unfold the meaning of the second phrase, “setting out toward the Great Vehicle.” The several difficulties of the whole chapter are forced out from here. First, the three words “great adornment”: what, after all, is being adorned, and with what is it adorned—is it an embellishment of outward appearance, or does it point to something else? Second, the sūtra sets out six rounds of a formula, saying that at the time one practises the perfection of giving (dānapāramitā), each one of the six perfections—giving, morality, and so on up to prajñā—is a great adornment, and at the time one practises the perfection of morality it again gathers in the other five perfections; thus within one perfection all six perfections are gathered in. What does this “one perfection fully giving rise to all the perfections” mean—would the six perfections not be confounded? Third, when the sūtra speaks of setting out toward the Great Vehicle, the six perfections, if stated in forward order, should take giving as the head, and if stated in reverse order, should take prajñā as the head; yet precisely here the perfection of meditation is taken as the head—is this order not inverted? Fourth, when the treatise-author explains the section on setting out he says 「四無量心，取眾生相，緣眾生」 tr. "the four immeasurable minds grasp the mark of beings and take beings as object"; since it speaks of grasping marks and taking beings as object, does this not contradict prajñā’s not grasping marks? And the sūtra further sets up the doubly negating wisdom of “neither permanent nor impermanent” up to “neither real nor unreal”—following this line of negation all the way down, does it not fall into annihilation, knowing nothing at all? What this chapter sets out to answer is this one matter: the bodhisattva’s being named mahāsattva falls, in this chapter, on the two meanings of “great adornment” and “setting out toward the Great Vehicle,” and the root of the two meanings is in fact one and the same flavour—“with a mind in accord with sarvajñā” (omniscience), “using nothing to be attained”; what is adorned is the practitioner’s own self, in order to tend toward the Buddha’s path, and what one sets out with is the six perfections combined, in order to enter the Great Vehicle; and to adorn without grasping the mark of adornment, to set out without practising in the three times and the three realms—this is precisely that one flavour of not grasping and not attaining.
Passage by Passage
First, look at this sūtra passage of Pūrṇa’s. Pūrṇa asks to speak on the meaning of mahāsattva; after the Buddha permits it, he sets up the three phrases, “this is the bodhisattva’s great adornment; this is the bodhisattva’s setting out toward the Great Vehicle; this is the bodhisattva’s riding the Great Vehicle,” and Śāriputra then asks about the first phrase: “What is called the great adornment of the bodhisattva-mahāsattva?” Pūrṇa’s answer does not begin from the marks of the six perfections but from the measure of arousing the mind: the bodhisattva 「不分別為爾所人故住檀波羅蜜」 tr. "does not abide in the perfection of giving discriminating that it is for the sake of so many people," but abides in the six perfections “for the sake of all beings”; 「菩薩摩訶薩大莊嚴，不齊限眾生」 tr. "the great adornment of the bodhisattva-mahāsattva sets no limit to beings"—he does not mark out that I shall liberate a certain number of people and not liberate the rest; the word “great” falls first on this “universally for all beings.” Going a layer further, the bodhisattva also reflects that not only does he himself fulfil the six perfections, he also causes all beings alike to practise the six perfections—liberating himself and liberating others are made complete at one time. Below this come the six rounds of the formula: at the time one practises the perfection of giving, all one’s giving is “in accord with the sarvajñā-mind,” shared with all beings and dedicated to awakening—this is the great adornment of the perfection of giving; not turning toward the grounds of the two vehicles is the great adornment of the perfection of morality; faith, acceptance, and desire toward the dharma of giving is the great adornment of the perfection of patience; cultivating diligently without ceasing is the great adornment of the perfection of vigour; gathering in the mind and not giving rise to the thought of the two vehicles is the great adornment of the perfection of meditation; contemplating all dharmas as like an illusion, not apprehending giver, receiver, or goods, is the great adornment of the perfection of prajñā—practising the one perfection of giving, all six perfections are adorned together. The five rounds of morality, patience, vigour, meditation, and prajñā are likewise, each within its own perfection gathering in the other five. The six rounds are all gathered into one crucial phrase: 「應薩婆若心，不取不得諸波羅蜜相」 tr. "with a mind in accord with sarvajñā, not grasping and not attaining the marks of the perfections"—only this is great adornment. At the end the sūtra concludes with the buddhas of the ten directions calling his name and praising him.
Next, the treatise-author opens up the explanation. The treatise-author first takes up a question—the master of prajñā is Subhūti, so why does Śāriputra ask Pūrṇa? It answers: the two are both brahmins and both take their names from their mothers’ names; one is greatest in wisdom, the other greatest in teaching the Dharma; further, the two had earlier held discussion together and were well able to answer each other (as recorded in the Sūtra of the Simile of the Seven Carriages); they were long on close terms and liked to discuss principles together, and so it was fitting that he asked; Subhūti had no such cause and condition. Then it explains the substance of great adornment: 「所謂是人大莊嚴」 tr. "that is, this person’s great adornment"—just 「如人遠行，重有資糧；又如破賊，備諸器仗」 tr. "as a man going far carries ample provisions, and again as one breaking bandits is equipped with every weapon"—the bodhisattva, in order to break Māra and break the bandits of the afflictions, 「行六波羅蜜以自莊嚴」 tr. "practises the six perfections to adorn himself." What is adorned is not outward appearance; it is the provisions and the weapons the practitioner prepares for himself. Śāriputra asks again: those of the two vehicles also tend toward the path, so why are they not called great adornment? Pūrṇa answers decisively: 「聲聞、辟支佛雖行布施等六事，有量有限，自為度身」 tr. "śrāvakas and pratyekabuddhas, though they practise the six matters of giving and the rest, have a measure and a limit, and do so to liberate their own persons"; therefore they are not called great; the bodhisattva sets no limit and causes all beings to enter the Great Vehicle entirely and become buddhas, and therefore it is called great adornment. Below this the treatise-author draws out the framework of those six rounds: stated briefly, it is the six perfections, with giving as the head; and, on what Pūrṇa said, it glosses the two words “shared” and “dedicated”—“shared” means that the merit of this giving is 「我及眾生共等」 tr. "shared equally by me and beings," together dedicating this merit to awakening; “dedicated” means that with regard to this merit one does not seek the happiness of kings of men and kings of gods or of worldly meditative absorption, and even the bliss of nirvāṇa of beings one does not seek for oneself, but takes this fruit of recompense entirely for liberating beings and seeks the Buddha-dharma. Within giving, one after another, morality and so on up to prajñā can arise—seeing the exhaustion of outflows and not being greedy, morality arises; being abused and harmed and not being angry, patience arises; guarding the giving to others without slackening, vigour arises; recollecting the Buddha with one mind and entering absorption, meditation arises; contemplating the three matters as without self-nature and empty, prajñā arises; this is gathered into “one perfection fully giving rise to all the perfections,” and the treatise-author appends a sentence making clear of itself why it speaks at length: 「古今語異，義不了故，助分別說，開論議門」 tr. "because the speech of past and present differs and the meaning is not clear, it helps by discriminating explanation and opens the gate of discussion"—it is because the languages of past and present differ and the meaning is hard to make clear that it relies on discriminating explanation to open the gate of discussion. It further raises two questions of its own: why does only the round of giving comprise six, while the other rounds comprise five—first the small and then the great; for each to give rise to six would also be no fault. The treatise-author goes on with a further explanation: all buddhas, in teaching the Dharma, take the perfection of giving as the first gate, as the sūtra says, 「佛常初為眾生說布施、說持戒、說生天」 tr. "the Buddha always first spoke to beings of giving, spoke of keeping the precepts, spoke of birth in the heavens," first speaking of the suffering and affliction of the world and the benefit of the path and its virtue, and only afterwards teaching them the four truths—giving is the very first gate by which beings are drawn into the path. Again it raises a question of its own: why does the Buddha take giving alone as the first gate? It answers, 「攝眾生法，無過於檀」 tr. "among the dharmas for gathering in beings, none surpasses giving"—the power of giving to gather in beings is the widest: 「大小貴賤，乃至畜生，檀皆攝之」 tr. "great and small, noble and base, even animals—giving gathers them all in"; an enemy who receives a gift becomes a neutral person, a neutral person who receives a gift becomes a friend, and even the thirty-two marks, the eighty minor marks, and all the merits of the buddhas are also “all obtained from giving.” Here the treatise-author brings out the one named simile in the whole chapter—the bodhisattva Jewel-Palm: bodhisattvas such as Jewel-Palm are able to make the seven jewels well up from their palms, and give them freely to beings. On the face of the simile, the seven jewels come out of the palm and are given without end; what it illustrates is that the virtuous working of giving in gathering in beings is inexhaustible, able to make beings joyful and pliant, fit and able to receive the Dharma of nirvāṇa. Its boundary must be discerned: this simile takes only the one meaning ‘giving gathers in beings and is fit to be the first gate’; it is set up in terms of the power of giving to draw beings into the path; it does not mean that the bodhisattva displays his ability through spiritual transformation, nor does it concern the realisation of the stage of fruition—what Jewel-Palm’s hand signifies is precisely that one word “gathering in,” by which the perfection of giving is the head of the six perfections. Therefore all buddhas take giving as the first gate. As to why only when all the perfections arise within one perfection is it great adornment: 「譬如兵人未集，則無戰力；若大軍都集莊嚴，執持器仗，則能破敵」 tr. "just as when soldiers have not yet assembled they have no fighting strength, but if a great army is all assembled and arrayed, holding its weapons, it can break the enemy"—only when the six perfections are adorned at one time can one break the Māra-bandits of the afflictions and swiftly attain awakening. This simile answers, head to tail, the earlier “as one breaking bandits is equipped with every weapon,” and gives the two words “fully giving rise” their full weight.
Next, look at this sūtra passage on setting out toward the Great Vehicle. Śāriputra asks, 「云何菩薩摩訶薩發趣大乘」 tr. "How does the bodhisattva-mahāsattva set out in the Great Vehicle?" and Pūrṇa answers with the perfection of meditation as the head: when the bodhisattva practises the six perfections he is free of desire and enters the four meditations, and with a mind of kindness, vast, non-dual, and immeasurable, he pervades one direction and so on up to the whole world; the minds of compassion, joy, and equanimity are likewise; entering meditation and emerging from meditation, he shares it all with all beings and dedicates it to sarvajñā—this is “the perfection of meditation setting out toward the Great Vehicle.” Below this, within the perfection of meditation the six perfections again arise, and within the four immeasurable minds the six perfections again arise, each gathered into “this is called the bodhisattva-mahāsattva’s setting out toward the Great Vehicle”; further, cultivating in every way the four foundations of mindfulness and so on up to the eighteen unshared dharmas, abiding in the eighteen emptinesses, “wisdom neither distracted nor concentrated,” and 「非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧」 tr. "the wisdom that is neither permanent nor impermanent, neither pleasure nor suffering, neither real nor unreal, the wisdom that is neither self nor non-self," negating layer upon layer; and at the end, not practising in the three times, not practising in the three realms, not practising in the worldly or the world-transcending, the conditioned or the unconditioned, what has outflows or what is without outflows, and yet 「亦非不知」 tr. "it is also not that one does not know," all gathered into “because of using nothing to be attained”—the pivot of setting out toward the Great Vehicle lies just in this line of negating without annihilating, practising without grasping.
Last, the treatise-author explains the section on setting out. The treatise-author first answers why meditation is the head: 「發大莊嚴，無有眾生能破壞者」 tr. "one arouses the great adornment, and there is no being able to break or destroy it"; if there is no meditative absorption the mind is not yet free of desire, and although one practises the other perfections they are easily destroyed; only by practising meditation can one enter the immeasurable of kindness—「行慈三昧者，刀不能傷，水火不害」 tr. "one who practises the samādhi of kindness cannot be wounded by blades, and is not harmed by water or fire"—and can further bring forth spiritual penetrations and transformations; 「鳥無兩翼，不能飛翔」 tr. "a bird without two wings cannot fly," and a bodhisattva without spiritual penetrations likewise cannot arouse the great adornment—this states that meditation is the head in terms of the foundation of setting out having to be indestructible, and does not mean that meditation surpasses prajñā. Next it answers why the practice of the six perfections is spoken of only within the four immeasurable minds: 「四無量心，取眾生相，緣眾生，菩薩常為眾生故行道」 tr. "the four immeasurable minds grasp the mark of beings and take beings as object; the bodhisattva always practises the path for the sake of beings"—this kindness and compassion that takes beings as object is exactly the benefit that the remaining eight liberations and nine successive absorptions lack. Again it answers why the five spiritual penetrations are not spoken of: 「大悲是菩薩根本」 tr. "great compassion is the root of the bodhisattva," and the five spiritual penetrations have already been spoken of before. And it settles the point: merely practising the four immeasurable minds is not called setting out; there must be 「六波羅蜜和合故，名為『發趣大乘』」 tr. "because the six perfections are combined, it is called ‘setting out toward the Great Vehicle’". Below this it explains cultivating in every way as the two natures of those who proceed by faith and those who proceed by Dharma; explains breaking the eighteen dharmas by the eighteen emptinesses while also relinquishing the knowledge of emptiness; explains not concentrated and not distracted, the fear of falling into permanence-and-bliss and into annihilation, and not grasping marks in the three times and the three realms; and at the end it discriminates finely on “neither knowledge nor non-knowledge”—「非智者，空故」 tr. "‘not knowledge’: because it is empty"; 「非不智者，觀無常、苦、空等入般若波羅蜜中故」 tr. "‘not non-knowledge’: because contemplating impermanence, suffering, emptiness, and the rest, one enters into the perfection of prajñā"; it further says that “not non-practising knowledge” is because it blocks all views, cuts off love of dharma, and departs from all supports, and that “there is no non-knowledge” is because within it there is no folly, and because it differs from ordinary people; the four limbs discriminated together, what is negated is knowing that grasps marks and wisdom that relies on supports, not the abolition of contemplative knowledge. And with the question of why keeping the precepts and cultivating meditation are said to be not knowledge, it cites a verse from the Sūtra of the Buddha Benefiting Beings to conclude: 「行者捨諸法，亦不依止慧，亦無所分別，是為決定智」 tr. "the practitioner relinquishes all dharmas, also does not rely on wisdom, and also has nothing that he discriminates—this is decisive knowledge." The whole chapter is gathered into this one flavour of decisive knowledge: relinquishing dharmas yet not relying on wisdom, having nothing discriminated yet not being without knowing—exactly the same flavour as the “not grasping and not attaining” of the great-adornment half.
Do Not Misread
First, do not read “great adornment” as an embellishment of outward appearance or a magnificence of form and size. The treatise says plainly that the bodhisattva, 「破魔入煩惱賊故，行六波羅蜜以自莊嚴」 tr. "in order to break Māra and the bandits of the afflictions, practises the six perfections to adorn himself," and further takes “as a man going far carries ample provisions, and again as one breaking bandits is equipped with every weapon” as its simile—what is adorned is the provisions and the weapons the practitioner prepares for himself; it is inwardly cultivating the six perfections in order to tend toward the Buddha’s path and to break the bandits of the afflictions, not decorating outward appearance.
Second, do not read “one perfection fully giving rise to all the perfections” as the six perfections being confounded, or as cultivating only one perfection being enough. The sūtra plainly sets out six rounds: at the time one practises the one perfection of giving, morality, patience, and so on up to prajñā are each one of them an adornment, and at the time one practises morality it again gathers in the other five perfections—it is that at the moment of practising one perfection the six perfections are adorned at one time, like “a great army all assembled and arrayed, holding its weapons,” not abolishing five perfections and taking up only one. One contains six; it is not one replacing six.
