大智度論 發趣品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Setting Out

I. Structural Placement

This chapter takes up its pen from Subhūti's question about ‘the bodhisattva-mahāsattva's setting out in the Great Vehicle’. The Buddha first answers in general with 「從一地至一地，是名菩薩摩訶薩大乘發趣」 tr. "going from one ground to another ground—this is called the bodhisattva-mahāsattva's setting out in the Great Vehicle"〔T25 0409c24–c25〕, and then at once teaches that all dharmas neither come nor go, and that the bodhisattva, while not being mindful of the stages and not thinking about them, still cultivates and perfects the work of the stages. The first half of Fascicle 49 lists the general headings from the first stage to the tenth, and follows them with the ten matters of the first stage, question by question and answer by answer; the Treatise explanation first makes clear the relation between setting out and the stages, and then explains the first stage in detail. The second half of Fascicle 49 cites the item-by-item questions and answers of the second to the sixth stages, and the Treatise explanation unfolds in turn knowing kindness, patience, great compassion, revering the teacher, much learning, detachment, and the six perfections. Fascicle 50 then cites the twenty non-attachments and the twenty fulfilments of the seventh stage, the two groups of five dharmas of the eighth stage, the twelve dharmas of the ninth stage, and the tenth stage as being like a Buddha; the final Treatise explanation advances from emptiness, signlessness, and non-action to the acceptance of non-arising, the equality of concentration and wisdom, benefiting beings according to their capacities, taking birth in pure lands, and the Dharma Cloud and becoming a Buddha, and it closes with 「菩薩能如是行十地，是名發趣大乘。」 tr. "if a bodhisattva can practise the ten stages in this way, this is called setting out toward the Great Vehicle."〔T25 0419c12〕

Across the whole chapter three Sūtra sections and three Treatise sections alternate strictly. Fascicle 49 ends with the Treatise explanation of the sixth stage, and Fascicle 50 continues under the title 「大智度論釋發趣品第二十之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Setting Out, the Twentieth, the Remainder"〔T25 0416b02〕; this is not a gap in the text's meaning. The title of the next chapter, 「大智度論釋出到品第二十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Going Forth and Arriving, the Twenty-first"〔T25 0419c13〕, begins after this point and is not part of this chapter.

At the outset the treatise-author himself sets up the guiding thread of this chapter: 「知一切法從本已來不來不去、無動無發，法性常住故；又以大悲心故、精進波羅蜜故、方便力故，還修諸善法」 tr. "knowing that all dharmas from the very beginning neither come nor go, are without movement and without setting forth, because the dharma-nature abides constantly; and further, because of the mind of great compassion, because of the perfection of vigour, and because of the power of skilful means, one still cultivates all wholesome dharmas"〔T25 0411a18–a21〕. The first half speaks of not grasping the marks of the stages, the second half of cultivating and perfecting the work of the stages; the two sides depend on each other, and one cannot take only one of them.

This chapter further makes clear that there are two sets of stage-names: one is the ‘shared grounds’, from the stage of dry wisdom to the Buddha stage; the other is the ‘bodhisattva-only grounds’ of 「歡喜地、離垢地、有光地、增曜地、難勝地、現在地、深入地、不動地、善根地、法雲地」 tr. "the Ground of Joy, the Ground Free of Stain, the Ground Possessing Light, the Ground of Increasing Radiance, the Ground Hard to Conquer, the Ground of Manifest Presence, the Ground of Deep Entry, the Unmoving Ground, the Ground of Roots of Goodness, and the Ground of the Dharma Cloud"〔T25 0411a27–a29〕. The treatise says only of the latter that it is 「如《十地經》中廣說」 tr. "as is explained at length in the Ten Stages Sūtra"〔T25 0411a29–b01〕, and in this chapter it does not force the two sets of names into an item-by-item match.

II. Terms Examined

Setting out. The treatise itself explains, 「大乘即是地。」 tr. "The Great Vehicle is precisely the grounds."〔T25 0411a23〕, and it uses leaving a horse to ride an elephant, and leaving an elephant to ride a dragon, as a simile for advancing from stage to stage. ‘Setting out’ here does not mean that some real dharma moves from this place to that place; precisely because all dharmas neither come nor go, what is called setting out is further cultivating a higher stage while not grasping the marks of the stages.

The profound mind. The sūtra takes gathering roots of goodness with the mind of omniscience as the profound mind, and the treatise further says, 「深樂佛道，世世於世間心薄。」 tr. "One delights profoundly in the Buddha path, and life after life one's mind toward the world is thin."〔T25 0411b09–b10〕 The giving, keeping of precepts, cultivation of concentration, and so on that such a person performs are not directed toward blessings and happiness in this world or later worlds, but only toward omniscience; the term also carries the sense of profoundly entering the compassionate mind and benefiting beings.

The mind of sarvajñā. The treatise takes first arousing the intent toward unsurpassed, right, and complete awakening, and binding the mind in the vow to become a Buddha, as ‘the mind in accord with sarvajñā’. This edition's main text keeps the ancient transcription; later vocabulary is matched to it only in the explanation.

The impartial mind and the four immeasurables. The Buddha himself says that the impartial mind is loving-kindness, compassion, sympathetic joy, and equanimity: seeing those who are happy, one wishes beings to gain the happiness of a Buddha; seeing those who suffer, one wishes to remove their suffering; seeing those who neither suffer nor are happy, one wishes them to relinquish love and hate. The ‘relinquishment’ here is a layer distinct from relinquishing wealth and relinquishing the fetters; the treatise says plainly, 「捨有二種：一者、捨財行施，二者、捨結得道。」 tr. "Relinquishment is of two kinds: first, relinquishing wealth and practising giving; second, relinquishing the fetters and attaining the path."〔T25 0411c25–c26〕

The three divisions of seeking the Dharma. The treatise lists three layers: among all dharmas the unsurpassed is nirvāṇa; the skilful means for attaining nirvāṇa is the noble eightfold path; and all good words and true words that assist the noble eightfold path, including the collections of dharmas, the twelve divisions of scripture, and the several Piṭakas. Jizang later cites this ‘the Dharma is of three kinds’ sentence by sentence; see Divergent Readings of the Masters below.

Good in the beginning, the middle, and the end. This chapter sets three groups of explanations side by side: praising giving, praising the precepts, and teaching the fruit of recompense of both; loathing the many sufferings of the three realms, leaving home in body, and leaving the afflictions in mind; teaching the śrāvaka vehicle, the pratyekabuddha vehicle, and the Great Vehicle. All three groups are the treatise's direct teaching, and only when read together does their range of meaning appear.

The acceptance of the non-arising of dharmas. In the section on the fourth stage the treatise explains the relation between dhūta and the acceptance of non-arising by 「果中說因故」 tr. "because the cause is spoken of within the fruit"〔T25 0415b11–b12〕; only in the section on the seventh stage does it give this chapter's proper definition: 「於無生滅諸法實相中，信受、通達、無礙、不退，是名無生忍。」 tr. "Within the real mark of all dharmas, which is without arising and ceasing, to believe and receive, to penetrate, to be unobstructed, and not to retreat—this is called the acceptance of non-arising."〔T25 0417c05–c06〕 At first it is called acceptance and later it is called knowledge, and the treatise further distinguishes their order as coarse and fine.