Third, do not read “not discriminating” and “setting no limit” as not liberating beings, or as making no choices and so doing nothing in particular. When Pūrṇa says that the bodhisattva “does not abide in the perfection of giving discriminating that it is for the sake of so many people,” this is precisely to bring out, by contrast, “for the sake of all beings”; “setting no limit to beings” is liberating universally without marking out a boundary of number, not failing to liberate. The treatise sets against it the two vehicles, which 「有量有限，自為度身」 tr. "have a measure and a limit, and do so to liberate their own persons"—having a measure and a limit is what setting a limit really is; setting no limit is precisely being universally for all.
Fourth, do not read “the perfection of meditation as the head” as meditation being higher than prajñā, or the order being inverted. The treatise raises the twin difficulty of forward and reverse order by itself and answers it by itself: 「發大莊嚴，無有眾生能破壞者」 tr. "one arouses the great adornment, and there is no being able to break or destroy it"; without meditation the mind is not yet free of desire and the other perfections are easily destroyed; only meditation can enter the immeasurable of kindness so that nothing can destroy it, and can bring forth spiritual penetrations—this sets up meditation as the head in terms of the outset of “setting out” needing an indestructible foundation; it is said in terms of the meaning, not a judgement that meditation surpasses prajñā, nor a disordering of the proper sequence of the six perfections.
Fifth, do not read that line of negation—“neither permanent nor impermanent” up to “neither knowledge nor non-knowledge”—as annihilation, as knowing nothing at all. The sūtra negates the three times and the three realms, and says plainly “it is also not that one does not know,” returning it all to “because of using nothing to be attained”; the treatise explains, 「非不智者，觀無常、苦、空等入般若波羅蜜中故」 tr. "‘not non-knowledge’: because contemplating impermanence, suffering, emptiness, and the rest, one enters into the perfection of prajñā," and further cites the verse 「亦不依止慧，亦無所分別，是為決定智」 tr. "also does not rely on wisdom, and also has nothing that he discriminates—this is decisive knowledge." What is negated is knowing that grasps marks and wisdom that relies on supports, not the abolition of contemplative knowledge; decisive knowledge lies precisely in relinquishing dharmas yet still contemplating, being without discrimination yet not without knowing.
Bearing on Practice
The point in this chapter closest to the work of practice is to gather both “adornment” and “setting out” into the one flavour of “with a mind in accord with sarvajñā” and “using nothing to be attained.” First, the starting point of great adornment is not seeking outside but, within oneself, making ready the six perfections as the weapons for breaking Māra and the provisions for going far—at the time of giving, thought after thought does not leave sarvajñā, and morality, patience, and so on up to prajñā are all present at one time; this is where “one perfection fully giving rise to all the perfections” lands in daily use: seeing someone display spiritual penetrations and attain the exhaustion of outflows, the mind is not greedy; meeting evil words, blades, and staves, the mind is not angry; guarding the giving to others, body and mind do not slacken; recollecting the Buddha with one mind, one does not let the thought of the two vehicles enter; contemplating giver, receiver, and goods as without self-nature and empty—practising one act of giving, the six perfections arise of themselves. Second, the starting point of setting out is first to make the mind indestructible, and so meditation is taken as the head: entering the immeasurable of kindness, 「刀不能傷，水火不害」 tr. "cannot be wounded by blades, and is not harmed by water or fire"; only when the mind has this indestructible foundation are the other perfections not easily destroyed. Third, the one flavour of the four immeasurable minds is to “take beings as object” and to “always practise the path for the sake of beings,” not abandoning beings amid adversity and favour, suffering and pleasure, and yet 「不隨禪、無量心生」 tr. "not being born according to the meditations and the immeasurable minds"—taking beings as object is compassion, not being born according to them is wisdom; only compassion and wisdom practised together are setting out. Fourth is the handle of that line of negation: adorning yet “not grasping and not attaining the marks of the perfections,” setting out and “not practising” in the three times, the three realms, the worldly and the world-transcending, yet “it is also not that one does not know”; the place of practice is plainly there, yet the mind does not attach to the place of practice—this practising by means of nothing to be attained is precisely the swift path of this chapter from beginning to end.
Further Resonances
Later an ancient master composed a commentary on this chapter passage by passage, and in the general table of contents at the very opening of the scroll lists it under the name 「辯才品」 tr. "Chapter on Eloquence"; he further divides the main teaching of this chapter into three parts, 「初、求說；二、許說；三、正說」 tr. "first, the request to speak; second, the permission to speak; third, the speaking proper"—this division corresponds, section by section, with the sequence of this chapter, in which Pūrṇa first asks to speak, the Buddha permits it, and then he sets up the three phrases proper. As this chapter was handed down to later ages, it did not have just one name: some, following this treatise’s title, call it “Great Adornment,” some “Eloquence,” some “Pūrṇa,” and some “Great Vow Adornment”—four names exist side by side, each with its own basis, and they are recorded together without judging which is correct. Again, an ancient master, explaining the meaning of the four immeasurables elsewhere, cited this chapter in anticipation and called it outright the “Chapter on the Great Vow Adornment,” referring precisely to the passage in this chapter where the mind of kindness 「遍滿一方、二三四方、四維、上下，遍一切世間」 tr. "pervades one direction, the second, third, and fourth directions, the four intermediate directions, above and below, pervading the whole world"—though the name differs from this treatise’s title, what it points to is still this chapter. Of these several names, the one most worth savouring is “Great Vow Adornment”: it differs from this treatise’s title “Great Adornment” by the single word “vow,” and precisely points out that in its bones this adornment is a great vow—the vow to be universally for all beings, setting no limit, and to cause all to enter the Great Vehicle entirely.
This ancient master, in explaining great adornment, also sets up a simile that echoes the treatise-author of this treatise from afar. The treatise-author says, “as a man going far carries ample provisions, and again as one breaking bandits is equipped with every weapon,” first going far, then breaking bandits; the ancient master says that as a man breaking bandits must have weapons, as a man going far must have provisions—first breaking bandits, then going far—the order of the two similes is exactly reversed, while the image of preparing provisions for going far and preparing weapons for breaking bandits in order to adorn oneself is entirely the same; and the ancient master adds a meaning: the bodhisattva himself breaks the four Māras and also causes beings to break the four Māras, and therefore must adorn himself with the myriad practices. This is the place where this chapter’s ancient commentary and this treatise’s treatise-author’s explanation fit most closely. Again, an ancient master reads the three phrases of this chapter—great adornment, setting out toward the Great Vehicle, and riding the Great Vehicle—as tied to a progression through the emptiness of beings and the emptiness of dharmas: at first, not yet having attained the two emptinesses and practising giving, it is called only great adornment; next, relinquishing self-grasping and realising the emptiness of beings, it is called setting out toward the Great Vehicle; at the end, having attained both emptinesses, of beings and of dharmas, and practising giving, it is called riding the Great Vehicle. This reading is not of one house alone; the three-stage progression set up by several houses is broadly the same—this is a doctrinal division that the ancient masters opened out from the three phrases themselves; the sūtra and treatise of this chapter do not explicitly set up this name “three emptinesses,” so their account is only recorded, without judging which came first or later, or whether they come from a common source. Bringing these readings back to this chapter, what is most important to keep is still that one sentence: the bodhisattva’s being named mahāsattva falls, in this chapter, on “great adornment” and “setting out toward the Great Vehicle,” and what is adorned and what one sets out with are both tied alike to “with a mind in accord with sarvajñā” and “using nothing to be attained”—the names differ, Great Adornment, Eloquence, Pūrṇa, Great Vow Adornment, but the meaning is only this one flavour: adorning oneself to break the bandits of the afflictions, and setting out toward the Great Vehicle without grasping and without attaining.