Threefold purity. The treatise itself explains this as the three of body, four of speech, and three of mind of the ten wholesome paths of action, not as the three gates of liberation. Purity of the three kinds of action in the worldly sense, which still has attachment, is not yet the fulfilment this chapter speaks of; only purity of the three kinds of action together with freedom from attachment is called threefold purity.

The stage of equal concentration and wisdom. The treatise says that in the first three stages wisdom is much and concentration little, and in the later three stages concentration is much and wisdom little; in the seventh stage, with the emptiness of beings and the emptiness of dharmas, concentration and wisdom are equal, and only then can one practise the bodhisattva path in peace and security. This meaning comes directly from this chapter and need not be filled out by borrowing later rankings of stages.

The dharma-body. In the eighth stage one contemplates the Buddha's body as it really is; the treatise says that the Buddha's body is like an illusion and like a conjuration, and is not included in the five aggregates, the twelve sense-fields, or the eighteen elements: 「法身者，不可得法空；不可得法空者，諸因緣邊生法，無有自性。」 tr. "The dharma-body is the emptiness of the unfindable dharma; the emptiness of the unfindable dharma is this: dharmas born at the edge of causes and conditions have no own-nature."〔T25 0418b10–b12〕

The samādhi born of retribution. The illusion-like samādhi still accomplishes the benefit of beings by means of a mind that is put to work; the samādhi born of retribution, by contrast, accomplishes things effortlessly because earlier practice has matured, and the treatise likens it to seeking wealth, which may be obtained through hired labour or obtained spontaneously. ‘Spontaneously’ is said only in contrast to no longer exerting effort in the present; it does not mean obtained without a cause.

The Ground of the Dharma Cloud. With 「譬如大雲澍雨，連下無間」 tr. "just as a great cloud pours down rain, falling continuously without interval"〔T25 0419b25〕 the treatise speaks of pure Buddha-dharmas arising immeasurably moment by moment; after that, in order, come the subduing of Māra, the light of the Buddhas of the ten directions entering the crown of the head, the merits of the ten stages turning into Buddha-dharmas, and the cutting off of the habit-energies of the afflictions and the fulfilment of the Buddha's virtues.

III. Similes and Stories

The simile for setting out first uses the horse, the elephant, and the dragon: advancing a stage is not wholly discarding and destroying the earlier practice, but turning from a narrower conveyance to a higher bearing. The section on the profound mind uses the miser who loves to hoard wealth and treasure to show by contrast that the bodhisattva gathers all merit, great and small, wholly toward omniscience; it also cites Mahākāśyapa, Yaśas, and the elder's daughter of the chapter on Sadāprarudita to prove that those who have not yet tasted the Buddha's wisdom can still profoundly arouse the mind through weariness with the world, abundant merit, and hearing of the Buddha's virtues.

Faculties of faith not yet ripe are like a small child whose five faculties are not yet formed and who cannot tell the good and bad of the five sense-objects; first hearing prajñā is like seeing light through a tiny crack in the dark—though one gets only a little of its flavour, one already leaps up and seeks to get out. In the section on seeking the Dharma, the bodhisattva Delighting in Dharma wishes to use his skin as paper, his bone as a brush, and his blood as ink, and the Buddha, knowing his utter sincerity, appears and teaches him the Dharma; Sadāprarudita, the five hundred nails driven into the body, King Gold-Firm cutting his body to make lamp-wicks, and throwing oneself from a cliff into fire are all used to show seeking the Dharma without sparing body and life, not to set up austerities as a separate path.

The number of dharmas in the first stage is like a good physician who knows that five or ten kinds of medicinal herbs are enough to cure a disease; so one should not raise difficulties merely over the size of the number. The section on knowing kindness uses seed-grain and rain to say that past merit still waits on present conditions, and further tells of the great bear who for seven days fed a man lost on the road, and was then betrayed and killed; when the ungrateful man took the meat both his forearms fell off, and the hunters therefore gave the meat to the Saṅgha. The ancient story is used to say that knowing kindness is the first gate of great compassion.

The joy of the second stage is like bathing and putting on new clothes and looking at one's own adornment; it is also like an elder who plays along with small children and gradually leads them to give up what they like with other things—this says that the bodhisattva uses the happiness of humans and gods to lead beings gradually into the three vehicles. Not abandoning beings is like promising something to someone and then not giving it, which becomes a falsehood. Revering the teacher is like a deep well of sweet water, which requires a well-rope; it is also like rainwater, which does not stay on the mountaintop but returns to low places. Taking the benefit of the teacher's Dharma is like a worn bag holding treasure, or a wretched person holding a torch: one does not discard the treasure and the light because the bag and the person are poor.

Diligently seeking the six perfections is like a merchant providing what is needed in the country he is going to, or a farmer choosing seed suited to the land; much learning is like the great ocean receiving the waters of the ten directions; pure Dharma-giving is like weeding among the sprouts, removing mixed seeking such as fame, profit, and later reward; roots of goodness making the suffering of birth and death thin are like good medicine applied to a sore; making the vow to liberate all and then wishing to take nirvāṇa alone is like laying out a great feast and inviting everyone, and then suddenly giving rise to stinginess and eating it oneself.

In the fifth stage, liberating others after first liberating oneself: it is like someone who cannot swim going into the water to rescue a drowning person, so that both sink. Engaging in profitless talk is like still sitting at ease talking of other things while fire breaks out on all four sides. In the seventh stage, great compassion without object is like an only son who obtains a treasure and deeply thinks of wanting to give it; contemplating the afflictions as the real mark is like one with supernormal powers turning the impure into the pure. In the eighth stage, knowing whether beings' faculties ripen slowly or quickly is like a good physician diagnosing disease; the illusion-like samādhi is like a conjured person who stays in one place while the conjured things pervade the world; the samādhi born of retribution is like seeking wealth turning from obtaining it through hired labour to obtaining it spontaneously.

In the eighth stage, the wheel-turning stage is like the jewelled wheel, unobstructed wherever it goes: the bodhisattva rains down the treasure of the Dharma and fulfils the wishes of beings. In the ninth stage, taking up the share of those to be liberated is like lighting a lamp for those who have eyes, not for the blind: this is not abandoning beings, but discerning whether or not there are causes and conditions by which they can receive benefit. The tenth stage's great cloud pouring down rain gathers up the whole chapter, showing that from cultivating and perfecting stage after stage one arrives at the Buddha-dharmas appearing moment by moment.

IV. The Sūtra Passage Explained

Word-by-word alignment of the first group

What the three Sūtra sections of this treatise cite follows item by item and in the same order the "Setting Out" chapter of the Larger Sūtra, from the opening of the chapter to its close. Each side has one hundred and twelve groups of ‘how does a bodhisattva…’: the ten matters of the first stage, the eight dharmas of the second stage, the five dharmas of the third stage, the ten dharmas of the fourth stage, the twelve detachments of the fifth stage, the six accomplishments and six guardings of the sixth stage, the two groups of twenty dharmas of the seventh stage, the two groups of five dharmas of the eighth stage, the twelve dharmas of the ninth stage, and the tenth stage as being like a Buddha; the order of questions and answers corresponds one to one. The opening sentence reads the same on both sides, 「菩薩摩訶薩大乘發趣」 tr. "the bodhisattva-mahāsattva's setting out in the Great Vehicle"〔T25 0409c23–c24；T08 0256c06–c07〕, and going from stage to stage also reads the same on both sides, 「從一地至一地」 tr. "from one ground to another stage"〔T25 0409c24–c25；T08 0256c07–c08〕.