考據Apparatus
一、科判
本品在《大智度論》釋《大品般若》之次第中屬〈釋餘品〉一段，繫卷四十五之末段，論自題「大智度論釋大莊嚴品第十五」〔T25 0385c04〕，所釋為《大品般若》相當之一品。
本品品名有一重須先辨之異名，其精細度與複雜度為本論各品之最——非「經作辯才、論作大莊嚴」之整齊二分可盡，本品品名跨《大智度論》與所釋經兩系十二傳本共有四名並存，且與所釋經自身之異名互相交織。本論一系六本中，大正底本題「大莊嚴品」，【元】【明】二本讀「富樓那品」，【宮】本讀「辯才品」，【石】本讀「大誓莊嚴品」（且卷次記作「十四」而非「十五」），【聖】本此段全闕；所釋經後秦鳩摩羅什譯《摩訶般若波羅蜜經》於同一位置大正底本題「辯才品第十五」〔T08 0244c17〕，其【元】【明】二本讀「富樓那」，【聖】本讀「大莊嚴」（與本論大正底本之品名完全同字），另其品題行下大正本內嵌一校勘註「丹本名為富樓那品」（此註屬校本標記，詳第八目）。兩造之異名並非各自獨立漂移：本論與所釋經之【元】【明】二本皆偏「富樓那」，本論【宮】本與所釋經大正底本皆讀「辯才」，是異名跨兩部經論交織互見。此一格局非表面二分所能概，本目及第四目、第八目皆全幅並存兩造之傳本讀法，不偏取支持單一論斷之一側，誌錄不判。本目及以下讀者面正文仍隨本論題稱〈大莊嚴品〉。
本品前承〈斷見品第十四〉（繫卷四十五之中段），〈大莊嚴品第十五〉即其次品，然承前品續於卷四十五而下，未別起新卷，故本品品題後無「龍樹菩薩造」「鳩摩羅什奉詔譯」造譯題款（此與前〈摩訶薩品〉為卷首、有題款者相對，型態同前〈斷見品〉〈句義品〉）。本品為卷四十五之末品，卷四十五於本品之末結卷，故本品含卷尾題「大智度論卷第四十五」〔T25 0389a27〕；其下〈乘乘品第十六〉別起卷四十六，故範圍終點取卷四十六開卷之題文〔T25 0389b02〕，不含。
本品經論為單卷中大型品，其架構為二〈經〉二〈論〉四大塊相承（與前〈斷見品〉〈句義品〉同為「二經二論」，然本品全程唯「富樓那答·舍利弗問」單軸，異於前二品之舍利弗、須菩提往復）。【經】①（〔T25 0385c05〕起）富樓那白佛「我亦樂說所以為摩訶薩」，佛許之，富樓那立宗三句「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」〔T25 0385c07〕（此三句為本品〈大莊嚴〉、次品〈乘乘〉、後品〈莊嚴〉三品之總綱）；舍利弗問「云何名菩薩摩訶薩大莊嚴」〔T25 0385c09〕，富樓那答以「不齊限眾生」（普為一切眾生而莊嚴，非度若干人）〔T25 0385c16〕，繼以檀、尸羅、羼提、毘梨耶、禪、般若六輪套語（每輪皆枚舉行一波羅蜜時所備之六度大莊嚴，起〔T25 0385c23〕），收於十方諸佛稱名讚歎之語〔T25 0387a11〕。【論】①（〔T25 0387a13〕起）先明富樓那何以受問（與舍利弗宿共論議、《七車譬喻經》因緣），復以遠行資糧、破賊器仗雙喻明大莊嚴〔T25 0387a26〕，辨二乘何以不名大莊嚴〔T25 0387b05〕，設核心問答「云何名『大莊嚴』」〔T25 0387b14〕，申檀波羅蜜輾轉生六度、「一波羅蜜備生諸波羅蜜」〔T25 0387c11〕，明檀為初門（寶掌菩薩喻）、六度合力破敵（兵人未集、大軍都集喻）〔T25 0388a03〕，末以「如先說」回指經①之稱名讚歎語〔T25 0388a08〕。【經】②（〔T25 0388a10〕起）舍利弗問「云何菩薩摩訶薩發趣大乘」，富樓那答以四禪四無量遍滿、禪波羅蜜發趣大乘、禪生六度、四無量心生六度〔T25 0388b06〕、三十七品三解脫門十八不共法、十八空、非常非無常等雙非智慧〔T25 0388c01〕、三世三界世出世不行，收於「用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘」〔T25 0388c13〕。【論】②（〔T25 0388c14〕起）辨禪何以為發趣之首（慈三昧不壞、神通變化、鳥無兩翼喻），釋何以獨說四無量心（緣眾生）〔T25 0388c27〕，明大悲根本、六度和合方名發趣〔T25 0389a04〕，釋信行法行二性、十八空破十八法、非智非不智〔T25 0389a19〕，末引《佛利眾生經》決定智偈〔T25 0389a25〕。二段【論】皆插於所釋經之外，T223 於此二段全無對應（詳第四目）。
二、術語考
大莊嚴（品命脈之名）。 本品得名之所繫。經①富樓那立宗「是菩薩大莊嚴」〔T25 0385c07〕，舍利弗問「云何名菩薩摩訶薩大莊嚴」〔T25 0385c09〕。菩薩摩訶薩之為「大莊嚴」，其義有二軸。其一，不齊限——「菩薩摩訶薩大莊嚴，不齊限眾生」〔T25 0385c16〕，普為一切眾生而莊嚴，不作「度若干人、不度餘人」之限量。其二，六度互攝——每一波羅蜜中備生諸波羅蜜（下條）。論①設核心問答界定之，問「云何名『大莊嚴』」〔T25 0387b14〕，答「為度眾生故、為阿耨多羅三藐三菩提故，行諸善福功德者，略說是六波羅蜜」〔T25 0387b15〕——是「大莊嚴」者，為度眾生、為無上菩提而行六波羅蜜以自莊嚴。此名之「大莊嚴」與所釋經一系之「大誓莊嚴」跨本異讀，詳第四目、第八目。
一波羅蜜備生諸波羅蜜（六度互攝之技術核心）。 本品義理之核心術語。論①總結經①六輪套語之義，云「若菩薩為一切智故，不取諸波羅蜜相，而能行諸波羅蜜，是名『菩薩大莊嚴』」〔T25 0387c09〕，繼云「此中一波羅蜜備生諸波羅蜜，此經中自分別其義」〔T25 0387c10〕——「備生」者，行一波羅蜜時完全具足而生餘五波羅蜜。經①六輪套語（行檀時所有布施應薩婆若心，而檀中備生檀、尸羅、羼提、毘梨耶、禪、般若六度大莊嚴，餘五度類推）即此義之逐輪展開。論①復以「以是故說『一波羅蜜中具諸波羅蜜』」〔T25 0388a07〕重言之。「備」字跨本異讀（備／徧／邊），詳第八目。
發趣大乘（經②命脈之名）。 經②之標題性術語。舍利弗問「云何菩薩摩訶薩發趣大乘」〔T25 0388a10〕，富樓那答以四禪四無量、禪波羅蜜、四無量心生六度、三十七品十八空、非常非無常智慧層層遞進之定義。論②辨其何以以禪為首、何以獨說四無量心，末歸「若菩薩但行四無量心，不名發趣大乘；六波羅蜜和合故，名為『發趣大乘』」〔T25 0389a04〕——四無量心單行不名發趣，六度和合方名發趣大乘。是「發趣大乘」與「大莊嚴」相對成本品二義：一就菩薩之莊嚴言，一就菩薩之發趣言。
四無量心（緣眾生）。 經②之關鍵法門。經②「復次，菩薩摩訶薩行慈心，作是念」一段〔T25 0388b06〕以慈悲喜捨四無量心與六度交織（與經①六輪套語同構，唯改以四無量心為主軸）。論②專釋其所以獨說之由，云「四無量心，取眾生相，緣眾生，菩薩常為眾生故行道」〔T25 0388c27〕——「緣眾生」為四無量心之定義性特徵，別於八背捨、九次第等禪定法門（「餘八背捨、九次第等無如是利益」〔T25 0388c29〕）。「無／四無」跨本異讀（是否標「四」），詳第八目。
三、譬喻與故事
《大智度論》以譬喻著稱，本品之論釋以四組譬喻為教學命脈——遠行資糧與破賊器仗雙喻、兵人未集與大軍都集喻、寶掌菩薩七寶喻、鳥無兩翼與慈三昧不傷喻，皆繫於【論】①②二段。其中遠行破賊雙喻與古德吉藏之逐文疏高度呼應（詳第六目）。
其一，遠行資糧、破賊器仗雙喻（論①·明大莊嚴）。論①釋「摩訶薩」之為大莊嚴，云「所說『摩訶薩』義者，所謂是人大莊嚴。如人遠行，重有資糧；又如破賊，備諸器仗」〔T25 0387a26〕——如遠行之人須重載資糧、如破賊之人須備諸器仗，喻菩薩欲破魔入煩惱賊，故行六波羅蜜以自莊嚴。論復申資糧之義，云「是人無量劫來久住生死，集諸福德、智慧以為資糧」〔T25 0387a29〕——無量劫中所集之福德、智慧即其遠行之資糧。此雙喻與吉藏《大品經義疏》「如人破必須器杖，如人遠行必須資粮行」〔X24 0243b16〕字序雖顛倒（吉藏先破後遠，論主先遠後破）而意象、結構完全對應，為本品古德呼應之最緊密者。
其二，兵人未集、大軍都集喻（論①·明六度合力）。論①末釋「一波羅蜜中生諸波羅蜜」之何以成大莊嚴，云「是波羅蜜各各別，行力勢少。譬如兵人未集，則無戰力；若大軍都集莊嚴，執持器仗，則能破敵」〔T25 0388a03〕——如兵人分散則無戰力、大軍集結執仗則能破敵，喻六波羅蜜各行則力勢微、一時合力莊嚴則能破煩惱魔賊。此喻與其一之遠行破賊喻首尾呼應，成論①「個人資糧器仗→六度合力破敵」之遞進。
其三，寶掌菩薩七寶喻（論①·明檀為初門）。論①釋佛何以說檀波羅蜜為初門，云「攝眾生法，無過於檀」〔T25 0387c24〕，復引寶掌菩薩之事，云「如寶掌菩薩等七寶從手中出，給施眾生」〔T25 0387c28〕——如寶掌菩薩七寶自手中出、給施眾生，喻檀之攝眾生無過、可令眾生歡喜柔軟以任得涅槃。
其四，鳥無兩翼喻與慈三昧不傷（論②·明禪為發趣之首）。論②釋何以以禪波羅蜜為發趣大乘之首，先云「發大莊嚴，無有眾生能破壞者」〔T25 0388c17〕，以慈定不壞明之，云「如說：行慈三昧者，刀不能傷，水火不害」〔T25 0388c20〕——行慈三昧則刀不能傷、水火不害；復以神通變化明之，云「亦有神通力種種變化，能發大莊嚴。如佛說：鳥無兩翼，不能飛翔」〔T25 0388c21〕——如鳥無兩翼則不能飛翔，喻菩薩無神通力則不能發大莊嚴。是禪波羅蜜能生慈無量與五神通，故物無能傷、堪為發趣之首。
四、所釋經文
本論所牒之【經】段，與後秦鳩摩羅什譯《摩訶般若波羅蜜經》〈辯才品第十五〉〔T08 0244c17–0247a19〕逐項相承。以下逐字對位，證論所釋確係此本經文；其論釋二段插入處，尤見本品義理之骨在論不在經，且二段插入之對讀零命中。
第一組，品題異名（四名兩造傳本叢集全量並存）。本論〔T25 0385c04〕「大智度論釋大莊嚴品第十五」與 T223〔T08 0244c17〕「辯才品第十五」，表面品名用字全異。然逐核兩造完整校勘（詳第八目）：本論一系六本中，大正底本讀「大莊嚴」，【元】【明】讀「富樓那品」，【宮】讀「辯才品」，【石】讀「大誓莊嚴品」（卷次作「十四」），【聖】闕；所釋經一系六本中，大正底本讀「辯才」，【元】【明】讀「富樓那」，【聖】讀「大莊嚴」，另大正本內嵌註「丹本名為富樓那品」。兩造之【元】【明】皆偏「富樓那」、本論【宮】與所釋經大正底本皆讀「辯才」，是四名跨兩系交織互見。此異名之全幅格局並存於第八目，誌錄不判。
第二組，開宗立宗三句（大／大誓之跨本核心分歧）。本論〔T25 0385c07〕「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」與 T223〔T08 0244c21〕「是菩薩大誓莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」——本論作「大莊嚴」、T223 作「大誓莊嚴」。此「大／大誓」為 T1509 與 T223 跨文本之核心分歧，且與本論系內【聖】【石】二本之「大誓」讀法遙相印證（詳第八目），為貫穿本品之系統性異文（下第四組續見）。
第三組，檀那／檀之音譯詳略異文，兼六輪套語首例逐字對應（大誓）。本論全篇作「檀波羅蜜」「禪波羅蜜」，T223 全篇作「檀那波羅蜜」「禪那波羅蜜」——此為鳩摩羅什兩次譯出之音譯詳略差異，全篇貫穿，不逐處另列。六輪套語首例，T223〔T08 0245a17〕「是名菩薩摩訶薩行檀那波羅蜜時檀那波羅蜜大誓莊嚴」與本論〔T25 0385c23〕起之檀輪「檀波羅蜜大莊嚴」逐字對應（六輪全篇逐字對應，唯檀／檀那、大／大誓二型異文貫穿，不另逐輪列）。
第四組，經①收束讚歎語之世界／國土、大／大誓雙異讀。本論〔T25 0387a12〕「某世界某菩薩摩訶薩大莊嚴，成就眾生，淨佛世界」與 T223〔T08 0246b10〕「某國土某菩薩摩訶薩大誓莊嚴，成就眾生」——本論作「世界」「大莊嚴」，T223 作「國土」「大誓莊嚴」。其「世界／國土」與本論系內【石】本之「國土」三方吻合，「大莊嚴／大誓莊嚴」與本論系內【聖】【石】三方吻合（詳第八目），供譯者參考，誌錄不判。
第五組，論①所釋經全無對應（中段插入）。本論於經①讚歎語之後插入整段【論】①〔T25 0387a13–0388a10前〕約八百餘字（富樓那受問之因緣、七車譬喻經典故、遠行破賊雙喻、核心問答、一波羅蜜備生諸波羅蜜、檀為初門、兵人未集喻等，即第二目、第三目諸釋），而 T223 於經①收束之讚歎語〔T08 0246b10〕（即「某國土某菩薩摩訶薩大誓莊嚴，成就眾生」句·第四組）之後零間隔直轉「慧命舍利弗問富樓那彌多羅尼子」〔T08 0246b11〕，於論①對應處全無一字。此為本品第一處經論分層之確證，插入點落於全品之中段。
第六組，發趣大乘之問逐字全同。本論〔T25 0388a10〕「慧命舍利弗問富樓那彌多羅尼子：『云何菩薩摩訶薩發趣大乘？』」與 T223〔T08 0246b11〕逐字全同（含「慧命」「彌多羅尼子」等長專名），為本品經論分界之整句零異文錨點。
第七組，四無量心捨心願文逐字全同。本論〔T25 0388b06〕四無量心段中之捨心願文，與 T223〔T08 0246c12〕「我當令一切眾生得諸漏盡」逐字全同。
第八組，非常非無常智慧之虛／空異讀（本品義理負載最重之異文）。本論〔T25 0388c01〕「非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧」與 T223〔T08 0247a05〕「非樂非苦、非實非空、非我非無我智慧」——本論作「非實、非虛」，T223 作「非實非空」。本論底本獨讀「虛」，其【宋】【元】【明】【宮】四本、及 T223 全系皆讀「空」（詳第八目）。此為本品唯一同時具「本論系內多數對底本少數」與「跨 T223 全系印證」雙重證據之義理負載異文，供譯者參考，誌錄不判。
第九組，經②收束句逐字全同。本論〔T25 0388c13〕「用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘」與 T223〔T08 0247a17〕逐字全同——此為全品經文終句，T223〈辯才品〉即在此句後直接進入次品〈乘乘品〉（見第十組）。
第十組，論②所釋經全無對應（末端插入）。本論於經②收束句之後插入整段【論】②〔T25 0388c14–〕約七百字（禪為發趣首之由、四無量緣眾生、十八空、非智非不智辨析、決定智偈等，即第二目、第三目諸釋），而 T223 於經②收束句〔T08 0247a17〕之後零間隔直轉次品〈乘乘品〉品題〔T08 0247a19〕，於論②對應處全無一字。是本品二段【經】①②首尾相接於 T223 而構成完整、連續之經文，其疆界〔T08 0244c17–0247a19〕恰與本論二段【經】之並集精確重合；二段【論】則全落於 T223 品界之外——論①插於經①經②之間（中段插入·T223 零間隔直承），論②插於經②收束句之後（末端插入·T223 已轉入下一品）。此與前〈句義品〉二段論插入之型態全同。
第十一組，旁參品名標籤與內容不對應之辨（方法之辨）。品名標籤未必與本品內容一一對應，須逐字核內容而非徒憑標籤。古德吉藏《大品經義疏》卷首總目列前〈樂說品第十四〉之亦名為「富樓那品」〔X24 0195a19〕，而本品（品十五）之開場正是富樓那語舍利弗〔T25 0388a10〕；又所釋經之【元】【明】二本逕以「富樓那」題本品（第一組）。是「富樓那」一名於古德之品目繫於前品、於所釋經之異本繫於本品，品名標籤與內容之對應須逐字核，不憑標籤判定，誌錄不判（同前〈斷見品〉第四目末段之方法之辨）。
五、般若義眼
本品之眼，在以「大莊嚴」「發趣大乘」二義共明菩薩之為摩訶薩，而其莊嚴、其發趣終歸於「用無所得」。全品由富樓那一軸貫下，二輪往復（大莊嚴一輪、發趣大乘一輪），皆繫於般若之無所得、不取相。
其一，大莊嚴之大，在不齊限而不取波羅蜜相。經①富樓那答舍利弗，大莊嚴之義先在「不齊限眾生」〔T25 0385c16〕——普為一切眾生而莊嚴，非度若干人；復在六度互攝。論①收此義於一句「若菩薩為一切智故，不取諸波羅蜜相，而能行諸波羅蜜，是名『菩薩大莊嚴』」〔T25 0387c09〕——是大莊嚴之大，不在莊嚴之多，乃在應薩婆若心、不取波羅蜜相而「一波羅蜜備生諸波羅蜜」〔T25 0387c11〕。故雖遍行六度而不著能行之功。
其二，發趣大乘之趣，在緣眾生而不隨禪生。經②以禪波羅蜜為發趣之首，論②釋其由（禪入慈無量則無能壞、能生神通變化）；四無量心之發趣在「取眾生相，緣眾生，菩薩常為眾生故行道」〔T25 0388c27〕。然發趣非住禪自足，經②云「復次，菩薩摩訶薩入禪、入無量心時，亦不隨禪、無量心生」〔T25 0388b18〕，復以非常非無常智慧「非實、非虛」〔T25 0388c02〕遮其取相。是發趣之趣，心緣眾生而不隨禪定生、不取諸法相。
其三，二義同歸用無所得，是般若之眼。經②諸段反覆結歸無所得，收束句「用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘」〔T25 0388c13〕，論②末辨非智非不智，云「非智者，空故，無空相故，畢竟清淨故。非不智者，觀無常、苦、空等入般若波羅蜜中故」〔T25 0389a19〕，終歸決定智偈「行者捨諸法，亦不依止慧，亦無所分別，是為決定智」〔T25 0389a25〕——捨諸法而不依止慧、無所分別，是為決定智。是本品自大莊嚴之不取相、發趣之不隨生，以至於「用無所得」遮其所莊嚴、所發趣，一線貫下，所歸唯在以無所得心行六波羅蜜、心緣眾生而不著眾生相之般若義眼。
六、諸家異釋
古德引釋本品者，此目誌錄其所疏、所引與本品之對應，不判各家詮釋。本品古德之網：吉藏《大品經義疏》逐文直疏，其支持最豐（含三分科判、遠行破賊喻、大莊嚴發趣乘乘三階判準、廣釋三義、六度相攝五義、發趣四段科判、禪起為發趣之問）；慧影《大智度論疏》現存殘卷於本品之逐文疏付之闕如（品十三以下大段缺），僅得二枚遠端前瞻性引及，皆以「大誓莊嚴品」稱本品，誌為異名旁證；均正《大乘四論玄義》有一則直接、精確之引用（大莊嚴／發趣／乘乘三概念繫三階判教）；智顗諸著查無徵引。別有品名同名之辨附於末段。
吉藏《大品經義疏》（X24n0451）直釋所釋經段，其支持為本品古德之最豐者。其卷首總目及逐文疏品題行皆僅列本品一名「辯才品第十五」〔X24 0195a20〕〔X24 0243b13〕，無夾註異名（異於前〈金剛品〉〈樂說品〉於總目並列亦名，本品總目無夾註，誠實記錄此一不對稱）。其三分科判，云「具皆說三義，從能說為目也。品三：初、求說；二、許說；三、正說」〔X24 0243b14〕——以求說、許說、正說三分科本品，與品十三、十四系列一致之科判方法。其明釋大莊嚴，先以雙喻，云「如人破必須器杖，如人遠行必須資粮行」〔X24 0243b16〕——與論①之破賊器仗、遠行資糧雙喻高度呼應（第三目其一，字序顛倒而意象完全對應）。其並列大莊嚴、發趣、乘乘三概念而辨之，云「次從一切名為發趣」〔X24 0243b21〕，並以生空、法空三階判之，云「未得生、法二空行施為大莊嚴，得眾生空、未得法空為發趣」〔X24 0243c04〕——此「未得生法二空／得眾生空未得法空／具得生法二空」三階判準，與均正之三階詮釋（下均正條）近乎逐字相同。其科經①正文，云「身子問下，第三、廣釋三義」〔X24 0243c07〕，復標二分「初、明菩薩得大莊嚴之名」〔X24 0243c09〕。其就六度相攝提出五義，云「然六度相攝可有五義」〔X24 0243c23〕——此五義為吉藏自身之教理精細化，非 T1509 本品原文所有（本論僅言「一波羅蜜備生諸波羅蜜」，未展開五重相攝分類），誠實記錄為吉藏獨立之詮釋深化。其科經②發趣段，提發趣四段科判，云「一、約禪中攝五句大乘發趣」〔X24 0244a10〕——與本論經②四禪→四無量→三十七品十八不共法→十八空非常非無常之四段結構大致對應（科判用語與原文不同，段落切分點相符）。其設問與論②同，云「六度中何不從初及後說，而說禪起為發趣」〔X24 0244a15〕——此問與論②之問（「六波羅蜜中，若逆說，則應說般若波羅蜜」〔T25 0388c14〕、「今何以乃說禪波羅蜜為首」〔T25 0388c16〕）為完全相同之提問，兩造獨立各自作答（論主答以慈定不壞、神通變化二義，吉藏答以戒從檀起、禪中生慈、五通化物二義），答案之論證結構高度重合而非逐字轉引，錄此問題與論證結構之平行，不判定為直接引用抑或教理通識之獨立巧合。
慧影《大智度論疏》（X46n0791）之現存殘卷，於本品之逐文疏付之闕如。慧影疏原殘卷之逐文疏頭跳越品十三至品三十八一大段（含本品〈辯才品〉），故本品之逐文疏落於此一大段缺口之內，於此殘卷中不存。本目逐字核得二處遠端前瞻性引及——慧影於疏文他處前瞻指涉本品，云「依下大誓莊嚴品亦云不二」〔X46 0808b12〕、「依下大誓莊嚴品云遍」〔X46 0808b14〕——二處皆以「大誓莊嚴品」稱本品（與本論系內【石】本之品題讀法、及所釋經正文之「大誓莊嚴」套語三方吻合，詳第八目），並精確指涉本品經①四無量心「以慈廣大，無二、無量，無怨、無恨、無惱心行，遍滿一方」〔T25 0388a14〕一段。誠實記錄：本品在慧影現存殘卷中無獨立逐文疏，僅此二枚精確但非逐文性質之前瞻引及，其以「大誓莊嚴品」稱本品可誌為異名之旁證，不臆稱其有逐文疏。
均正《大乘四論玄義》（X46n0784）一則直接、精確、主題相關之引用。均正直針對本品「大莊嚴／發趣大乘／乘於大乘」三概念設問並援引「釋論」（即 T1509）作答，云「問：若為是大莊嚴與大莊嚴發趣耶？答：釋論三空文云：大莊嚴發趣，大莊嚴乘於大乘也」〔X46 0567a10〕，繼以生空、法空三階遞進判之，云「猶存有吾我，所以未得生空，直名為大莊嚴也」〔X46 0567a13〕、「捨內外所有無有吾我之心，即得生空，名為發趣大乘也」〔X46 0567a14〕、「三事畢竟淨，具足生法二空，故名為乘於大乘也」〔X46 0567a16〕。此「吾我未空／生空已得法空未得／生法二空俱得」三階判教，與吉藏三階〔X24 0243c04〕近乎逐字相同。均正此段雖冠「釋論……云」，然「三空」「生空」「法空」等術語配對之精細判教架構未見於 T1509 本品原文，應視為均正（或其所本傳承）之教理詮釋深化，非本品逐字牒引，錄此巧合／共源現象，不判定孰先孰後、是否直接互引。
又，本品品名及核心術語之同名，多有非引本品者，誌此以防混。其一，本目以「大莊嚴品」「辯才品」「大誓莊嚴品」「富樓那品第十五」及本品獨有措辭（如人遠行重有資糧、不齊限眾生、一波羅蜜備生諸波羅蜜）遍檢智顗系著作，皆 0 命中，如實記無，不臆造。其二，「大莊嚴」一詞於漢傳文獻另有泛義用法（如「大莊嚴三昧」等），「四無量心」為漢傳教理通用術語，然本目所引三家之上下文皆逐字核校確係指涉本品之三概念脈絡或四無量心段（慧影二引已逐字核為精確指涉本品經①，非泛用），非同名陷阱。
七、互讀與承衍
本品之骨有三，皆為般若一系及後出諸疏所承。
其一，品名四名格局之承——本品四名並存（大莊嚴／辯才／富樓那／大誓莊嚴），且與所釋經之異名交織互見。古德慧影《大智度論疏》二處皆以「大誓莊嚴品」稱本品〔X46 0808b12〕〔X46 0808b14〕，與本論系內【石】本之品題、及所釋經正文之「大誓莊嚴」套語三方相合。此四名之並立，緣本品由富樓那說法（「富樓那品」）、以大莊嚴／大誓莊嚴為套語（「大莊嚴品」「大誓莊嚴品」）、以辯才立名（「辯才品」），經家、論家、疏家各就一面而題之。本目誌其相承，不代為定讀，所繫諸出處皆見第四目、第六目、第八目逐字之載。
其二，大莊嚴、發趣、乘乘三階判教之承——本品經①富樓那立宗三句「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」〔T25 0385c07〕，古德吉藏、均正各以「生空／法空」之得未得判為三階。吉藏云「未得生、法二空行施為大莊嚴，得眾生空、未得法空為發趣」〔X24 0243c04〕，均正云「猶存有吾我，所以未得生空，直名為大莊嚴也」〔X46 0567a13〕、「捨內外所有無有吾我之心，即得生空，名為發趣大乘也」〔X46 0567a14〕、「三事畢竟淨，具足生法二空，故名為乘於大乘也」〔X46 0567a16〕——二家三階近乎逐字相同。是本品三句立宗之義理架構，古德以獨立（或共源）之三階框架承而判之。本目誌其相承，不代為定讀，所繫諸出處皆見第六目逐字之載。
其三，六度相攝與遠行破賊雙喻之承——本品論①立「一波羅蜜備生諸波羅蜜」〔T25 0387c11〕之六度互攝義及遠行資糧、破賊器仗雙喻〔T25 0387a26〕，古德吉藏承之。吉藏以「然六度相攝可有五義」〔X24 0243c23〕展開六度互攝之五重分類（吉藏自身之教理深化，非本論原文），以「如人破必須器杖，如人遠行必須資粮行」〔X24 0243b16〕承本品之雙喻（字序顛倒而意象全同）。是本品六度互攝與雙喻之義理架構，古德以獨立之框架承而判之。本目誌其相承，不代為定讀，所繫諸出處皆見第六目逐字之載。
就本論次第言，本品有內部互讀之明文，係論主自繫。其一，論①末以「如先說」回指經①之稱名讚歎語，云「『十方諸佛稱名讚歎』、『成就眾生』、『淨佛世界』，如先說」〔T25 0388a08〕——「如先說」者，論主自標此三語為經①已說之語，於此承而用之。其二，論②自繫富樓那之經文為所釋之本，云「四無量心生六波羅蜜，富樓那此中自說因緣」〔T25 0389a06〕——論主自標富樓那於經②所說為其釋四無量心之所本。此義脈之自繫，本目誌其相承，不代為定讀。
八、校本與版本說明
本品校勘可與經義相涉者，擇要如下；異本讀法並列保存，正文仍從現行底本讀法。
0385c04（品題·四名兩造傳本全量並存）：（大智…五）十二字【大】｜大智度論釋富樓那品第十五【元】｜釋富樓那品第十五【明】｜大智度第十五品釋辯才品【宮】｜大誓莊嚴品十四【石】｜〔大智…五〕十二字－【聖】——本論一系六本中，大正底本題「大莊嚴品」，【元】【明】讀「富樓那品」，【宮】讀「辯才品」，【石】讀「大誓莊嚴品」（且卷次記作「十四」，較大正本少一，與後卷尾題之石本編號偏移同型），【聖】此段全闕。另有一枚巢狀內層校記覆蓋「大莊嚴」之「大」字本身：〔大〕－【宋】【宮】——即【宋】【宮】兩本缺此「大」字（若依此，其題面近於「莊嚴品」而非「大莊嚴品」；然【宮】本已於外層別讀「辯才」，此內層記法或反映底層校勘於巢狀範圍之殘留，兩層並存誌錄，不作單一化判定）。與所釋經 T223 之品題形成交織對照——T223 大正底本讀「辯才」，辯才【大】｜富樓那【元】【明】｜大莊嚴【聖】，另 T223 品題行下大正本內嵌一校記「丹本名為富樓那品」（（丹本…品）八字【大】｜〔－〕【宋】【元】【明】【宮】【聖】，此註僅【大】獨有）。是兩造之【元】【明】皆偏「富樓那」、本論【宮】與 T223 大正底本皆讀「辯才」，四名跨兩系交織互見（詳第一目、第四目第一組）。正文從底本「大莊嚴品」。
0385c07（大／大誓·約二十二見貫穿本品）：大【大】＊，大誓【聖】【石】＊（「＊」為 CBETA 標記，示此異文型態於本品內反覆出現）——本品內「大【大】｜大誓【聖】（【石】部分同見）」異文凡約二十二見，分佈型態：〔T25 0387a27〕（石本首度不再參與之處）以前之十五見，【聖】【石】兩本皆讀「大誓」；其後之七見（皆落於論①内），僅【聖】本讀「大誓」，【石】本不復參與（誠實記錄此分佈斷點，不臆測成因）。與所釋經 T223 之逐字對讀三方交叉：T223 正文全篇作「大誓莊嚴」四字套語，且 T223 側校記 誓【大】＊｜〔－〕【聖】＊（即 T223 側僅【聖】本缺「誓」字、餘五本皆讀「大誓」）——構成一橫跨兩部經論、十二本之分佈矩陣（本論主流「大莊嚴」／本論聖石「大誓莊嚴」＝T223 主流「大誓莊嚴」／T223 聖「大莊嚴」），供譯者參考，誌錄不判。正文從底本「大莊嚴」。
0387a12（世界／國土·經①讚歎語二見同句）：世界【大】＊，國土【石】＊——「某世界某菩薩摩訶薩大莊嚴，成就眾生，淨佛世界」句（第四目第四組）。底本作「世界」，【石】本作「國土」，與所釋經 T223 底本〔T08 0246b10〕之「國土」三方吻合，世界、國土同義（皆譯 lokadhātu／kṣetra 系語）並存，誌錄不判。正文從底本「世界」。
0387b25（漏／苦）：漏【大】，苦【宋】【宮】【聖】——「得漏盡，入涅槃」句（阿羅漢智慧懸殊神通事之鋪墊）。底本作「漏盡」，【宋】【宮】【聖】三本作「苦盡」。「漏盡」（漏＝āsrava 煩惱，阿羅漢果位標準表述）與「苦盡」（苦＝duḥkha，四諦框架下之表述）為兩種不同教理表述軸，非單純形近訛字，義理負載較重，供譯者參考，誌錄不判。正文從底本「漏」。
0387c11（備／徧／邊·本品核心句）：備【大】，徧【宋】【元】【明】【宮】，邊【聖】——「一波羅蜜備生諸波羅蜜」句（第二目「一波羅蜜備生諸波羅蜜」之「備」字本身）。底本作「備」（完全具足而生），【宋】【元】【明】【宮】四本作「徧」（遍及而生），【聖】本作「邊」（【聖】本單見，未見他本呼應，較可能為「徧」之形近訛字）。「備生」與「徧生」語意相近而側重略異，供譯者參考，誌錄不判。正文從底本「備」。
0387c13（議／義）：議【大】，義【宋】【元】【明】【宮】——「助分別說，開論議門」句。底本作「論議」（討論、辨析之進行方式），四本作「論義」（義理內容本身），詞性側重不同，供譯者參考，誌錄不判。正文從底本「議」。
0388b17（無／四無）：無【大】，四無【元】【明】【石】——「是名菩薩摩訶薩行無量心時毘梨耶波羅蜜」句。【元】【明】【石】三本明示「四無量心」（標準四支：慈悲喜捨），底本此處僅作「無量心」（不標數）。核校本品經②同段其餘各輪，底本本身即在「無量心」與「四無量心」間交替使用（非此一處獨有），此異文僅反映諸本對同一貫穿性交替用語之局部校齊，供譯者參考，誌錄不判。正文從底本「無」。
0388c02（虛／空·本品義理負載最重之異文）：虛【大】，空【宋】【元】【明】【宮】——「非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧」句之第三對雙非。底本（【大】）獨讀「虛」，其【宋】【元】【明】【宮】四本、及所釋經 T223 底本〔T08 0247a05〕「非實非空」皆讀「空」——即本論六本中僅【大】一席持「虛」，餘五席與 T223 全系共讀「空」。「空」（śūnya，般若學核心技術術語）與「虛」（泛義之虛假、不實）之教理分位差異顯著，本組為本品所有校勘異文中，唯一同時具「本論系內多數對底本少數」與「跨 T223 全系印證」雙重證據支持之義理負載異文，供譯者參考，誌錄不判。正文從底本「虛」。
0389a19（空／定）：空【大】，定【宋】【元】【明】【宮】【聖】【宮】（此條 CBETA 原始校記本身即重複列出「【宮】」二次，本目逐字照錄此源頭層級之技術性重複，非本目轉錄之誤）——「非智者，空故，無空相故，畢竟清淨故」句。底本讀「無空相故」（無空之相），【宋】【元】【明】【宮】【聖】五本（幾近全系）讀「無定相故」（無固定、確定之相），且此處底本竟為六本中之孤例。「空相」與「定相」語意差異顯著，供譯者參考，誌錄不判。正文從底本「空」。
0389a21（中／空）：中【大】，空【宋】【元】【明】【宮】——「觀無常、苦、空等入般若波羅蜜中故」句。底本讀「入般若波羅蜜中故」（於般若波羅蜜之中），四本讀「入般若波羅蜜空故」，供譯者參考，誌錄不判。正文從底本「中」。
本品全帙校勘記凡一百十八條，扣除品題校記、約二十二條「大／大誓」貫穿異文、及上列九條義理負載異文外，其餘約八十七條均屬形近、音近之異文（如勤／懃、休／烋、婆／波、支／技、墮／隨、智／知等）或純虛字有無之增減，逐條核校未見義理層改變，故不逐條展開，僅統計性帶過。品末收尾註「釋第十五品竟」（0389a26）屬印本編輯層之收尾標記，不計入本品正文字數；大正本作「釋第十五品竟」，宋、元、明、宮、聖五本皆闕此註（〔－〕），唯石本亦具此註而品次作「四」，即「釋第十四品竟」（校記「五【大】｜四【石】」）——石本較大正本少一品次，與品題石本「大誓莊嚴品十四」之編號系統性偏移同型，成因未強考，誌錄不判。
本品底本為《大智度論》卷四十五〔T25 0385c04–0389b02〕，本品為卷四十五之末品，卷四十五於本品之末結卷，故本品含卷尾題「大智度論卷第四十五」〔T25 0389a27〕（次品〈乘乘品第十六〉別起卷四十六）。所釋經校本為《摩訶般若波羅蜜經》〈辯才品第十五〉〔T08 0244c17–0247a19〕（其品題丹本一系作「富樓那品」，諸本四名並存，詳第一目）。古德疏校本為吉藏《大品經義疏》（X24n0451·釋經段，本品支持最豐），別有慧影《大智度論疏》（X46n0791·本品逐文疏缺、僅二枚前瞻引及以「大誓莊嚴品」稱之）、均正《大乘四論玄義》（X46n0784·一則三概念直引、三階判教、錄而不判）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石諸本之異。本品全帙校勘記詳存工作底本檔末；本表僅傳錄與本品核心義理措辭相涉之要目，不延伸為各本高下之判。
I. Structural Placement
Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters and falls in the last part of Fascicle 45. The treatise gives its own title as 「大智度論釋大莊嚴品第十五」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Great Adornment, the Fifteenth"〔T25 0385c04〕, and what it explains is the corresponding chapter of the Larger Sūtra.
The chapter name carries a variant that must first be distinguished, and its fineness and complexity are the greatest of all the chapters of this treatise. It cannot be exhausted by a neat twofold division, 「經作辯才、論作大莊嚴」 tr. "the sūtra has 'Eloquence', the treatise has 'Great Adornment'": across the twelve transmitted texts of the two lines, the Mahāprajñāpāramitā-upadeśa and the sūtra it explains, the chapter name has four names standing side by side, and they interweave with the variant names of the sūtra itself. Among the six texts of this treatise's line, the Taishō base text titles it 「大莊嚴品」 tr. "Chapter on the Great Adornment", the two texts 【元】【明】 read 「富樓那品」 tr. "Chapter on Pūrṇa", 【宮】 text reads 「辯才品」 tr. "Chapter on Eloquence", 【石】 text reads 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment" (and records the chapter number as 「十四」 tr. "fourteen" rather than 「十五」 tr. "fifteen"), and in 【聖】 text this whole passage is missing. In the sūtra explained, the Mahāprajñāpāramitā Sūtra translated by Kumārajīva of the Later Qin, the Taishō base text at the same position titles it 「辯才品第十五」 tr. "Chapter on Eloquence, the Fifteenth"〔T08 0244c17〕; its 【元】【明】 texts read 「富樓那」 tr. "Pūrṇa", and its 【聖】 text reads 「大莊嚴」 tr. "Great Adornment" (identical, character for character, with the chapter name of this treatise's Taishō base text); in addition, beneath its chapter-title line the Taishō text embeds a collation note, 「丹本名為富樓那品」 tr. "the Khitan text names it the Chapter on Pūrṇa" (this note belongs to the collation markings; see Section VIII). The variant names of the two sides do not drift each on its own: 【元】【明】 texts of both this treatise and the sūtra explained lean toward 「富樓那」 tr. "Pūrṇa", and this treatise's 【宮】 text and the sūtra's Taishō base text both read 「辯才」 tr. "Eloquence"; thus the variant names interweave and appear across the two works, sūtra and treatise. This configuration cannot be summed up by a surface twofold division; this section, together with Sections IV and VIII, keeps the readings of the transmitted texts of both sides side by side in full, without favouring the side that supports a single thesis, and records them without judgement. In this section and in the reader-facing text that follows, the chapter is still called, after this treatise's own title, the Chapter on the Great Adornment.