The seventh item of the fourth stage is the only clear abridgement. This treatise, in both the general list and the item-by-item answer, reads only 「厭世間心」 tr. "the mind weary of the world"〔T25 0410a25、0413a29〕; the sūtra being explained reads 「厭世間心，順涅槃心」 tr. "the mind weary of the world, the mind in accord with nirvāṇa"〔T08 0257a09〕, and in the item-by-item answer again 「厭世間心、順涅槃心」 tr. "the mind weary of the world, the mind in accord with nirvāṇa"〔T08 0258b12–b13〕. This treatise's ten items are still complete, and no item is missing because this paired phrase is omitted; here the two texts respectively show the abridged form and the full sentence.

The other substantive variants include: this treatise's 「深心堅固，是不可得故」 tr. "the profound mind is firm, because this is unfindable"〔T25 0410a02–a03〕, where the sūtra reads 「深心堅固，用無所得故」 tr. "the profound mind is firm, because of making use of nothing to be attained"〔T08 0256c15〕; this treatise's 「與人、受人不可得故」 tr. "because the one who gives and the one who receives are unfindable"〔T25 0410a04–a05〕, where the sūtra reads 「施者、受者不可得故」 tr. "because the giver and the receiver are unfindable"〔T08 0256c16–c17〕; this treatise's 「莊嚴佛國土亦不自高」 tr. "adorning the Buddha-land, yet not exalting oneself"〔T25 0410a18–a19〕, where the sūtra reads 「淨佛國土，亦不自高」 tr. "purifying the Buddha-land, yet not exalting oneself"〔T08 0257a02–a03〕. These are transmission variants at the same position in the list of dharmas; the readings of the two texts are presented side by side.

In the answer on the acceptance of non-arising in the seventh stage, this treatise reads 「為諸法不生不滅、不作故。」 tr. "because all dharmas neither arise nor cease and are not made."〔T25 0416c01–c02〕, while the sūtra reads 「不生不滅，不作忍故」 tr. "because of the acceptance of non-arising, non-ceasing, and non-making"〔T08 0259a19–a20〕. In the first group of the eighth stage this treatise actually has five questions and five answers, yet its concluding sentence reads 「是為菩薩住八地中具足四法。」 tr. "This is the bodhisattva abiding in the eighth stage and fulfilling four dharmas."〔T25 0416c19〕; the sūtra reads 「是為菩薩住八地中具足五法」 tr. "this is the bodhisattva abiding in the eighth stage and fulfilling five dharmas"〔T08 0259b08–b09〕. In the answer on the vow in the ninth stage this treatise reads 「六波羅蜜具足故。」 tr. "because the six perfections are fulfilled."〔T25 0416c29〕, while the sūtra reads 「得六波羅蜜具足故」 tr. "because of attaining the fulfilment of the six perfections"〔T08 0259b19–b20〕. For the shared-stage name in the tenth stage this treatise reads 「八忍地」 tr. "the ground of the eight acceptances"〔T25 0417a22〕, while the sūtra reads 「八人地」 tr. "the ground of the person of the eight"〔T08 0259c12〕.

Near-complete restatement in the later text

This treatise does not merely take one or two sentences at the beginning to explain, but restates nearly in full the semantic order of the two hundred and twenty-nine sections of the sūtra chapter it explains: the three cited Sūtra sections fall into two hundred and forty-three sections in this treatise because a number of concluding sentences are set apart as their own sections, not because content is added or missing. Apart from the one paired phrase in the fourth stage, which is a clear abridgement, every other item can be traced back question by question and answer by answer; the structure of this chapter is first to cite the sūtra nearly in full, and then to explain it in sections by the first stage, the second to sixth stages, and the seventh to tenth stages, which is a different manner of citation from a single-point alignment of an opening sentence.

V. The Prajñā Eye

This chapter speaks of the Great Vehicle as advancing stage by stage, yet it first cuts off the misunderstanding most easily produced: if the stages have ten levels, it seems that some really existing practitioner walks from one really existing position to another. The treatise-author says on the contrary that all dharmas from the beginning neither come nor go, and are without movement and without setting forth; but this does not bring cultivation to a halt, because through great compassion, vigour, and skilful means the bodhisattva still cultivates wholesome dharmas and further seeks higher stages. ‘Not seeing the stages’ breaks the clinging to the marks of the stages; ‘cultivating and perfecting the work of the stages’ guards the practice of causes and conditions.

The number of dharmas in each stage also brings this structure back again and again. The profound mind of the first stage is 「是不可得故」 tr. "because this is unfindable"〔T25 0410a03〕; the impartial mind is because beings are unfindable, and giving is because the one who gives and the one who receives are unfindable; in the fourth stage one does not grasp the marks of the precepts yet does not abandon the precepts; in the fifth stage, because inner and outer dharmas are unfindable, one leaves self-exaltation and contempt of others; in the seventh stage the twenty non-attachments are listed first, followed at once by the twenty fulfilments; in the eighth stage one contemplates lands and adorns lands yet has no thought of Buddha-lands; in the ninth stage one also does not grasp marks in birth and in emitting light. Unfindability is not a conclusion added beyond the number of dharmas; it is the practice by which the number of dharmas becomes pure.

The seventh stage states this meaning most concentratedly. Fulfilling emptiness is not merely knowing a name: the treatise sets side by side the eighteen emptinesses, the emptiness of beings and the emptiness of dharmas, and ultimate emptiness, without clinging; signlessness is that nirvāṇa can be realised but cannot be made; for non-action only the name ‘knowing’ is established; and great compassion without object still keeps beings in compassionate mind within the dharma-nature, and even within the real mark, which are also empty. ‘Not being mindful of beings’ and ‘purifying the Buddha-world’ seem to be opposed; the treatise answers that one teaches beings to abide in the ten wholesome deeds without grasping the mark of beings, and therefore merit is pure and becomes unobstructed adornment.

Nor is the acceptance of non-arising a freezing of the activity of causes and conditions into stillness. The treatise speaks of acceptance as believing and receiving, penetrating, being unobstructed, and not retreating, and of knowledge as knowing that name-and-form does not arise; it goes on to speak of the non-dual Dharma, of turning away the view of dharmas and the view of nirvāṇa, of leaving subtle craving, views, and conceit, and of the equality of concentration and wisdom. In the eighth stage, through the illusion-like samādhi, one performs the work of benefiting beings everywhere while the mind does not move; in the ninth stage one gathers in boundless worlds through vows and eloquence; in the tenth stage one rains the Dharma as a great cloud. Looking back from here, the eye of meaning of prajñā is from beginning to end this: not grasping and yet able to practise, practising and yet not grasping.

VI. Divergent Readings of the Masters

Sengrui's Preface says 「三分除二得此百卷」 tr. "of three parts, two were removed, and these hundred fascicles were obtained"〔T55 0075a16–a17〕; the Record of the Mahāprajñāpāramitā-upadeśa further records plainly 「二品已下法師略之取其要」 tr. "from the second chapter onward the Dharma master abridged it, taking its essentials"〔T55 0075b16〕 and 「不復備其廣釋」 tr. "no longer providing its extended explanation in full"〔T55 0075b17〕. These ancient witnesses support the historical fact of transmission and translation that from Chapter 2 onward the Chinese translation takes the essentials; they do not provide lost text of this chapter that could be used to fill it out.