This chapter follows Chapter 14, "Cutting Off Views" (in the middle part of Fascicle 45), and Chapter 15, "The Great Adornment", is the next chapter; but because it continues from the preceding chapter within Fascicle 45 and does not begin a new fascicle, there is no attribution colophon, 「龍樹菩薩造」 tr. "composed by the bodhisattva Nāgārjuna" and 「鳩摩羅什奉詔譯」 tr. "translated by Kumārajīva by imperial command", after its chapter title (this contrasts with the earlier Chapter 13, "Mahāsattva", which opens a fascicle and has the colophon; its form is the same as the earlier "Cutting Off Views" and "The Meaning of the Phrase"). This chapter is the last chapter of Fascicle 45, and Fascicle 45 closes at the end of this chapter, so the chapter includes the fascicle-end title 「大智度論卷第四十五」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Forty-five"〔T25 0389a27〕; the next chapter, Chapter 16, "Riding the Vehicle", begins Fascicle 46 separately, so the end of the range is taken at the title text opening Fascicle 46〔T25 0389b02〕, which is not included.
The sūtra and treatise of this chapter make a medium-large chapter within a single fascicle, and its structure is four large blocks in succession, two Sūtra and two Treatise (like the preceding "Cutting Off Views" and "The Meaning of the Phrase" it is 「二經二論」 tr. "two Sūtra, two Treatise", but this chapter runs throughout on the single axis 「富樓那答·舍利弗問」 tr. "Pūrṇa answers · Śāriputra asks", unlike the back-and-forth between Śāriputra and Subhūti in the preceding two chapters). Sūtra ① (from〔T25 0385c05〕): Pūrṇa addresses the Buddha, 「我亦樂說所以為摩訶薩」 tr. "I too would gladly speak of why one is a mahāsattva", and the Buddha permits it; Pūrṇa sets out his thesis in three phrases, 「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」 tr. "this bodhisattva is greatly adorned; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle"〔T25 0385c07〕 (these three phrases are the overall headings of three chapters: this chapter, "The Great Adornment"; the next, "Riding the Vehicle"; and the later one, "Adornment"). Śāriputra asks 「云何名菩薩摩訶薩大莊嚴」 tr. "what is called the great adornment of the bodhisattva-mahāsattva?"〔T25 0385c09〕, and Pūrṇa answers with 「不齊限眾生」 tr. "not setting a limit to beings" (adorning himself universally for all beings, not liberating only some number of people)〔T25 0385c16〕, followed by the six-round formula of giving (dāna), morality (śīla), patience (kṣānti), vigour (vīrya), meditation (dhyāna), and prajñā (each round enumerates the great adornment of the six perfections provided when one perfection is practised; beginning at〔T25 0385c23〕), and closing with the words of the Buddhas of the ten directions calling his name in praise〔T25 0387a11〕. Treatise ① (from〔T25 0387a13〕): first it makes clear why Pūrṇa received the question (he and Śāriputra had long debated together; the circumstances of the Sūtra of the Simile of the Seven Chariots); next it makes clear the great adornment by the twin similes of provisions for a long journey and weapons for defeating bandits〔T25 0387a26〕; it explains why the two vehicles are not called great adornment〔T25 0387b05〕; it sets up the core question and answer 「云何名『大莊嚴』」 tr. "what is called 'great adornment'?"〔T25 0387b14〕; it sets out how the perfection of giving in turn gives rise to the six perfections, 「一波羅蜜備生諸波羅蜜」 tr. "in one perfection all the perfections are fully produced"〔T25 0387c11〕; it makes clear that giving is the first gate (the simile of the bodhisattva Jewel-Palm) and that the six perfections combine their strength to defeat the enemy (the simile of soldiers not yet assembled and the great army all assembled)〔T25 0388a03〕; and finally, with 「如先說」 tr. "as explained before", it points back to the words of naming and praise in Sūtra ①〔T25 0388a08〕. Sūtra ② (from〔T25 0388a10〕): Śāriputra asks 「云何菩薩摩訶薩發趣大乘」 tr. "how does the bodhisattva-mahāsattva set out toward the Great Vehicle?", and Pūrṇa answers with the four dhyānas and the four immeasurables pervading, the perfection of meditation setting out toward the Great Vehicle, meditation giving rise to the six perfections, the four immeasurable minds giving rise to the six perfections〔T25 0388b06〕, the thirty-seven limbs of the path, the three gates of liberation, the eighteen unshared dharmas, the eighteen emptinesses, the double-negation wisdom of neither permanent nor impermanent and so on〔T25 0388c01〕, and not practising in the three times, the three realms, the worldly or the supramundane; it closes with 「用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘」 tr. "because of using nothing to be attained. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle"〔T25 0388c13〕. Treatise ② (from〔T25 0388c14〕): it explains why meditation is the first of the setting out (the samādhi of loving-kindness cannot be harmed; supernormal powers and transformations; the simile of the bird without two wings); it explains why only the four immeasurable minds are spoken of (they take beings as object)〔T25 0388c27〕; it makes clear that great compassion is the root and that only when the six perfections combine is it called setting out〔T25 0389a04〕; it explains the two natures of the follower by faith and the follower by dharma, the eighteen emptinesses refuting eighteen dharmas, and neither knowledge nor non-knowledge〔T25 0389a19〕; and finally it cites the verse on decisive knowledge from the Sūtra of the Buddha Benefiting Beings〔T25 0389a25〕. Both Treatise sections are inserted outside the sūtra explained; at these two sections T223 has no counterpart at all (see Section IV).
II. Terms Examined
Great adornment (the name that is the chapter's lifeline). That from which the chapter takes its name. In Sūtra ① Pūrṇa sets out the thesis 「是菩薩大莊嚴」 tr. "this bodhisattva is greatly adorned"〔T25 0385c07〕, and Śāriputra asks 「云何名菩薩摩訶薩大莊嚴」 tr. "what is called the great adornment of the bodhisattva-mahāsattva?"〔T25 0385c09〕. That the bodhisattva-mahāsattva is 「大莊嚴」 tr. "greatly adorned" has two axes of meaning. The first is not setting a limit—「菩薩摩訶薩大莊嚴，不齊限眾生」 tr. "the great adornment of the bodhisattva-mahāsattva does not set a limit to beings"〔T25 0385c16〕: he adorns himself universally for all beings, and does not make the limitation 「度若干人、不度餘人」 tr. "liberating so many people and not liberating the rest." The second is the mutual inclusion of the six perfections—in each perfection all the perfections are fully produced (next entry). Treatise ① defines it with a core question and answer, asking 「云何名『大莊嚴』」 tr. "what is called 'great adornment'?"〔T25 0387b14〕 and answering 「為度眾生故、為阿耨多羅三藐三菩提故，行諸善福功德者，略說是六波羅蜜」 tr. "one who, for the sake of liberating beings and for the sake of anuttarā samyaksaṃbodhi, practises all good and meritorious qualities—briefly stated, these are the six perfections"〔T25 0387b15〕. Thus 「大莊嚴」 tr. "great adornment" is to adorn oneself by practising the six perfections for the sake of liberating beings and for the sake of unsurpassed awakening. The 「大莊嚴」 tr. "great adornment" of this name and the 「大誓莊嚴」 tr. "great vow-adornment" of the sūtra's line are a cross-text variant; see Sections IV and VIII.
In one perfection all the perfections are fully produced (the technical core of the mutual inclusion of the six perfections). The core technical term of the chapter's doctrine. Treatise ① sums up the meaning of the six-round formula of Sūtra ①, saying 「若菩薩為一切智故，不取諸波羅蜜相，而能行諸波羅蜜，是名『菩薩大莊嚴』」 tr. "if a bodhisattva, for the sake of omniscience, does not grasp the marks of the perfections and yet is able to practise the perfections, this is called 'the bodhisattva's great adornment'"〔T25 0387c09〕, and continues 「此中一波羅蜜備生諸波羅蜜，此經中自分別其義」 tr. "here, in one perfection all the perfections are fully produced; this sūtra itself distinguishes the meaning"〔T25 0387c10〕. 「備生」 tr. "fully produced" means that when one perfection is practised, the remaining five perfections are completely provided and produced. The six-round formula of Sūtra ① (when giving is practised, all giving is in accord with the mind of sarvajñā, and within giving the great adornment of the six perfections—giving, morality, patience, vigour, meditation, and prajñā—is fully produced; the remaining five perfections by analogy) is this meaning unfolded round by round. Treatise ① restates it with 「以是故說『一波羅蜜中具諸波羅蜜』」 tr. "for this reason it is said, 'in one perfection all the perfections are complete'"〔T25 0388a07〕. The character 「備」 tr. "fully" has a cross-text variant (fully / pervasively / edge); see Section VIII.
Setting out toward the Great Vehicle (the name that is the lifeline of Sūtra ②). The title-like term of Sūtra ②. Śāriputra asks 「云何菩薩摩訶薩發趣大乘」 tr. "how does the bodhisattva-mahāsattva set out toward the Great Vehicle?"〔T25 0388a10〕, and Pūrṇa answers with a definition that advances layer by layer: the four dhyānas and the four immeasurables, the perfection of meditation, the four immeasurable minds giving rise to the six perfections, the thirty-seven limbs of the path and the eighteen emptinesses, and the wisdom of neither permanent nor impermanent. Treatise ② explains why it takes meditation as first and why it speaks only of the four immeasurable minds, and finally concludes 「若菩薩但行四無量心，不名發趣大乘；六波羅蜜和合故，名為『發趣大乘』」 tr. "if a bodhisattva practises only the four immeasurable minds, it is not called setting out toward the Great Vehicle; because the six perfections combine, it is called 'setting out toward the Great Vehicle'"〔T25 0389a04〕—the four immeasurable minds practised alone are not called setting out; only when the six perfections combine is it called setting out toward the Great Vehicle. Thus 「發趣大乘」 tr. "setting out toward the Great Vehicle" and 「大莊嚴」 tr. "great adornment" stand over against each other as the chapter's two meanings: one speaks of the bodhisattva's adornment, the other of the bodhisattva's setting out.
The four immeasurable minds (taking beings as object). The key Dharma-gate of Sūtra ②. The passage of Sūtra ② beginning 「復次，菩薩摩訶薩行慈心，作是念」 tr. "furthermore, the bodhisattva-mahāsattva practises the mind of loving-kindness and thinks thus"〔T25 0388b06〕 interweaves the four immeasurable minds—loving-kindness, compassion, joy, and equanimity—with the six perfections (the same structure as the six-round formula of Sūtra ①, only now with the four immeasurable minds as the main axis). Treatise ② specifically explains why they alone are spoken of, saying 「四無量心，取眾生相，緣眾生，菩薩常為眾生故行道」 tr. "the four immeasurable minds grasp the mark of beings and take beings as object; the bodhisattva always practises the path for the sake of beings"〔T25 0388c27〕. 「緣眾生」 tr. "Taking beings as object" is the defining feature of the four immeasurable minds, distinguishing them from meditative Dharma-gates such as the eight liberations and the nine successive absorptions (「餘八背捨、九次第等無如是利益」 tr. "the others—the eight liberations, the nine successive absorptions, and so on—have no such benefit"〔T25 0388c29〕). The cross-text variant 「無／四無」 tr. "immeasurable / four immeasurable" (whether 「四」 tr. "four" is marked) is detailed in Section VIII.
III. Similes and Stories
The Mahāprajñāpāramitā-upadeśa is renowned for its similes, and the treatise's explanation in this chapter takes four sets of similes as the lifeline of its teaching: the twin similes of provisions for a long journey and weapons for defeating bandits; the simile of soldiers not yet assembled and the great army all assembled; the simile of the seven jewels of the bodhisattva Jewel-Palm; and the simile of the bird without two wings together with the samādhi of loving-kindness that cannot be harmed. All belong to the two Treatise sections ① and ②. Of these, the twin similes of the long journey and of defeating bandits correspond closely with the ancient master Jizang's line-by-line commentary (see Section VI).
First, the twin similes of provisions for a long journey and weapons for defeating bandits (Treatise ①; making clear the great adornment). Treatise ① explains how 「摩訶薩」 tr. "mahāsattva" is the great adornment, saying 「所說『摩訶薩』義者，所謂是人大莊嚴。如人遠行，重有資糧；又如破賊，備諸器仗」 tr. "the meaning of the 'mahāsattva' spoken of is that this person is greatly adorned. It is like a person travelling far, who carries ample provisions; and again like one defeating bandits, who is equipped with all weapons"〔T25 0387a26〕. As a person on a long journey must carry ample provisions and a person defeating bandits must be equipped with all weapons, so it is a simile for the bodhisattva who, wishing to defeat Māra and to enter against the bandits of the afflictions, practises the six perfections to adorn himself. The treatise further sets out the meaning of provisions, saying 「是人無量劫來久住生死，集諸福德、智慧以為資糧」 tr. "this person, for immeasurable kalpas, has long dwelt in birth and death, gathering merit and wisdom as his provisions"〔T25 0387a29〕: the merit and wisdom gathered over immeasurable kalpas are his provisions for the long journey. These twin similes and Jizang's Commentary on the Larger Sūtra, 「如人破必須器杖，如人遠行必須資粮行」 tr. "as a person defeating [bandits] must have weapons, as a person travelling far must have provisions for the journey"〔X24 0243b16〕, although their word order is reversed (Jizang puts defeating first and the long journey after; the treatise-author puts the long journey first and defeating after), correspond completely in image and structure; this is the closest ancient-master resonance in this chapter.
Second, the simile of soldiers not yet assembled and the great army all assembled (Treatise ①; making clear the combined strength of the six perfections). At the end of Treatise ① it explains why 「一波羅蜜中生諸波羅蜜」 tr. "in one perfection all the perfections are produced" constitutes the great adornment, saying 「是波羅蜜各各別，行力勢少。譬如兵人未集，則無戰力；若大軍都集莊嚴，執持器仗，則能破敵」 tr. "if these perfections are each separate, their power in practice is slight. Just as when soldiers are not yet assembled they have no fighting strength, but if the great army is all assembled and arrayed, holding weapons, it can defeat the enemy"〔T25 0388a03〕. As soldiers scattered have no fighting strength while a great army assembled and holding weapons can defeat the enemy, so it is a simile for the six perfections: practised separately their power is slight, but combining their strength and adorning at one time they can defeat the bandits of the afflictions and of Māra. This simile answers the first, of the long journey and of defeating bandits, from end to beginning, forming within Treatise ① the progression 「個人資糧器仗→六度合力破敵」 tr. "the individual's provisions and weapons → the six perfections combining their strength to defeat the enemy."
Third, the simile of the seven jewels of the bodhisattva Jewel-Palm (Treatise ①; making clear that giving is the first gate). Treatise ① explains why the Buddha speaks of the perfection of giving as the first gate, saying 「攝眾生法，無過於檀」 tr. "among the ways of gathering beings, none surpasses giving"〔T25 0387c24〕, and further cites the case of the bodhisattva Jewel-Palm, saying 「如寶掌菩薩等七寶從手中出，給施眾生」 tr. "as with the bodhisattva Jewel-Palm and others, the seven jewels come out of their hands and are given to beings"〔T25 0387c28〕. As the seven jewels come out of the hand of the bodhisattva Jewel-Palm and are given to beings, so it is a simile for giving: nothing surpasses it in gathering beings, and it can make beings joyful and pliant so that they are fit to attain nirvāṇa.