Zhiyi's Words and Phrases of the Lotus expressly names its source, 「《大品．發趣品》云」 tr. "the Larger Sūtra, 'Setting Out' chapter, says"〔T34 0099b09–b10〕, and immediately takes 「因六波羅蜜至彼岸」 tr. "by means of the six perfections one reaches the other shore"〔T34 0099b10–b11〕, carrying on this chapter's meaning in the sixth stage that the three vehicles alike rely on the six perfections to reach the shore. The Commentary on the Meaning of the Bodhisattva Precepts says 「〈發趣品〉明別教十地」 tr. "the 'Setting Out' chapter makes clear the ten stages of the Distinct Teaching"〔T40 0565c27〕; this belongs to a later doctrinal classification and is a separate layer from what this chapter says of itself. The Great Calming and Contemplation has the same-sentence echo 「十地菩薩為如佛」 tr. "the bodhisattva of the tenth stage is like a Buddha"〔T46 0072b08〕 without naming the chapter; the evidence reaches only as far as the same sentence, not as far as an expressly titled direct citation.

Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation says expressly 「又大論四十九云」 tr. "further, the Mahāprajñāpāramitā-upadeśa, fascicle forty-nine, says"〔T46 0186a06〕, and cites in succession 「如井無綆水無由得」 tr. "as with a well without a rope, there is no way to obtain the water"〔T46 0186a08〕, 「如水不住嶺」 tr. "as water does not stay on the ridge"〔T46 0186a09〕, 「不以囊臭而棄其金」 tr. "one does not discard the gold because the bag stinks"〔T46 0186a13–a14〕, and 「不以人惡而不取照」 tr. "one does not refuse the light because the person is bad"〔T46 0186a14–a15〕, which correspond exactly to this chapter's four similes for revering the teacher. There is also the same sentence 「十地菩薩為如佛」 tr. "the bodhisattva of the tenth stage is like a Buddha"〔T46 0352c22〕, titled only as the Larger Sūtra, which is still kept apart from the direct citation that names the fascicle.

Jizang expressly names this chapter in five places. His Commentary on the Hundred Treatise says 「《智度論》五十卷解〈發趣品〉」 tr. "the Mahāprajñāpāramitā-upadeśa, fascicle fifty, explains the 'Setting Out' chapter"〔T42 0242c07〕, and takes 「法有三種」 tr. "the Dharma is of three kinds"〔T42 0242c07–c08〕. His Profound Treatise on the Lotus says in two separate places 「《大品．發趣品》釋七地」 tr. "the Larger Sūtra, 'Setting Out' chapter, explains the seventh stage"〔T34 0392c09〕 and 「《大品．發趣品》云」 tr. "the Larger Sūtra, 'Setting Out' chapter, says"〔T34 0425c07〕, taking the seventh stage's 「等定慧地」 tr. "stage of equal concentration and wisdom"〔T25 0417c22〕 and the six perfections as common to the three vehicles. His Commentary on the Meaning of the Lotus says in one place 「如《大品．發趣品》云」 tr. "as the Larger Sūtra, 'Setting Out' chapter, says"〔T34 0475a22〕, and in another place 「《釋論》解〈發趣品〉」 tr. "the Expository Treatise explains the 'Setting Out' chapter"〔T34 0521a13〕, taking the levels of the world-oceans. The organisation of stages and positions that Jizang builds from this belongs to his own doctrinal classification, and is a separate layer from this treatise's direct teaching.

Huilin's Sounds and Meanings of All the Scriptures gives sound-and-meaning entries fascicle by fascicle for the Mahāprajñāpāramitā-upadeśa, but its stretch from the forty-fourth to the fifty-second fascicle is originally missing; Fascicles 49 and 50, where this chapter lies, fall precisely within the missing list and have no entries at all, and the chapter title ‘Setting Out chapter’ likewise yields no hit. The search result for sound-and-meaning material belonging specifically to this chapter is therefore zero.

VII. Cross-reading and Further Resonances

This chapter itself refers to the Ten Stages Sūtra for the extended explanation of the marks of the bodhisattva-only grounds, so the ten names can be read against that ancient sūtra; but what this chapter actually assigns stage by stage is the ten matters of the profound mind, the eight dharmas of the second stage, and so on up to the twelve accomplishments of the ninth stage and the tenth stage as being like a Buddha, and it has its own complete order. Later organisations of the doctrinal features of ten stages bearing the same names form a comparison within the history of transmission; they do not stand in a relation of replacement to this chapter's lists of dharmas.

The three clearest lines of further resonance among the ancient masters are these: Jizang takes the three divisions of seeking the Dharma, the equality of concentration and wisdom in the seventh stage, and the world-oceans; Zhiyi takes the six perfections as common to the three vehicles, and places the ten stages within his own doctrinal classification; Zhanran preserves, as a set, direct citations of the similes of revering the teacher from Fascicle 49. The three lines each take something different; read together, they show that this chapter is a treatise on the stages and positions, and also a treatise on seeking the Dharma, on the lineage of teachers, on non-attachment, and on benefiting beings. The function of the three lines lies in further resonance; none of them bears the burden of fixing the reading of this chapter's variant texts.

VIII. Witnesses and Editions

Within the range of this chapter there are two hundred and ninety-one collation notes in all, and in three of them the main text follows the corrected character of the canon's editors. First, the concluding sentence of the jātaka on knowing kindness follows 「恩」 tr. "kindness"〔T25 0414a17〕 rather than the base text's 「思」 tr. "thought"〔T25 0414a17〕; second, the share of those liberated in the ninth stage follows the word order 「十方無量世界」 tr. "the immeasurable worlds of the ten directions"〔T25 0416c27〕; third, the question and answer on knowing the gods, dragons, and so on follows 「語」 tr. "speech"〔T25 0417a01〕 rather than the base text's 「諸」 tr. "all"〔T25 0417a01〕. The three items record the transmission of the main text and are not extended into judgements of the relative merit of the editions.

The chapter title differs most among the editions. The main text titles it 「大智度論釋發趣品第二十」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Setting Out, the Twentieth"〔T25 0409c19〕; the Shōgozō reads ‘Fascicle Forty-nine, Explaining the Nineteenth Chapter, Upper’, and the Ishiyama text reads ‘the Nineteenth, Chapter on Setting Out, Fascicle Fifty-one’. The continuation title of Fascicle 50 has different fascicle and chapter numbering in each of the Song, Yuan, and Palace editions, the Shōgozō, and the Ishiyama text. The three Sūtra-level markers are all absent in the Song and Palace editions and the Shōgozō; the main text of the first Treatise section first marks 「【論】」 tr. "[Treatise]"〔T25 0411a16〕, and the next line reads 「釋曰：」 tr. "The explanation says:"〔T25 0411a16〕, while the editions further have readings such as ‘the treatise-author says’. These differences must be viewed together according to the levels of fascicle and chapter.

In the general list of the ten stages, the third item of the first stage reads in the main text 「布施」 tr. "giving"〔T25 0410a04〕, while the Song, Yuan, Ming, and Palace editions and the Shōgozō read ‘the mind of relinquishment’; the third item of the second stage reads in the main text 「忍辱」 tr. "patience"〔T25 0410a13〕, while many editions read ‘the power of patience’; in the third stage the main text reads 「莊嚴佛國土」 tr. "adorning the Buddha-land"〔T25 0410a18〕, while the Ishiyama text reads ‘purifying the Buddha-land’. In the fourth stage the Song and Palace editions have a misalignment in where the numbering of the dharmas begins, and after ‘the mind does not sink’ they add one more item-phrase; in the fifth stage, for ‘places of profitless talk’ many editions read ‘profitless talk’. In the seventh stage, ‘the acceptance of the non-arising of dharmas’ appears in many editions with the word order ‘non-arising acceptance-dharma’; in the eighth stage, for ‘contemplating the Buddha-lands’ the Ishiyama text reads ‘seeing the Buddha-lands’; and in the ninth stage ‘family / place of birth’ are transposed with each other in the Song, Yuan, Ming, and Palace editions.