Fourth, the simile of the bird without two wings and the samādhi of loving-kindness that cannot be harmed (Treatise ②; making clear that meditation is the first of the setting out). Treatise ② explains why the perfection of meditation is taken as the first in setting out toward the Great Vehicle. First it says 「發大莊嚴，無有眾生能破壞者」 tr. "when he puts forth the great adornment, there is no being able to destroy it"〔T25 0388c17〕, and makes this clear by the indestructibility of the absorption of loving-kindness, saying 「如說：行慈三昧者，刀不能傷，水火不害」 tr. "as it is said: one who practises the samādhi of loving-kindness cannot be wounded by blades, nor harmed by water or fire"〔T25 0388c20〕—one who practises the samādhi of loving-kindness cannot be wounded by blades nor harmed by water or fire. Next it makes this clear by supernormal powers and transformations, saying 「亦有神通力種種變化，能發大莊嚴。如佛說：鳥無兩翼，不能飛翔」 tr. "there is also the power of the supernormal powers, with all kinds of transformations, able to put forth the great adornment. As the Buddha said: a bird without two wings cannot fly"〔T25 0388c21〕. As a bird without two wings cannot fly, so it is a simile for the bodhisattva who, without the power of the supernormal powers, cannot put forth the great adornment. Thus the perfection of meditation can give rise to the immeasurable of loving-kindness and to the five supernormal powers, so that nothing can harm him, and it is fit to be the first of the setting out.
IV. The Sūtra Passage Explained
The Sūtra sections cited by this treatise correspond item by item to the chapter "Eloquence", Chapter 15〔T08 0244c17–0247a19〕, of the Mahāprajñāpāramitā Sūtra translated by Kumārajīva of the Later Qin. Below they are set against each other word for word, to prove that what the treatise explains is indeed the sūtra text of this version. The places where the two Treatise sections are inserted show all the more that the bone of this chapter's doctrine lies in the treatise and not in the sūtra, and the comparison at the two insertions yields zero hits.
First set: the variant names of the chapter title (the clusters of the four names in the transmitted texts of both sides, kept side by side in full). This treatise's〔T25 0385c04〕「大智度論釋大莊嚴品第十五」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Great Adornment, the Fifteenth" and T223's〔T08 0244c17〕「辯才品第十五」 tr. "Chapter on Eloquence, the Fifteenth" differ entirely in the characters of the surface chapter name. But when the complete collations of both sides are checked one by one (see Section VIII): among the six texts of this treatise's line, the Taishō base text reads 「大莊嚴」 tr. "Great Adornment", 【元】【明】 read 「富樓那品」 tr. "Chapter on Pūrṇa", 【宮】 reads 「辯才品」 tr. "Chapter on Eloquence", 【石】 reads 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment" (with the chapter number 「十四」 tr. "fourteen"), and 【聖】 lacks it; among the six texts of the sūtra's line, the Taishō base text reads 「辯才」 tr. "Eloquence", 【元】【明】 read 「富樓那」 tr. "Pūrṇa", 【聖】 reads 「大莊嚴」 tr. "Great Adornment", and in addition the Taishō text embeds the note 「丹本名為富樓那品」 tr. "the Khitan text names it the Chapter on Pūrṇa." The 【元】【明】 of both sides lean toward 「富樓那」 tr. "Pūrṇa", and this treatise's 【宮】 and the sūtra's Taishō base text both read 「辯才」 tr. "Eloquence"; thus the four names interweave and appear across the two lines. The full configuration of these variant names is kept side by side in Section VIII and recorded without judgement.
Second set: the three-phrase opening thesis (the core cross-text divergence, great / great vow). This treatise's〔T25 0385c07〕「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」 tr. "this bodhisattva is greatly adorned; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle" and T223's〔T08 0244c21〕「是菩薩大誓莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」 tr. "this bodhisattva is adorned with the great vow; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle": this treatise reads 「大莊嚴」 tr. "great adornment", T223 reads 「大誓莊嚴」 tr. "great vow-adornment." This 「大／大誓」 tr. "great / great vow" is the core cross-text divergence between T1509 and T223, and it answers from afar the reading 「大誓」 tr. "great vow" of the two texts 【聖】【石】 within this treatise's own line (see Section VIII); it is a systematic variant running through the chapter (continued below in the fourth set).
Third set: the variant between the fuller and the briefer transcription of dāna, together with the word-for-word correspondence of the first instance of the six-round formula (great vow). This treatise throughout reads 「檀波羅蜜」 tr. "the perfection of giving (short transcription)" and 「禪波羅蜜」 tr. "the perfection of meditation (short transcription)", while T223 throughout reads 「檀那波羅蜜」 tr. "the perfection of giving (full transcription)" and 「禪那波羅蜜」 tr. "the perfection of meditation (full transcription)." This is a difference in the fullness of transcription between Kumārajīva's two translations; it runs through the whole text and is not listed separately at each place. For the first instance of the six-round formula, T223's〔T08 0245a17〕「是名菩薩摩訶薩行檀那波羅蜜時檀那波羅蜜大誓莊嚴」 tr. "this is called the bodhisattva-mahāsattva's great vow-adornment of the perfection of giving when practising the perfection of giving" corresponds word for word with this treatise's giving round beginning at〔T25 0385c23〕, 「檀波羅蜜大莊嚴」 tr. "the great adornment of the perfection of giving" (all six rounds correspond word for word throughout; only the two types of variant, short / full transcription of dāna and great / great vow, run through them, and they are not listed round by round).
Fourth set: the double variant, world / land and great / great vow, in the closing words of praise of Sūtra ①. This treatise's〔T25 0387a12〕「某世界某菩薩摩訶薩大莊嚴，成就眾生，淨佛世界」 tr. "in such-and-such a world, such-and-such a bodhisattva-mahāsattva is greatly adorned, brings beings to maturity, and purifies a Buddha-world" and T223's〔T08 0246b10〕「某國土某菩薩摩訶薩大誓莊嚴，成就眾生」 tr. "in such-and-such a land, such-and-such a bodhisattva-mahāsattva is adorned with the great vow and brings beings to maturity": this treatise reads 「世界」 tr. "world" and 「大莊嚴」 tr. "great adornment", T223 reads 「國土」 tr. "land" and 「大誓莊嚴」 tr. "great vow-adornment." Its 「世界／國土」 tr. "world / land" agrees three ways with the 「國土」 tr. "land" of 【石】 text within this treatise's line, and its 「大莊嚴／大誓莊嚴」 tr. "great adornment / great vow-adornment" agrees three ways with 【聖】【石】 within this treatise's line (see Section VIII); offered for the translator's reference and recorded without judgement.
Fifth set: Treatise ① has no counterpart at all in the sūtra explained (insertion in the middle). After the words of praise of Sūtra ①, this treatise inserts the entire Treatise ①〔T25 0387a13–0388a10前〕, of some eight hundred-odd characters (the circumstances of Pūrṇa receiving the question, the allusion to the Sūtra of the Simile of the Seven Chariots, the twin similes of the long journey and of defeating bandits, the core question and answer, in one perfection all the perfections fully produced, giving as the first gate, the simile of soldiers not yet assembled, and so on—that is, the explanations of Sections II and III); whereas T223, after the closing words of praise of Sūtra ①〔T08 0246b10〕 (that is, the sentence 「某國土某菩薩摩訶薩大誓莊嚴，成就眾生」 tr. "in such-and-such a land, such-and-such a bodhisattva-mahāsattva is adorned with the great vow and brings beings to maturity" · the fourth set), turns directly, with no gap, to 「慧命舍利弗問富樓那彌多羅尼子」 tr. "the venerable Śāriputra asked Pūrṇa Maitrāyaṇīputra"〔T08 0246b11〕, and at the place corresponding to Treatise ① it has not a single character. This is the first sure proof of the layering of sūtra and treatise in this chapter, and the point of insertion falls in the middle of the whole chapter.
Sixth set: the question on setting out toward the Great Vehicle is identical word for word. This treatise's〔T25 0388a10〕「慧命舍利弗問富樓那彌多羅尼子：『云何菩薩摩訶薩發趣大乘？』」 tr. "the venerable Śāriputra asked Pūrṇa Maitrāyaṇīputra: 'How does the bodhisattva-mahāsattva set out toward the Great Vehicle?'" and T223's〔T08 0246b11〕 are identical word for word (including long proper names such as 「慧命」 tr. "the venerable" and 「彌多羅尼子」 tr. "Maitrāyaṇīputra"); this is the whole-sentence, zero-variant anchor at the boundary between sūtra and treatise in this chapter.
Seventh set: the vow of the mind of equanimity among the four immeasurable minds is identical word for word. The vow of the mind of equanimity within the four immeasurable minds passage of this treatise〔T25 0388b06〕 is identical word for word with T223's〔T08 0246c12〕「我當令一切眾生得諸漏盡」 tr. "I shall cause all beings to attain the exhaustion of all the outflows."
Eighth set: the variant false / empty in the wisdom of neither permanent nor impermanent (the variant carrying the heaviest doctrinal weight in this chapter). This treatise's〔T25 0388c01〕「非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧」 tr. "the wisdom that is neither permanent nor impermanent, neither pleasant nor painful, neither real nor false, the wisdom that is neither self nor not-self" and T223's〔T08 0247a05〕「非樂非苦、非實非空、非我非無我智慧」 tr. "neither pleasant nor painful, neither real nor empty, the wisdom that is neither self nor not-self": this treatise reads 「非實、非虛」 tr. "neither real nor false", T223 reads 「非實非空」 tr. "neither real nor empty." This treatise's base text alone reads 「虛」 tr. "false", while its four witnesses 【宋】【元】【明】【宮】, and the whole T223 line, read 「空」 tr. "empty" (see Section VIII). This is the only doctrinally weighted variant in the chapter supported by the double evidence of 「本論系內多數對底本少數」 tr. "the majority within this treatise's own line against the minority of the base text" and 「跨 T223 全系印證」 tr. "confirmation across the whole T223 line"; offered for the translator's reference and recorded without judgement.
Ninth set: the closing sentence of Sūtra ② is identical word for word. This treatise's〔T25 0388c13〕「用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘」 tr. "because of using nothing to be attained. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle" and T223's〔T08 0247a17〕 are identical word for word. This is the final sentence of the whole chapter's sūtra text; T223's chapter "Eloquence" passes directly after this sentence into the next chapter, "Riding the Vehicle" (see the tenth set).
Tenth set: Treatise ② has no counterpart at all in the sūtra explained (insertion at the end). After the closing sentence of Sūtra ②, this treatise inserts the entire Treatise ②〔T25 0388c14–〕, of some seven hundred characters (the reason meditation is the first of the setting out, the four immeasurables taking beings as object, the eighteen emptinesses, the analysis of neither knowledge nor non-knowledge, the verse on decisive knowledge, and so on—that is, the explanations of Sections II and III); whereas T223, after the closing sentence of Sūtra ②〔T08 0247a17〕, turns with no gap directly to the chapter title of the next chapter, "Riding the Vehicle"〔T08 0247a19〕, and at the place corresponding to Treatise ② it has not a single character. Thus this chapter's two Sūtra sections ① and ② join end to end in T223 to form a complete and continuous sūtra text, whose boundaries〔T08 0244c17–0247a19〕 coincide exactly with the union of this treatise's two Sūtra sections; the two Treatise sections fall wholly outside T223's chapter boundaries—Treatise ① is inserted between Sūtra ① and Sūtra ② (insertion in the middle · T223 continues directly with no gap), and Treatise ② is inserted after the closing sentence of Sūtra ② (insertion at the end · T223 has already passed into the next chapter). This is exactly the same pattern as the insertion of the two Treatise sections in the preceding "The Meaning of the Phrase".
Eleventh set: a distinction concerning a chapter-name label that does not correspond to the content, from a neighbouring text (a distinction of method). A chapter-name label does not necessarily correspond one to one with the chapter's content; the content must be checked word for word rather than relying merely on the label. In the table of contents at the head of the ancient master Jizang's Commentary on the Larger Sūtra, the alternative name listed for the preceding chapter "Delight in Speaking", Chapter 14, is 「富樓那品」 tr. "Chapter on Pūrṇa"〔X24 0195a19〕, while the opening of this chapter (Chapter 15) is precisely Pūrṇa speaking with Śāriputra〔T25 0388a10〕; moreover, 【元】【明】 texts of the sūtra explained title this chapter directly 「富樓那」 tr. "Pūrṇa" (first set). Thus the name 「富樓那」 tr. "Pūrṇa" is attached to the preceding chapter in the ancient master's list of chapters and to this chapter in the variant texts of the sūtra explained. The correspondence between chapter-name label and content must be checked word for word and not determined by the label; recorded without judgement (the same distinction of method as at the end of Section IV of the preceding "Cutting Off Views").
V. The Prajñā Eye
The eye of this chapter lies in making clear, by the two meanings 「大莊嚴」 tr. "great adornment" and 「發趣大乘」 tr. "setting out toward the Great Vehicle" together, how the bodhisattva is a mahāsattva, while his adornment and his setting out finally return to 「用無所得」 tr. "using nothing to be attained." The whole chapter runs down along the single axis of Pūrṇa, in two rounds of exchange (one round on the great adornment, one round on setting out toward the Great Vehicle), both bound to the nothing-to-be-attained and the not-grasping-marks of prajñā.
First, the greatness of the great adornment lies in not setting limits and not grasping the marks of the perfections. In Sūtra ①, where Pūrṇa answers Śāriputra, the meaning of the great adornment lies first in 「不齊限眾生」 tr. "not setting a limit to beings"〔T25 0385c16〕—adorning himself universally for all beings, not liberating only some number of people—and further in the mutual inclusion of the six perfections. Treatise ① gathers this meaning into a single sentence, 「若菩薩為一切智故，不取諸波羅蜜相，而能行諸波羅蜜，是名『菩薩大莊嚴』」 tr. "if a bodhisattva, for the sake of omniscience, does not grasp the marks of the perfections and yet is able to practise the perfections, this is called 'the bodhisattva's great adornment'"〔T25 0387c09〕. Thus the greatness of the great adornment lies not in the quantity of adornment, but in being in accord with the mind of sarvajñā and not grasping the marks of the perfections, so that 「一波羅蜜備生諸波羅蜜」 tr. "in one perfection all the perfections are fully produced"〔T25 0387c11〕. Therefore, though he practises the six perfections everywhere, he does not cling to the merit of being the one who practises.
Second, the setting out of setting out toward the Great Vehicle lies in taking beings as object and not being born according to meditation. Sūtra ② takes the perfection of meditation as the first of the setting out, and Treatise ② explains the reason (entering the immeasurable of loving-kindness through meditation, nothing can destroy him, and he can produce supernormal powers and transformations); the setting out of the four immeasurable minds lies in 「取眾生相，緣眾生，菩薩常為眾生故行道」 tr. "grasping the mark of beings and taking beings as object; the bodhisattva always practises the path for the sake of beings"〔T25 0388c27〕. Yet setting out is not dwelling in meditation as self-sufficient. Sūtra ② says 「復次，菩薩摩訶薩入禪、入無量心時，亦不隨禪、無量心生」 tr. "furthermore, when the bodhisattva-mahāsattva enters meditation and enters the immeasurable minds, he is also not born according to the meditations and the immeasurable minds"〔T25 0388b18〕, and further, with the wisdom of neither permanent nor impermanent, 「非實、非虛」 tr. "neither real nor false"〔T25 0388c02〕, it blocks his grasping of marks. Thus in the setting out, the mind takes beings as object yet is not born according to meditative absorption, and does not grasp the marks of dharmas.