In the item-by-item answers and the Treatise explanation of the first stage, for truthful speech the main text reads 「如所說，隨說行」 tr. "as one has spoken, one acts according to what one has spoken"〔T25 0411a14〕, while the Song, Yuan, Ming, and Palace editions and the Shōgozō read, at the two key characters, ‘as what’; the ninth name of the bodhisattva-only grounds reads in the main text ‘the Ground of Roots of Goodness’, while the Song, Yuan, Ming, and Palace editions read ‘the Ground of Good Marks’〔T25 0411a29〕; the cited work reads in the main text the Ten Stages Sūtra, while the Song, Yuan, Ming, and Palace editions read ‘Ten Stages Treatise’〔T25 0411b01〕. In the two divisions of relinquishment, for ‘relinquishing wealth’ the Shōgozō has ‘relinquishing, then’, and for ‘serves as cause and condition for the second, relinquishing the fetters’ some read ‘practice’; in the third group of good in the beginning, the middle, and the end, for ‘teaching the pratyekabuddha vehicle’ the Ishiyama text reads ‘liberating the pratyekabuddha vehicle’〔T25 0412b22〕.

In the second to sixth stages, for ‘whatever Dharma-giving there is’ the Ishiyama text reads ‘all the Dharma-giving there is’〔T25 0413a12〕; for ‘does not say this may be given’ the Song and Palace editions read ‘does not believe this may be given’〔T25 0413c06〕; for the bear of the jātaka on knowing kindness, the Ishiyama text uses the graph for the brown bear〔T25 0413c28〕, and in ‘both forearms fell off’, the retribution for turning against kindness, the Shōgozō has a different key character〔T25 0414a10〕. The vow to take another's place reads in the main text 「若有代理，必代不疑。」 tr. "If there is a way to take their place, I will surely take it without doubt."〔T25 0414b15–b16〕, while the Ishiyama text reads ‘without doubt or slackness’. In the simile of the deep well the rope has a variant graph, and for ‘the water of Dharma does not enter’ many editions omit ‘water’〔T25 0414b24–b27〕. There are also variant readings in ‘acceptance-dharma / dharma-acceptance’ where the acceptance of non-arising is the fruit of dhūta, in the word order of ‘the mind does not sink’, and in whether the character ‘middle’ is added in the two places of eye and form.

In the question and answer of the sixth stage the main text says 「大乘法中則能含受小乘，小乘則不能。」 tr. "Within the Dharma of the Great Vehicle one can contain and receive the Small Vehicle; the Small Vehicle cannot."〔T25 0416a10–a11〕; at this point many editions omit the connective word of cause and effect. In the non-attachment of the seventh stage to the eighteen elements and the twelve sense-fields, the Ishiyama text reverses the order〔T25 0416b14–b15〕; in the answer on the acceptance of non-arising, after the main text's ‘because they are not made’, many editions add the character ‘acceptance’ in differing positions〔T25 0416c02〕; ‘the mind does not move in the two marks’ further has readings such as ‘one mind’ and ‘make’. In the first group of the eighth stage, the ‘four / five’ of the concluding count is the most conspicuous variant in the numbering of dharmas, while the actual denominator of questions and answers is still five.

In the ninth stage, for ‘accomplishment of nature’ the Song, Yuan, Ming, and Palace editions and the Ishiyama text read ‘accomplishment of clan’〔T25 0417a05〕, and the Treatise explanation itself also uses the character for ‘clan’; for the shared-stage name of the tenth stage, ‘the ground of the eight acceptances’, the Shōgozō and the Ishiyama text read ‘the ground of the person of the eight’〔T25 0417a22〕. In the Treatise explanation of the seventh stage, ‘the acceptance of the non-arising of dharmas’ is still reversed in many editions as ‘non-arising acceptance-dharma’; the afflictions ‘are precisely / then are’ the real mark; in the eighth stage, the ‘return / beings’ of the mind that returns to birth to liberate beings; the ‘dharma / emerge’ of the dharma-body being born of causes and conditions; and the ‘make / abide’ of the illusory things made by the illusion-like samādhi—all of these can change the direction of the syntax. In the ninth stage's sections on birth from the womb, clan, kin, and leaving home, and in the tenth stage's section on consecration, there are also differences in particles, singular and plural, and transcription; these variant readings must each be discerned through context and parallel sūtra text, and the function of this list is to transmit their existence and their effect on the syntax.

Full transcription of variant readings

Below, the two hundred and ninety-one collation notes of this chapter are listed in their original collation order; the main text still follows the reading of the current main text, and the readings of the other editions are preserved side by side.

• 001 · 〔T25 0409c19〕大智度論釋發趣品第二十（卷四十九）【大】｜大智度經論卷第四十九釋第十九品上【聖】｜摩訶般若波羅蜜品第十九發趣品卷五十一【石】
• 002 · 〔T25 0409c19〕十【大】｜十品【宮】
• 003 · 〔T25 0409c23〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 004 · 〔T25 0410a02〕地【大】｜〔－〕【聖】
• 005 · 〔T25 0410a03〕是不可【大】｜用無所【石】
• 006 · 〔T25 0410a04〕不可【大】｜以無所【石】
• 007 · 〔T25 0410a04〕布施【大】｜捨心【宋】【元】【明】【宮】【聖】
• 008 · 〔T25 0410a05〕親【大】｜〔－〕【宋】【宮】【聖】
• 009 · 〔T25 0410a08〕破【大】｜破於【石】
• 010 · 〔T25 0410a11〕二【大】｜第二【石】
• 011 · 〔T25 0410a13〕忍辱【大】｜忍辱力【宋】【元】【明】【宮】【石】
• 012 · 〔T25 0410a15〕二【大】｜第二【石】
• 013 · 〔T25 0410a18〕莊嚴【大】｜淨【石】
• 014 · 〔T25 0410a19〕受【大】｜愛【聖】
• 015 · 〔T25 0410a21〕三【大】｜第三【石】
• 016 · 〔T25 0410a23〕三者、【大】｜〔－〕【宋】【宮】
• 017 · 〔T25 0410a23〕四【大】｜三【宋】【宮】
• 018 · 〔T25 0410a24〕五【大】｜四【宋】【宮】
• 019 · 〔T25 0410a24〕戒【大】｜戒不取戒相【宋】【元】【明】【宮】
• 020 · 〔T25 0410a24〕六【大】｜五【宋】【宮】
• 021 · 〔T25 0410a25〕惡【大】｜污【宋】【元】【宮】
• 022 · 〔T25 0410a25〕七【大】｜六【宋】【宮】
• 023 · 〔T25 0410a25〕八【大】｜七【宋】【宮】
• 024 · 〔T25 0410a26〕九【大】｜八【宋】【宮】
• 025 · 〔T25 0410a26〕沒【大】｜沒九者不生二識處【宋】【宮】
• 026 · 〔T25 0410a27〕是名【大】｜是為【宋】【宮】｜名【聖】
• 027 · 〔T25 0410b02〕處【大】｜說【宋】【明】【宮】
• 028 · 〔T25 0410b05〕為【大】｜名【元】【明】
• 029 · 〔T25 0410b05〕五【大】｜第五【石】
• 030 · 〔T25 0410b12〕六【大】｜第六【石】
• 031 · 〔T25 0410b25〕具足慈悲智【大】｜慈悲智具足【石】
• 032 · 〔T25 0410b27〕是【大】｜見【聖】
• 033 · 〔T25 0410b27〕亦【大】｜亦復【石】
• 034 · 〔T25 0410b28〕法忍【大】｜忍法【宋】【元】【明】【宮】【聖】
• 035 · 〔T25 0410c04〕七【大】｜第七【石】
• 036 · 〔T25 0410c06〕觀【大】｜見【石】
• 037 · 〔T25 0410c08〕名【大】｜〔－〕【宋】【宮】【聖】
• 038 · 〔T25 0410c10〕世界【大】｜國土【石】
• 039 · 〔T25 0410c12〕八【大】｜第八【石】
• 040 · 〔T25 0410c14〕是【大】｜所【石】
• 041 · 〔T25 0410c15〕犍【大】｜揵【宋】【元】【明】【宮】
• 042 · 〔T25 0410c16〕家【大】｜生【宋】【元】【明】【宮】
• 043 · 〔T25 0410c16〕所生【大】｜家【宋】【元】【明】【宮】
• 044 · 〔T25 0410c19〕九【大】｜第九【石】
• 045 · 〔T25 0410c22〕諸善【大】｜一切善業【石】
• 046 · 〔T25 0411a03〕出家，無能障【大】｜家【聖】
• 047 · 〔T25 0411a08〕佛現在【大】｜現在佛【宋】【元】【明】【宮】【聖】
• 048 · 〔T25 0411a09〕純具【大】｜具滿【宮】
• 049 · 〔T25 0411a10〕妬【大】｜始【聖】｜姤【石】
• 050 · 〔T25 0411a10〕優婆【大】｜優波【宋】【元】【明】【宮】【聖】｜憂波【石】
• 051 · 〔T25 0411a12〕家【大】｜處【石】
• 052 · 〔T25 0411a12〕名【大】｜名菩薩【宋】【元】【明】【宮】
• 053 · 〔T25 0411a14〕隨說【大】｜如所【宋】【元】【明】【宮】【聖】
• 054 · 〔T25 0411a15〕住初【大】｜初住【宋】【宮】【聖】
• 055 · 〔T25 0411a15〕修行【大】｜應修行【石】
• 056 · 〔T25 0411a16〕【論】釋曰：【大】｜論者言【宋】【宮】【聖】｜論論者言【元】【明】
• 057 · 〔T25 0411a17〕上又【大】｜又上【石】
• 058 · 〔T25 0411a28〕曜【大】｜耀【石】
• 059 · 〔T25 0411a29〕根【大】｜相【宋】【元】【明】【宮】
• 060 · 〔T25 0411b01〕經【大】｜論【宋】【元】【明】【宮】
• 061 · 〔T25 0411b05〕世【大】｜〔－〕【聖】
• 062 · 〔T25 0411b09〕樂【大】｜淨樂【聖】
• 063 · 〔T25 0411b09〕世世【大】｜〔－〕【聖】
• 064 · 〔T25 0411b12〕因【大】｜恩【聖】
• 065 · 〔T25 0411b14〕集【大】｜聚【石】
• 066 · 〔T25 0411b17〕福【大】｜功【石】
• 067 · 〔T25 0411b17〕純【大】｜淳【宋】【元】【明】【宮】【聖】【石】
• 068 · 〔T25 0411b19〕迦【大】｜〔－〕【聖】
• 069 · 〔T25 0411b19〕娶【大】｜聚【聖】
• 070 · 〔T25 0411b19〕愛樂【大】｜樂愛【宋】【宮】
• 071 · 〔T25 0411b21〕婇【大】｜綵【聖】
• 072 · 〔T25 0411b21〕狀【大】｜拔【石】
• 073 · 〔T25 0411b21〕屐【大】｜履【聖】
• 074 · 〔T25 0411b22〕渡【大】｜度【聖】
• 075 · 〔T25 0411b25〕崙【大】｜淪【聖】
• 076 · 〔T25 0411b26〕純【大】｜淳【宋】【元】【明】【宮】【聖】【石】
• 077 · 〔T25 0411b28〕未【大】｜來【聖】
• 078 · 〔T25 0411b29〕愛【大】｜受【聖】
• 079 · 〔T25 0411c01〕沒【大】｜復【聖】
• 080 · 〔T25 0411c06〕是念【大】｜念【宋】【元】【明】【宮】｜是語【石】
• 081 · 〔T25 0411c08〕二【大】｜方【聖】
• 082 · 〔T25 0411c10〕婆【大】｜波【聖】
• 083 · 〔T25 0411c12〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 084 · 〔T25 0411c20〕受【大】｜愛【宋】【元】【明】
• 085 · 〔T25 0411c25〕財【大】｜則【聖】
• 086 · 〔T25 0411c27〕作【大】｜行【聖】
• 087 · 〔T25 0412a09〕尼【大】｜泥【宮】｜尸【聖】
• 088 · 〔T25 0412a10〕誦讀【大】｜讀誦【元】【明】
• 089 · 〔T25 0412a12〕文【大】｜牟【聖】
• 090 · 〔T25 0412a16〕墨【大】｜默【石】
• 091 · 〔T25 0412a19〕踊【大】｜涌【宋】【元】【明】【宮】
• 092 · 〔T25 0412a21〕文【大】｜牟【聖】
• 093 · 〔T25 0412a24〕墮【大】｜隨【聖】
• 094 · 〔T25 0412b03〕持清淨【大】｜清淨持【石】
• 095 · 〔T25 0412b09〕悲【大】｜〔－〕【聖】
• 096 · 〔T25 0412b16〕世【大】｜世世【石】
• 097 · 〔T25 0412b20〕受眾【大】｜眾受【宋】【宮】
• 098 · 〔T25 0412b22〕說【大】｜脫【石】
• 099 · 〔T25 0412c01〕眾【大】｜眾生【石】