Third, the two meanings return together to using nothing to be attained: this is the eye of prajñā. The sections of Sūtra ② repeatedly conclude in nothing to be attained, in the closing sentence 「用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘」 tr. "because of using nothing to be attained. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle"〔T25 0388c13〕. At the end of Treatise ② the treatise distinguishes neither knowledge nor non-knowledge, saying 「非智者，空故，無空相故，畢竟清淨故。非不智者，觀無常、苦、空等入般若波羅蜜中故」 tr. "It is not knowledge because it is empty, because it has no mark of emptiness, because it is ultimately pure. It is not non-knowledge because, contemplating impermanence, suffering, emptiness, and so on, it enters into prajñāpāramitā"〔T25 0389a19〕, and finally returns to the verse on decisive knowledge, 「行者捨諸法，亦不依止慧，亦無所分別，是為決定智」 tr. "the practitioner relinquishes all dharmas, nor does he rely on wisdom, nor has he anything he discriminates: this is decisive knowledge"〔T25 0389a25〕—relinquishing all dharmas and not relying on wisdom, discriminating nothing: this is decisive knowledge. Thus this chapter, from the non-grasping of marks in the great adornment and the not-being-born in the setting out, to 「用無所得」 tr. "using nothing to be attained", which blocks what is adorned and what is set out toward, runs in a single line; and where it comes to rest is solely the prajñā eye of practising the six perfections with a mind of nothing to be attained, the mind taking beings as object without clinging to the mark of beings.
VI. Divergent Readings of the Masters
This section records, for the ancient masters who cite and explain this chapter, the correspondence between what they comment on or cite and this chapter, and does not judge the masters' interpretations. The network of ancient masters for this chapter is as follows. Jizang's Commentary on the Larger Sūtra comments on it line by line directly, and its support is the richest (including the threefold outline, the similes of the long journey and of defeating bandits, the three-stage criterion of great adornment, setting out, and riding the vehicle, the broad explanation of the three meanings, the five meanings of the mutual inclusion of the six perfections, the four-section outline of setting out, and the question why setting out starts from meditation). In the surviving fragments of Huiying's Commentary the line-by-line commentary on this chapter is lacking (a large section from Chapter 13 onward is missing), and only two remote forward-looking references are found, both calling this chapter 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment", which are recorded as collateral evidence for a variant name. Junzheng's Profound Meaning of the Four Mahāyāna Treatises has one direct and precise citation (the three concepts great adornment / setting out / riding the vehicle, linked to a three-stage doctrinal classification). In Zhiyi's writings no citation is found. In addition, a distinction concerning names identical to the chapter's is attached in the final paragraph.
Jizang's Commentary on the Larger Sūtra (X24n0451) directly explains the sūtra passage, and its support is the richest among the ancient masters for this chapter. Both the general table of contents at the head of the work and the chapter-title line of its line-by-line commentary list only one name for this chapter, 「辯才品第十五」 tr. "Chapter on Eloquence, the Fifteenth"〔X24 0195a20〕〔X24 0243b13〕, with no interlinear alternative name (unlike the preceding chapters "Vajra" and "Delight in Speaking", for which the table of contents lists alternative names side by side; the table of contents has no interlinear note for this chapter, and this asymmetry is honestly recorded). For its threefold outline it says 「具皆說三義，從能說為目也。品三：初、求說；二、許說；三、正說」 tr. "all fully speak of three meanings; the title is taken from the one able to speak. The chapter has three parts: first, the request to speak; second, the permission to speak; third, the actual speaking"〔X24 0243b14〕—outlining this chapter in three parts, request, permission, and actual speaking, a method of outlining consistent with the series of Chapters 13 and 14. In explaining the great adornment it first uses twin similes, saying 「如人破必須器杖，如人遠行必須資粮行」 tr. "as a person defeating [bandits] must have weapons, as a person travelling far must have provisions for the journey"〔X24 0243b16〕—closely resonating with the twin similes of Treatise ①, of weapons for defeating bandits and provisions for a long journey (Section III, first; the word order is reversed but the images correspond completely). It sets the three concepts great adornment, setting out, and riding the vehicle side by side and distinguishes them, saying 「次從一切名為發趣」 tr. "next, from all, it is called setting out"〔X24 0243b21〕, and judges them by three stages of the emptiness of beings and the emptiness of dharmas, saying 「未得生、法二空行施為大莊嚴，得眾生空、未得法空為發趣」 tr. "practising giving without yet having attained the two emptinesses, of beings and of dharmas, is great adornment; having attained the emptiness of beings but not yet the emptiness of dharmas is setting out"〔X24 0243c04〕. This three-stage criterion, 「未得生法二空／得眾生空未得法空／具得生法二空」 tr. "not yet having attained the two emptinesses of beings and dharmas / having attained the emptiness of beings but not yet the emptiness of dharmas / having fully attained the two emptinesses of beings and dharmas", is nearly word for word the same as Junzheng's three-stage interpretation (the Junzheng entry below). Outlining the main text of Sūtra ①, it says 「身子問下，第三、廣釋三義」 tr. "from 'Śāriputra asks' onward is the third: the broad explanation of the three meanings"〔X24 0243c07〕, and further marks two parts, 「初、明菩薩得大莊嚴之名」 tr. "first, making clear that the bodhisattva obtains the name of great adornment"〔X24 0243c09〕. On the mutual inclusion of the six perfections it proposes five meanings, saying 「然六度相攝可有五義」 tr. "yet the mutual inclusion of the six perfections may have five meanings"〔X24 0243c23〕. These five meanings are Jizang's own doctrinal refinement and are not present in the original text of this chapter of T1509 (the treatise says only 「一波羅蜜備生諸波羅蜜」 tr. "in one perfection all the perfections are fully produced", and does not unfold a fivefold classification of mutual inclusion); they are honestly recorded as Jizang's independent deepening of interpretation. Outlining the setting-out section of Sūtra ②, it proposes a four-section outline of setting out, saying 「一、約禪中攝五句大乘發趣」 tr. "first, in terms of meditation, gathering five phrases of setting out toward the Great Vehicle"〔X24 0244a10〕—broadly corresponding to the four-section structure of Sūtra ② in this treatise, four dhyānas → four immeasurables → the thirty-seven limbs of the path and the eighteen unshared dharmas → the eighteen emptinesses and neither permanent nor impermanent (the wording of the outline differs from the original text, but the points of division coincide). It poses the same question as Treatise ②, saying 「六度中何不從初及後說，而說禪起為發趣」 tr. "among the six perfections, why not speak from the first or from the last, but say that setting out starts from meditation?"〔X24 0244a15〕. This question and the question of Treatise ② (「六波羅蜜中，若逆說，則應說般若波羅蜜」 tr. "among the six perfections, if one speaks in reverse order, one should speak of prajñāpāramitā"〔T25 0388c14〕 and 「今何以乃說禪波羅蜜為首」 tr. "why now does it speak of the perfection of meditation as first?"〔T25 0388c16〕) are exactly the same question, and the two sides each answer it independently (the treatise-author answers with the two meanings of the indestructible absorption of loving-kindness and of supernormal powers and transformations; Jizang answers with two meanings, that morality arises from giving, and that loving-kindness arises within meditation and the five supernormal powers transform beings). The argumentative structure of the answers overlaps highly but is not a word-for-word transmission; the parallel of the question and of the argumentative structure is recorded, without determining whether it is a direct citation or an independent coincidence of common doctrinal knowledge.
In the surviving fragments of Huiying's Commentary (X46n0791), the line-by-line commentary on this chapter is lacking. The line-by-line commentary of Huiying's original fragments skips a large section from Chapter 13 to Chapter 38 (including this chapter, the chapter "Eloquence"), so the line-by-line commentary on this chapter falls within this large gap and does not survive in these fragments. A word-by-word check in this section finds two remote forward-looking references: elsewhere in his commentary Huiying refers ahead to this chapter, saying 「依下大誓莊嚴品亦云不二」 tr. "according to the Chapter on the Great Vow-Adornment below, it also says 'non-dual'"〔X46 0808b12〕 and 「依下大誓莊嚴品云遍」 tr. "according to the Chapter on the Great Vow-Adornment below, it says 'pervading'"〔X46 0808b14〕. Both call this chapter 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment" (agreeing three ways with the chapter-title reading of 【石】 text within this treatise's line and with the formula 「大誓莊嚴」 tr. "great vow-adornment" in the main text of the sūtra explained; see Section VIII), and they refer precisely to the passage of Sūtra ① on the four immeasurable minds, 「以慈廣大，無二、無量，無怨、無恨、無惱心行，遍滿一方」 tr. "with a mind of loving-kindness vast and great, non-dual, immeasurable, without enmity, without resentment, without vexation, he moves and pervades one direction"〔T25 0388a14〕. Honestly recorded: this chapter has no independent line-by-line commentary in Huiying's surviving fragments, only these two precise references, which are not line-by-line in character; his calling this chapter 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment" may be recorded as collateral evidence for the variant name, and it is not claimed without grounds that he had a line-by-line commentary.
Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has one direct, precise, thematically relevant citation. Junzheng poses a question directly on this chapter's three concepts, 「大莊嚴／發趣大乘／乘於大乘」 tr. "great adornment / setting out toward the Great Vehicle / riding the Great Vehicle", and answers by invoking the 「釋論」 tr. "Expository Treatise" (that is, T1509), saying 「問：若為是大莊嚴與大莊嚴發趣耶？答：釋論三空文云：大莊嚴發趣，大莊嚴乘於大乘也」 tr. "Question: Which is the great adornment, and which the great adornment's setting out? Answer: The passage on the three emptinesses in the Expository Treatise says: the great adornment sets out; the great adornment rides the Great Vehicle"〔X46 0567a10〕. It then judges by three progressive stages of the emptiness of beings and the emptiness of dharmas, saying 「猶存有吾我，所以未得生空，直名為大莊嚴也」 tr. "since 'I' and self still remain, the emptiness of beings is not yet attained; it is simply called great adornment"〔X46 0567a13〕, 「捨內外所有無有吾我之心，即得生空，名為發趣大乘也」 tr. "relinquishing all that is inner and outer, without a mind of 'I' and self, one attains the emptiness of beings; this is called setting out toward the Great Vehicle"〔X46 0567a14〕, and 「三事畢竟淨，具足生法二空，故名為乘於大乘也」 tr. "the three things are ultimately pure and the two emptinesses of beings and dharmas are complete; therefore it is called riding the Great Vehicle"〔X46 0567a16〕. This three-stage doctrinal classification, 「吾我未空／生空已得法空未得／生法二空俱得」 tr. "'I' and self not yet empty / the emptiness of beings attained, the emptiness of dharmas not yet attained / both emptinesses, of beings and of dharmas, attained", is nearly word for word the same as Jizang's three stages〔X24 0243c04〕. Although Junzheng heads this passage with 「釋論……云」 tr. "the Expository Treatise … says", the refined framework of doctrinal classification pairing terms such as 「三空」 tr. "three emptinesses", 「生空」 tr. "emptiness of beings", and 「法空」 tr. "emptiness of dharmas" is not found in the original text of this chapter of T1509, and should be regarded as an interpretive deepening by Junzheng (or by the tradition on which he drew), not a word-for-word citation of this chapter. This phenomenon of coincidence or common source is recorded, without determining which came first or whether one cites the other directly.
Further, many uses of names identical to this chapter's name and core terms do not cite this chapter; this is noted to prevent confusion. First, this section searched the writings of the Zhiyi line for 「大莊嚴品」 tr. "Chapter on the Great Adornment", 「辯才品」 tr. "Chapter on Eloquence", 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment", 「富樓那品第十五」 tr. "Chapter on Pūrṇa, the Fifteenth", and for wording unique to this chapter (such as "like a person travelling far, who carries ample provisions", "not setting a limit to beings", "in one perfection all the perfections are fully produced"): all yield 0 hits, which is recorded as absence, and nothing is fabricated. Second, the term 「大莊嚴」 tr. "great adornment" has general usages in Chinese Buddhist literature (such as 「大莊嚴三昧」 tr. "the samādhi of great adornment"), and 「四無量心」 tr. "the four immeasurable minds" is a general term of Chinese Buddhist doctrine; but the contexts of the three masters cited in this section have all been checked word for word and confirmed to refer to the context of this chapter's three concepts or to its passage on the four immeasurable minds (Huiying's two references have been checked word for word as referring precisely to this chapter's Sūtra ①, not a general usage), and they are not traps of identical names.
VII. Cross-reading and Further Resonances
The bones of this chapter are three, all taken up by the prajñā line and by later commentaries.
First, the transmission of the four-name configuration of the chapter name. This chapter has four names side by side (Great Adornment / Eloquence / Pūrṇa / Great Vow-Adornment), interweaving with the variant names of the sūtra explained. The ancient master Huiying's Commentary calls this chapter 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment" in two places〔X46 0808b12〕〔X46 0808b14〕, agreeing three ways with the chapter title of 【石】 text within this treatise's line and with the formula 「大誓莊嚴」 tr. "great vow-adornment" in the main text of the sūtra explained. The four names stand side by side because this chapter is taught by Pūrṇa (「富樓那品」 tr. "Chapter on Pūrṇa"), takes great adornment / great vow-adornment as its formula (「大莊嚴品」 tr. "Chapter on the Great Adornment", 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment"), and takes its name from eloquence (「辯才品」 tr. "Chapter on Eloquence"): the sūtra-transmitters, the treatise-transmitters, and the commentators each titled it from one aspect. This section records the transmission and does not fix a reading on anyone's behalf; the sources involved are all found in the word-for-word records of Sections IV, VI, and VIII.
Second, the transmission of the three-stage doctrinal classification of great adornment, setting out, and riding the vehicle. In Sūtra ① of this chapter Pūrṇa sets out his thesis in three phrases, 「是菩薩大莊嚴，是菩薩發趣大乘，是菩薩乘於大乘」 tr. "this bodhisattva is greatly adorned; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle"〔T25 0385c07〕, and the ancient masters Jizang and Junzheng each judge these as three stages by the attainment or non-attainment of 「生空／法空」 tr. "the emptiness of beings / the emptiness of dharmas." Jizang says 「未得生、法二空行施為大莊嚴，得眾生空、未得法空為發趣」 tr. "practising giving without yet having attained the two emptinesses, of beings and of dharmas, is great adornment; having attained the emptiness of beings but not yet the emptiness of dharmas is setting out"〔X24 0243c04〕; Junzheng says 「猶存有吾我，所以未得生空，直名為大莊嚴也」 tr. "since 'I' and self still remain, the emptiness of beings is not yet attained; it is simply called great adornment"〔X46 0567a13〕, 「捨內外所有無有吾我之心，即得生空，名為發趣大乘也」 tr. "relinquishing all that is inner and outer, without a mind of 'I' and self, one attains the emptiness of beings; this is called setting out toward the Great Vehicle"〔X46 0567a14〕, and 「三事畢竟淨，具足生法二空，故名為乘於大乘也」 tr. "the three things are ultimately pure and the two emptinesses of beings and dharmas are complete; therefore it is called riding the Great Vehicle"〔X46 0567a16〕—the three stages of the two masters are nearly word for word the same. Thus the doctrinal framework of this chapter's three-phrase thesis was taken up and judged by the ancient masters in an independent (or common-source) three-stage framework. This section records the transmission and does not fix a reading on anyone's behalf; the sources involved are all found in the word-for-word records of Section VI.