• 100 · 〔T25 0412c01〕疑【大】｜疑惑【聖】【石】
• 101 · 〔T25 0412c11〕學【大】｜與【聖】
• 102 · 〔T25 0412c12〕說隨【大】｜實修【石】
• 103 · 〔T25 0412c12〕有【大】｜〔－〕【聖】
• 104 · 〔T25 0412c14〕故【大】｜語【石】
• 105 · 〔T25 0412c15〕有【大】｜能有【宋】【元】【明】【宮】【石】
• 106 · 〔T25 0412c22〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 107 · 〔T25 0412c25〕尚【大】｜常【石】
• 108 · 〔T25 0413a04〕為【大】｜〔－〕【石】
• 109 · 〔T25 0413a09〕何【大】｜何云【石】
• 110 · 〔T25 0413a10〕法，若【大】｜若法【聖】
• 111 · 〔T25 0413a10〕此【大】｜〔－〕【宮】【聖】【石】
• 112 · 〔T25 0413a12〕名【大】｜為【石】
• 113 · 〔T25 0413a12〕有所【大】｜所有【石】
• 114 · 〔T25 0413a14〕世界【大】｜國土【石】
• 115 · 〔T25 0413a15〕世界【大】｜國土【石】
• 116 · 〔T25 0413a15〕名【大】｜名能【石】
• 117 · 〔T25 0413a15〕世界【大】｜國土【石】
• 118 · 〔T25 0413a17〕界【大】｜國土【石】
• 119 · 〔T25 0413a21〕阿【大】｜〔－〕【聖】
• 120 · 〔T25 0413a28〕惡【大】｜〔－〕【石】
• 121 · 〔T25 0413b05〕為【大】｜名【石】
• 122 · 〔T25 0413b06〕界【大】｜國【石】
• 123 · 〔T25 0413b07〕界【大】｜國【石】
• 124 · 〔T25 0413b12〕談處【大】｜談說【元】【明】
• 125 · 〔T25 0413b22〕是【大】｜是是【聖】
• 126 · 〔T25 0413b26〕處【大】｜〔－〕【石】
• 127 · 〔T25 0413c01〕非【大】｜悲【聖】
• 128 · 〔T25 0413c06〕言【大】｜信【宋】【宮】
• 129 · 〔T25 0413c08〕信【大】｜住【聖】
• 130 · 〔T25 0413c09〕六【大】｜云【聖】
• 131 · 〔T25 0413c10〕者【大】｜論者【元】【明】｜釋【石】
• 132 · 〔T25 0413c17〕有【大】｜〔－〕【聖】
• 133 · 〔T25 0413c17〕我【大】｜我當【宋】【元】【明】【宮】
• 134 · 〔T25 0413c18〕墮【大】｜隨【聖】
• 135 · 〔T25 0413c24〕愛敬【大】｜敬愛【石】
• 136 · 〔T25 0413c26〕惑【大】｜或【石】
• 137 · 〔T25 0413c27〕飢【大】｜饑【明】
• 138 · 〔T25 0413c28〕窟【大】｜〔－〕【聖】【石】
• 139 · 〔T25 0413c28〕熊【大】｜羆【石】
• 140 · 〔T25 0414a03〕多【大】｜常多【石】
• 141 · 〔T25 0414a07〕今【大】｜合【聖】
• 142 · 〔T25 0414a10〕肘【大】｜時【聖】
• 143 · 〔T25 0414a11〕看【大】｜有【聖】
• 144 · 〔T25 0414a14〕得【大】｜〔－〕【宋】【元】【明】【宮】
• 145 · 〔T25 0414a16〕以【大】｜〔－〕【聖】
• 146 · 〔T25 0414a17〕恩【CB】｜思【大】
• 147 · 〔T25 0414a17〕之【大】｜人【元】【明】
• 148 · 〔T25 0414a22〕惱【大】｜憶【聖】
• 149 · 〔T25 0414a24〕是【大】｜見【聖】
• 150 · 〔T25 0414a28〕淨【大】｜清淨【石】
• 151 · 〔T25 0414b07〕集【大】｜習【宋】【元】【明】【宮】
• 152 · 〔T25 0414b14〕作【大】｜〔－〕【聖】
• 153 · 〔T25 0414b16〕代不疑【大】｜不疑怠【石】
• 154 · 〔T25 0414b21〕諮【大】｜資【聖】
• 155 · 〔T25 0414b22〕恭【大】｜〔－〕【宋】【宮】
• 156 · 〔T25 0414b24〕綆【大】｜鞕【聖】
• 157 · 〔T25 0414b26〕墮【大】｜隨【聖】
• 158 · 〔T25 0414b27〕水【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 159 · 〔T25 0414c01〕茂【大】｜茷【聖】
• 160 · 〔T25 0414c03〕況【大】｜況於【石】
• 161 · 〔T25 0414c04〕諸【大】｜說【聖】
• 162 · 〔T25 0414c05〕順【大】｜〔－〕【石】
• 163 · 〔T25 0414c08〕弊【大】｜敝【聖】
• 164 · 〔T25 0414c09〕弊【大】｜敝【聖】
• 165 · 〔T25 0414c22〕空【大】｜空空【聖】
• 166 · 〔T25 0415a02〕道【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 167 · 〔T25 0415a03〕軟【大】｜濡【聖】【石】
• 168 · 〔T25 0415a08〕得清淨【大】｜清淨【宋】【元】【明】【宮】｜得淨【聖】
• 169 · 〔T25 0415a09〕故【大】｜故故【聖】
• 170 · 〔T25 0415a10〕十【大】｜〔－〕【聖】
• 171 · 〔T25 0415a12〕茂【大】｜茷【聖】
• 172 · 〔T25 0415a17〕在【大】｜布【聖】
• 173 · 〔T25 0415a18〕故【大】｜足【石】
• 174 · 〔T25 0415a19〕瘡【大】｜創【石】
• 175 · 〔T25 0415a19〕藥【大】｜醫【石】
• 176 · 〔T25 0415a22〕世界【大】｜國土【石】
• 177 · 〔T25 0415a23〕勝【大】｜〔－〕【聖】
• 178 · 〔T25 0415a23〕宮【大】｜官【聖】
• 179 · 〔T25 0415a28〕饍【大】｜饌【聖】
• 180 · 〔T25 0415a28〕呼【大】｜啋【聖】
• 181 · 〔T25 0415b02〕一【大】｜〔－〕【聖】
• 182 · 〔T25 0415b05〕飲【大】｜飯【聖】
• 183 · 〔T25 0415b06〕是【大】｜則【明】
• 184 · 〔T25 0415b09〕法【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 185 · 〔T25 0415b11〕忍法【大】｜法忍【宮】【石】
• 186 · 〔T25 0415b14〕大【大】｜夭【明】
• 187 · 〔T25 0415b15〕污穢【大】｜穢惡【明】
• 188 · 〔T25 0415b17〕相【大】｜想【宋】【元】【明】【宮】
• 189 · 〔T25 0415b19〕不沒心【大】｜心不沒【明】
• 190 · 〔T25 0415b21〕眼【大】｜眼中【宋】【元】【明】【宮】
• 191 · 〔T25 0415c03〕於【大】｜淤【石】
• 192 · 〔T25 0415c05〕至【大】｜徃至【宋】【元】【明】【宮】
• 193 · 〔T25 0415c09〕著【大】｜者【聖】
• 194 · 〔T25 0415c11〕墮【大】｜隨【聖】
• 195 · 〔T25 0415c13〕與【大】｜與與【聖】
• 196 · 〔T25 0415c18〕無益於福【大】｜〔－〕【石】
• 197 · 〔T25 0415c22〕為【大】｜〔－〕【石】
• 198 · 〔T25 0415c24〕斫【大】｜破【聖】
• 199 · 〔T25 0415c26〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 200 · 〔T25 0416a05〕淨、我【大】｜我淨【宋】【元】【明】【宮】
• 201 · 〔T25 0416a09〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 202 · 〔T25 0416a14〕故【大】｜說【聖】
• 203 · 〔T25 0416a20〕闕【大】｜𨷂【聖】
• 204 · 〔T25 0416a22〕大智度論卷第四十九【大】｜大智度經論卷第四十九釋第十九品上【聖】
• 205 · 〔T25 0416a22〕四十九【大】｜五十一【石】
• 206 · 〔T25 0416b02〕大智度論釋發趣品第二十之餘（卷五十）【大】｜大智度論卷第五十，第二十發趣品之餘【宋】【元】｜大智度論卷第五十，第二十品中十地釋論【宮】｜大智度經論卷第五十，釋第十九品下，訖第二十品【聖】｜摩訶般若波羅第十九品餘卷五十二【石】
• 207 · 〔T25 0416b07〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 208 · 〔T25 0416b14〕不著十八界【大】｜不著十二入【石】
• 209 · 〔T25 0416b15〕不著十二入【大】｜不著十八界【石】
• 210 · 〔T25 0416b28〕佛【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 211 · 〔T25 0416b28〕世界【大】｜國土【石】
• 212 · 〔T25 0416c02〕作故【大】｜作故忍【宋】【宮】【聖】【石】｜作忍故【元】【明】
• 213 · 〔T25 0416c03〕心【大】｜一心【元】【明】【石】
• 214 · 〔T25 0416c03〕行【大】｜作【石】
• 215 · 〔T25 0416c05〕想【大】｜相【石】
• 216 · 〔T25 0416c05〕想【大】｜相【聖】
• 217 · 〔T25 0416c08〕故【大】｜〔－〕【宋】【宮】【聖】
• 218 · 〔T25 0416c08〕調意【大】｜慧地調意【元】【明】
• 219 · 〔T25 0416c12〕一【大】｜〔－〕【宮】
• 220 · 〔T25 0416c14〕國【大】｜界【宋】【元】【明】【宮】【聖】
• 221 · 〔T25 0416c16〕云何菩薩【大】｜〔－〕【聖】
• 222 · 〔T25 0416c19〕四【大】｜五【元】【明】【聖】【石】
• 223 · 〔T25 0416c25〕而【大】｜所【宋】【元】【明】【宮】
• 224 · 〔T25 0416c27〕無邊【大】｜無邊身【宋】【宮】
• 225 · 〔T25 0416c27〕量世界【CB】｜世界量【大】
• 226 · 〔T25 0417a01〕犍闥婆【大】｜揵闥婆【宋】【元】【明】【宮】｜揵闥波【聖】
• 227 · 〔T25 0417a01〕語【CB】｜諸【大】｜語【宋】【元】【明】【宮】【聖】【石】
• 228 · 〔T25 0417a01〕辯【大】｜辨【聖】
• 229 · 〔T25 0417a05〕性【大】｜姓【宋】【元】【明】【宮】【石】
• 230 · 〔T25 0417a10〕必【大】｜畢【石】
• 231 · 〔T25 0417a14〕善【大】｜善根【宋】【元】【明】【宮】
• 232 · 〔T25 0417a15〕淨【大】｜清淨【石】
• 233 · 〔T25 0417a18〕滿【大】｜圓滿【元】【明】
• 234 · 〔T25 0417a18〕為【大】｜名【石】
• 235 · 〔T25 0417a22〕忍【大】｜人【聖】【石】
• 236 · 〔T25 0417a24〕是名【大】｜〔－〕【宋】【元】【明】【宮】
• 237 · 〔T25 0417a25〕者【大】｜論者【明】｜釋【石】
• 238 · 〔T25 0417b02〕一【大】｜必【宋】【宮】【聖】
• 239 · 〔T25 0417b08〕利根【大】｜〔－〕【石】
• 240 · 〔T25 0417b09〕相【大】｜自相【元】【明】
• 241 · 〔T25 0417b16〕上以說三【大】｜已上說【宋】【元】【明】｜以上說【宮】【聖】
• 242 · 〔T25 0417b22〕眾【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 243 · 〔T25 0417b23〕性【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 244 · 〔T25 0417b25〕則【大】｜〔－〕【宋】【元】【明】【宮】
• 245 · 〔T25 0417b29〕國【大】｜國土【石】
• 246 · 〔T25 0417b29〕今【大】｜令【宋】【元】【明】【宮】
• 247 · 〔T25 0417c04〕如【大】｜〔－〕【聖】
• 248 · 〔T25 0417c05〕法忍【大】｜忍法【宋】【元】【明】【宮】【聖】
• 249 · 〔T25 0417c06〕名【大】｜〔－〕【宋】【元】【明】【宮】
• 250 · 〔T25 0417c08〕說諸【大】｜諸說【宋】【宮】
• 251 · 〔T25 0417c21〕是【大】｜者【宋】【宮】
• 252 · 〔T25 0417c21〕即【大】｜則【宋】【宮】
• 253 · 〔T25 0417c25〕阿【大】｜何【宋】【宮】
• 254 · 〔T25 0417c28〕今【大】｜令【宋】【元】【明】【宮】
• 255 · 〔T25 0417c29〕先於【大】｜於先【宋】【元】【明】【宮】
• 256 · 〔T25 0418a01〕伏【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 257 · 〔T25 0418a13〕以【大】｜已【宋】【宮】
• 258 · 〔T25 0418a14〕知【大】｜如【宋】【元】【明】【宮】
• 259 · 〔T25 0418a16〕二劫乃至【大】｜〔－〕【宋】【宮】【聖】
• 260 · 〔T25 0418a19〕差【大】｜瘥【宋】【元】【明】【宮】
• 261 · 〔T25 0418a23〕還【大】｜眾【宋】【宮】
• 262 · 〔T25 0418b04〕王【大】｜聖王【宋】【元】【明】【宮】
• 263 · 〔T25 0418b05〕雨【大】｜丙【聖】
• 264 · 〔T25 0418b11〕法【大】｜出【聖】
• 265 · 〔T25 0418b16〕彼【大】｜此彼【石】
• 266 · 〔T25 0418b18〕作【大】｜住【聖】
• 267 · 〔T25 0418b25〕今【大】｜念【宋】【元】【明】【宮】
• 268 · 〔T25 0418c05〕所應【大】｜應所【宋】【宮】【聖】
• 269 · 〔T25 0418c09〕或【大】｜有【石】
• 270 · 〔T25 0418c23〕智【大】｜智慧【石】
• 271 · 〔T25 0418c24〕故【大】｜故願智故【石】
• 272 · 〔T25 0419a06〕下【大】｜下故【聖】
• 273 · 〔T25 0419a10〕俟待【大】｜使侍【聖】
• 274 · 〔T25 0419a14〕某【大】｜其【聖】【石】
• 275 · 〔T25 0419a15〕生【大】｜〔－〕【石】
• 276 · 〔T25 0419a18〕利【大】｜〔－〕【石】
• 277 · 〔T25 0419a21〕生【大】｜生成就【元】【明】
• 278 · 〔T25 0419a23〕憍【大】｜䮦【聖】
• 279 · 〔T25 0419a24〕尼【大】｜牟尼【石】
• 280 · 〔T25 0419a26〕得【大】｜是【石】
• 281 · 〔T25 0419a27〕姓【大】｜性【元】【明】
• 282 · 〔T25 0419b01〕毘【大】｜鞞【宋】【元】【明】【宮】
• 283 · 〔T25 0419b02〕共【大】｜具【宋】【宮】
• 284 · 〔T25 0419b05〕婇【大】｜綵【聖】
• 285 · 〔T25 0419b05〕狀【大】｜然【聖】
• 286 · 〔T25 0419b08〕王【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 287 · 〔T25 0419b08〕捧【大】｜奉【石】
• 288 · 〔T25 0419b13〕葉【大】｜〔－〕【聖】
• 289 · 〔T25 0419b22〕他【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 290 · 〔T25 0419c07〕菩薩【大】｜諸菩薩【宋】【元】【明】【宮】
• 291 · 〔T25 0419c08〕其【大】｜某【石】