Third, the transmission of the mutual inclusion of the six perfections and of the twin similes of the long journey and of defeating bandits. In Treatise ① this chapter establishes the meaning of the mutual inclusion of the six perfections, 「一波羅蜜備生諸波羅蜜」 tr. "in one perfection all the perfections are fully produced"〔T25 0387c11〕, and the twin similes of provisions for a long journey and weapons for defeating bandits〔T25 0387a26〕, and the ancient master Jizang takes them up. Jizang, with 「然六度相攝可有五義」 tr. "yet the mutual inclusion of the six perfections may have five meanings"〔X24 0243c23〕, unfolds a fivefold classification of the mutual inclusion of the six perfections (Jizang's own doctrinal deepening, not the original text of this treatise), and with 「如人破必須器杖，如人遠行必須資粮行」 tr. "as a person defeating [bandits] must have weapons, as a person travelling far must have provisions for the journey"〔X24 0243b16〕 takes up this chapter's twin similes (the word order reversed, the images wholly the same). Thus the doctrinal framework of this chapter's mutual inclusion of the six perfections and of the twin similes was taken up and judged by the ancient master in an independent framework. This section records the transmission and does not fix a reading on anyone's behalf; the sources involved are all found in the word-for-word records of Section VI.
As regards the sequence of this treatise, this chapter has explicit internal cross-references, tied by the treatise-author himself. First, at the end of Treatise ① it points back with 「如先說」 tr. "as explained before" to the words of naming and praise in Sūtra ①, saying 「『十方諸佛稱名讚歎』、『成就眾生』、『淨佛世界』，如先說」 tr. "'the Buddhas of the ten directions call his name in praise', 'bringing beings to maturity', 'purifying a Buddha-world'—as explained before"〔T25 0388a08〕. By 「如先說」 tr. "as explained before" the treatise-author himself marks these three phrases as words already spoken in Sūtra ①, which he takes up and uses here. Second, Treatise ② itself ties Pūrṇa's sūtra text to be the basis of what it explains, saying 「四無量心生六波羅蜜，富樓那此中自說因緣」 tr. "the four immeasurable minds give rise to the six perfections; Pūrṇa himself states the causes and conditions here"〔T25 0389a06〕: the treatise-author himself marks what Pūrṇa said in Sūtra ② as the basis of his explanation of the four immeasurable minds. For these self-ties of the line of meaning, this section records the transmission and does not fix a reading on anyone's behalf.
VIII. Witnesses and Editions
The collation points of this chapter that may bear on the meaning of the sūtra are selected below; the variant readings are preserved side by side, and the main text continues to follow the reading of the current base text.
0385c04 (chapter title · the four names in the transmitted texts of both sides kept side by side in full): （大智…五）十二字【大】｜大智度論釋富樓那品第十五【元】｜釋富樓那品第十五【明】｜大智度第十五品釋辯才品【宮】｜大誓莊嚴品十四【石】｜〔大智…五〕十二字－【聖】. Among the six texts of this treatise's line, the Taishō base text titles it 「大莊嚴品」 tr. "Chapter on the Great Adornment", 【元】【明】 read 「富樓那品」 tr. "Chapter on Pūrṇa", 【宮】 reads 「辯才品」 tr. "Chapter on Eloquence", 【石】 reads 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment" (and records the chapter number as 「十四」 tr. "fourteen", one less than the Taishō edition, of the same type as the Ishiyama numbering shift in the fascicle-end title that follows), and in 【聖】 this whole passage is missing. There is also a nested inner collation note covering, within 「大莊嚴」 tr. "Great Adornment", the character 「大」 tr. "great" itself: 〔大〕－【宋】【宮】—that is, the two texts 【宋】【宮】 lack this 「大」 tr. "great" (if so, the title would read closer to 「莊嚴品」 tr. "Chapter on Adornment" than to 「大莊嚴品」 tr. "Chapter on the Great Adornment"; but the 【宮】 text already reads 「辯才」 tr. "Eloquence" in the outer layer, so this inner notation may reflect a residue of the underlying collation within the nested range; the two layers are recorded side by side, without forcing a single determination). It forms an interwoven contrast with the chapter title of the sūtra explained, T223: T223's Taishō base text reads 「辯才」 tr. "Eloquence", 辯才【大】｜富樓那【元】【明】｜大莊嚴【聖】, and beneath T223's chapter-title line the Taishō edition embeds a collation note, 「丹本名為富樓那品」 tr. "the Khitan text names it the Chapter on Pūrṇa" (（丹本…品）八字【大】｜〔－〕【宋】【元】【明】【宮】【聖】; this note is found only in 【大】). Thus the 【元】【明】 of both sides lean toward 「富樓那」 tr. "Pūrṇa", and this treatise's 【宮】 and T223's Taishō base text both read 「辯才」 tr. "Eloquence": the four names interweave and appear across the two lines (see Section I and the first set of Section IV). The main text follows the base text, 「大莊嚴品」 tr. "Chapter on the Great Adornment."
0385c07 (great / great vow · some twenty-two occurrences running through this chapter): 大【大】＊，大誓【聖】【石】＊ (「＊」 tr. "asterisk" is a CBETA mark indicating that this type of variant recurs within this chapter). Within this chapter the variant 「大【大】｜大誓【聖】（【石】部分同見）」 tr. "'great' in 【大】 | 'great vow' in 【聖】 (in part also seen in 【石】)" occurs some twenty-two times, distributed as follows: in the fifteen occurrences before〔T25 0387a27〕 (the point from which the Ishiyama text first ceases to take part), both 【聖】 and 【石】 read 「大誓」 tr. "great vow"; in the seven occurrences after it (all falling within Treatise ①), only the 【聖】 text reads 「大誓」 tr. "great vow", and the 【石】 text no longer takes part (this break in the distribution is honestly recorded, and its cause is not speculated on). A three-way cross-check with the word-for-word comparison against the sūtra explained, T223: T223's main text throughout has the four-character formula 「大誓莊嚴」 tr. "great vow-adornment", and the collation note on the T223 side, 誓【大】＊｜〔－〕【聖】＊ (that is, on the T223 side only the Shōgozō text lacks 「誓」 tr. "vow", and the other five texts all read 「大誓」 tr. "great vow"), together form a distribution matrix spanning two works and twelve texts (this treatise's mainstream 「大莊嚴」 tr. "great adornment" / this treatise's Shōgozō and Ishiyama texts 「大誓莊嚴」 tr. "great vow-adornment" = T223's mainstream 「大誓莊嚴」 tr. "great vow-adornment" / T223's 【聖】 「大莊嚴」 tr. "great adornment"); offered for the translator's reference and recorded without judgement. The main text follows the base text, 「大莊嚴」 tr. "great adornment."
0387a12 (world / land · two occurrences in the same sentence of the words of praise in Sūtra ①): 世界【大】＊，國土【石】＊—the sentence 「某世界某菩薩摩訶薩大莊嚴，成就眾生，淨佛世界」 tr. "in such-and-such a world, such-and-such a bodhisattva-mahāsattva is greatly adorned, brings beings to maturity, and purifies a Buddha-world" (the fourth set of Section IV). The base text reads 「世界」 tr. "world", the 【石】 text reads 「國土」 tr. "land", agreeing three ways with the 「國土」 tr. "land" of T223's base text〔T08 0246b10〕. "World" and "land" are synonymous (both render terms of the lokadhātu / kṣetra family) and stand side by side; recorded without judgement. The main text follows the base text, 「世界」 tr. "world."
0387b25 (outflows / suffering): 漏【大】，苦【宋】【宮】【聖】—the sentence 「得漏盡，入涅槃」 tr. "attaining the exhaustion of the outflows, entering nirvāṇa" (the lead-in to the account of the gulf in wisdom and supernormal powers of the arhats). The base text reads 「漏盡」 tr. "exhaustion of the outflows", and the three texts 【宋】【宮】【聖】 read 「苦盡」 tr. "exhaustion of suffering." 「漏盡」 tr. "Exhaustion of the outflows" (outflows = āsrava, the afflictions; the standard expression for the fruit of arhatship) and 「苦盡」 tr. "exhaustion of suffering" (suffering = duḥkha; an expression within the framework of the four truths) are two different axes of doctrinal expression, not a simple graphic corruption; the doctrinal weight is heavier; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「漏」 tr. "outflows."
0387c11 (fully / pervasively / edge · the chapter's core sentence): 備【大】，徧【宋】【元】【明】【宮】，邊【聖】—the sentence 「一波羅蜜備生諸波羅蜜」 tr. "in one perfection all the perfections are fully produced" (in the entry of Section II, 「一波羅蜜備生諸波羅蜜」 tr. "in one perfection all the perfections are fully produced", the character 「備」 tr. "fully" itself). The base text reads 「備」 tr. "fully" (completely provided and produced), the four texts 【宋】【元】【明】【宮】 read 「徧」 tr. "pervasively" (produced throughout), and the 【聖】 text reads 「邊」 tr. "edge" (found singly in 【聖】, with no echo in the other texts; more likely a graphic corruption of 「徧」 tr. "pervasively"). 「備生」 tr. "fully produced" and 「徧生」 tr. "pervasively produced" are close in meaning but slightly different in emphasis; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「備」 tr. "fully."
0387c13 (debate / meaning): 議【大】，義【宋】【元】【明】【宮】—the sentence 「助分別說，開論議門」 tr. "assisting the analytical explanation, opening the gate of debate." The base text reads 「論議」 tr. "debate" (the manner of discussion and analysis), and the four texts read 「論義」 tr. "discussion of meaning" (the doctrinal content itself); the emphasis of the words differs; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「議」 tr. "debate."
0388b17 (immeasurable / four immeasurable): 無【大】，四無【元】【明】【石】—the sentence 「是名菩薩摩訶薩行無量心時毘梨耶波羅蜜」 tr. "this is called the bodhisattva-mahāsattva's perfection of vigour when practising the immeasurable minds." The three texts 【元】【明】【石】 explicitly have 「四無量心」 tr. "the four immeasurable minds" (the standard four limbs: loving-kindness, compassion, joy, and equanimity), whereas the base text here has only 「無量心」 tr. "the immeasurable minds" (without the number). Checking the other rounds of the same section of Sūtra ② in this chapter, the base text itself alternates between 「無量心」 tr. "the immeasurable minds" and 「四無量心」 tr. "the four immeasurable minds" (this is not unique to this one place), so this variant only reflects a local levelling by the texts of the same alternating usage that runs throughout; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「無」 tr. "immeasurable."
0388c02 (false / empty · the variant carrying the heaviest doctrinal weight in this chapter): 虛【大】，空【宋】【元】【明】【宮】—the third double negation in the sentence 「非常、非無常智慧，非樂、非苦，非實、非虛，非我、非無我智慧」 tr. "the wisdom that is neither permanent nor impermanent, neither pleasant nor painful, neither real nor false, the wisdom that is neither self nor not-self." The base text (【大】) alone reads 「虛」 tr. "false", while its four texts 【宋】【元】【明】【宮】, and T223's base text〔T08 0247a05〕 with 「非實非空」 tr. "neither real nor empty", all read 「空」 tr. "empty"—that is, among the six texts of this treatise only 【大】 holds 「虛」 tr. "false", while the other five share 「空」 tr. "empty" with the whole T223 line. The doctrinal difference in position between 「空」 tr. "empty" (śūnya, the core technical term of prajñā learning) and 「虛」 tr. "false" (in the general sense of false, not real) is marked. Among all the collation variants of this chapter, this set is the only doctrinally weighted variant supported by the double evidence of 「本論系內多數對底本少數」 tr. "the majority within this treatise's own line against the minority of the base text" and 「跨 T223 全系印證」 tr. "confirmation across the whole T223 line"; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「虛」 tr. "false."
0389a19 (emptiness / fixed): 空【大】，定【宋】【元】【明】【宮】【聖】【宮】 (the original CBETA collation note itself lists 「【宮】」 tr. "the Palace edition" twice; this section transcribes this technical duplication at the level of the source character for character, and it is not an error of transcription in this section)—the sentence 「非智者，空故，無空相故，畢竟清淨故」 tr. "it is not knowledge because it is empty, because it has no mark of emptiness, because it is ultimately pure." The base text reads 「無空相故」 tr. "because it has no mark of emptiness" (no mark of emptiness), whereas the five texts 【宋】【元】【明】【宮】【聖】 (almost the whole line) read 「無定相故」 tr. "because it has no fixed mark" (no fixed, determinate mark), so that here the base text is even the sole instance among the six texts. 「空相」 tr. "Mark of emptiness" and 「定相」 tr. "fixed mark" differ markedly in meaning; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「空」 tr. "emptiness."
0389a21 (within / empty): 中【大】，空【宋】【元】【明】【宮】—the sentence 「觀無常、苦、空等入般若波羅蜜中故」 tr. "because, contemplating impermanence, suffering, emptiness, and so on, it enters into prajñāpāramitā." The base text reads 「入般若波羅蜜中故」 tr. "because it enters into prajñāpāramitā" (within prajñāpāramitā), and the four texts read 「入般若波羅蜜空故」 tr. "because it enters the emptiness of prajñāpāramitā"; offered for the translator's reference and recorded without judgement. The main text follows the base text, 「中」 tr. "within."
The collation notes of this chapter number one hundred and eighteen in all. Apart from the chapter-title notes, the roughly twenty-two 「大／大誓」 tr. "great / great vow" variants running throughout, and the nine doctrinally weighted variants listed above, the remaining eighty-seven or so are all graphically or phonetically similar variants (such as two graph-forms of "diligent", two graph-forms of "rest", po / bo in transcriptions, "branch" / "skill", "fall" / "follow", "knowledge" / "know", and so on) or mere additions or omissions of particles; checked note by note, they show no change at the doctrinal level, so they are not unfolded one by one and are passed over only statistically. The closing note at the end of the chapter, 「釋第十五品竟」 tr. "end of the explanation of the fifteenth chapter" (0389a26), is a closing marker of the printed edition's editorial layer and is not counted in the characters of this chapter's main text. The Taishō edition reads 「釋第十五品竟」 tr. "end of the explanation of the fifteenth chapter", and the five texts Song, Yuan, Ming, Palace, and Shōgozō all lack this note (〔－〕); only the Ishiyama text also has this note, with the chapter number as 「四」 tr. "four", that is 「釋第十四品竟」 tr. "end of the explanation of the fourteenth chapter" (collation note 「五【大】｜四【石】」 tr. "five in 【大】 | four in 【石】"). The Ishiyama text is one chapter number lower than the Taishō edition, the same type as the systematic numbering shift in the Ishiyama chapter title 「大誓莊嚴品十四」 tr. "Chapter on the Great Vow-Adornment, fourteen"; the cause has not been forcibly investigated, and it is recorded without judgement.
The base text of this chapter is Fascicle 45 of the Mahāprajñāpāramitā-upadeśa〔T25 0385c04–0389b02〕; this chapter is the last chapter of Fascicle 45, and Fascicle 45 closes at the end of this chapter, so the chapter includes the fascicle-end title 「大智度論卷第四十五」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Forty-five"〔T25 0389a27〕 (the next chapter, Chapter 16, "Riding the Vehicle", begins Fascicle 46 separately). The collation text for the sūtra explained is the chapter "Eloquence", Chapter 15, of the Mahāprajñāpāramitā Sūtra〔T08 0244c17–0247a19〕 (in the Khitan line its chapter title is 「富樓那品」 tr. "Chapter on Pūrṇa", and the texts have four names side by side; see Section I). The collation text for the ancient-master commentaries is Jizang's Commentary on the Larger Sūtra (X24n0451 · the sūtra-explanation section, with the richest support for this chapter); in addition there are Huiying's Commentary (X46n0791 · the line-by-line commentary on this chapter lacking, with only two forward references calling it 「大誓莊嚴品」 tr. "Chapter on the Great Vow-Adornment") and Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784 · one direct citation of the three concepts, a three-stage doctrinal classification, recorded without judgement). Variant notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, and Palace editions, the Shōgozō, and the Ishiyama text. The complete collation notes for this chapter are kept at the end of the working base text; this list transcribes only the principal items that bear on the core doctrinal wording of this chapter, and does not extend to judging the relative merit of the texts.