大智度論 十無品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Ten Non-existents

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa explains the Larger Sūtra, this chapter belongs to a section of the Commentary on the Remaining Chapters. It is tied to Fascicle 52, and the title at the head of the fascicle reads 「大智度論釋十無品第二十五」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Ten Non-existents, the Twenty-fifth"〔T25 0430b02〕; as a whole it explains Chapter 25, "The Ten Non-existents", of the Larger Sūtra〔T08 0267a19–0270b16〕. The preceding chapter, Chapter 24, "Converging on the Tenet", stands at the head of Fascicle 52; this chapter follows it and occupies the greater part of the fascicle, beginning at〔T25 0430b02〕and ending before the end-of-fascicle title 「大智度論卷第五十二」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-two"〔T25 0435c16〕, while the next chapter, Chapter 26, "Non-arising", has already entered Fascicle 53. The Essentials of the Outline of the Great Canon of Weibai of the Northern Song records this fascicle as 「釋般若中會宗品．十無品」 tr. "within the Prajñā, Commentary on the Chapter on Converging on the Tenet and the Chapter on the Ten Non-existents"〔C056 0185c06〕—one fascicle containing both chapters, in agreement with these limits.

Unlike the single Sūtra section and single Treatise section of each of the two preceding chapters, in this chapter Sūtra and Treatise alternate four times—the four Sūtra sections cited begin in turn at〔T25 0430b03〕〔T25 0432a24〕〔T25 0433c10〕〔T25 0434c23〕, and the four Treatise sections of explanation begin in turn at〔T25 0431b04〕〔T25 0433a20〕〔T25 0434b08〕〔T25 0435b14〕. The whole chapter is long, and this reading edition divides it into two parts: the First Part comprises Sūtra ①, Treatise ①, Sūtra ②, and Treatise ② (0430b02–0433c09), and the Last Part comprises Sūtra ③, Treatise ③, Sūtra ④, and Treatise ④ (0433c10–0435c21). The cutting point lies at the boundary where Treatise ②'s citation and explanation has come to its end and Sūtra ③'s citation of the questions rises again—the First Part ends with 「若法先有，然後可問生；法體先無，云何有生？」 tr. "If a dharma first existed, then afterwards one could ask about its arising; since the substance of the dharma from the first does not exist, how could there be arising?"〔T25 0433c08〕, and the Last Part begins with 「如舍利弗所言：『如我，諸法亦如是無自性。』」 tr. "According to what Śāriputra said: ‘As with the self, so too all dharmas are without self-nature.’"〔T25 0433c10〕.

The macro-view within the chapter: Sūtra ① opens with the venerable Subhūti's general heading of ten meanings〔T25 0430b03〕; Śāriputra questions him on these one by one〔T25 0430b19〕; and Subhūti answers comprehensively in eight progressive passages, through the gate of the self, the gates of the six perfections, and so on up to omniscience of all kinds〔T25 0430c08〕. Treatise ① explains the reason for the restatement and itself points out the main thread, 「十種廣分別」 tr. "ten kinds of extensive analysis"〔T25 0431b07〕. Sūtra ② cites and answers, in five rounds with 「如舍利弗言」 tr. "as Śāriputra said", five questions from 'form is boundless' up to 'the name of the self is ultimately non-arising'〔T25 0432a24〕, and Treatise ② sets out four explanations of 「色無邊」 tr. "form is boundless" and the meaning of the provisional name〔T25 0433a20〕. Sūtra ③ cites and answers, in six rounds with 「如舍利弗所言」 tr. "according to what Śāriputra said", the questions from 'as with the self, all dharmas are without self-nature' up to 'hearing this, one is not startled and not afraid', and in between, in two further rounds of 「復次」 tr. "again", it sets forth the meanings of 「一切法無常亦不失」 tr. "all dharmas are impermanent yet not lost" and 「一切法非常非滅」 tr. "all dharmas are neither permanent nor ceasing"〔T25 0433c18〕〔T25 0433c26〕; Treatise ③ explains arising from coming together and being without self-nature〔T25 0434b08〕. Sūtra ④ makes clear the five kinds of contemplation—not receiving, not displaying, and the rest〔T25 0434c23〕—and concludes with 「入無二法數」 tr. "enters the count of non-dual dharmas"〔T25 0435b12〕; Treatise ④ explains these as the five kinds of practice of right contemplation, and ends by gathering in the whole chapter with a twofold breaking of attachment〔T25 0435b14〕. This arc corresponds point for point with the outline of Jizang under 「順無生」 tr. "compliant non-arising": 「一標十觀，二身子一一問，三善吉一一答」 tr. "first, the ten contemplations are set out; second, Body-son (Śāriputra) asks about them one by one; third, Good Auspice (Subhūti) answers them one by one" (see Section VI).

II. Terms Examined

The ten non-existents (the ten kinds of extensive analysis). This is what the chapter's name rests on. Apart from the chapter title, the main text of sūtra and treatise does not itself use the words 「十無」 tr. "ten non-existents"; the number of its 「十」 tr. "ten" is pointed out by the treatise-author himself—「上略說，是中十種廣分別菩薩不可得。」 tr. "Above it was said briefly; here the unfindability of the bodhisattva is analysed extensively in ten kinds."〔T25 0431b07〕 The items of the ten meanings are listed by Sūtra ①'s general heading itself〔T25 0430b03–b18〕: the prior limit, the later limit, and the middle limit are unfindable; because form is boundless, the bodhisattva too is boundless; that form is the bodhisattva—this too is unfindable; searching in all kinds and in all places, the bodhisattva is unfindable; the bodhisattva has only a name; as when one speaks of the name of the self, the self is ultimately non-arising; the ultimately non-arising is not called form; whom should one teach this prajñāpāramitā; apart from the ultimately non-arising there is also no bodhisattva who practises anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening); and on hearing this said, the mind does not sink, does not regret, is not startled, is not frightened, is not afraid. Later Jizang independently listed them by name as 「十無」 tr. "the ten non-existents", each corresponding with these (see Section VI).

The three limits (the prior limit · the later limit · the middle limit). The first of the ten meanings. 「菩薩摩訶薩前際不可得，後際不可得，中際不可得。」 tr. "The bodhisattva-mahāsattva's prior limit is unfindable, his later limit is unfindable, his middle limit is unfindable."〔T25 0430b03〕 Subhūti's comprehensive answer establishes its pattern—「眾生無所有故，菩薩前際不可得；眾生空故，菩薩前際不可得；眾生離故，菩薩前際不可得」 tr. "because beings have nothing whatever, the bodhisattva's prior limit is unfindable; because beings are empty, the bodhisattva's prior limit is unfindable; because beings are separated, the bodhisattva's prior limit is unfindable"〔T25 0430c08〕—each passage runs through the four gates of 'because there is nothing', 'because empty', 'because separated', and 'because nature is non-existent', and takes 「前際不可得」 tr. "the prior limit is unfindable" as its concluding phrase, in eight progressive passages; at the end it applies the same to the other two limits—「菩薩前際不可得，後際、中際亦如是」 tr. "the bodhisattva's prior limit is unfindable; the later limit and the middle limit are likewise"〔T25 0431b02〕.

Ultimately non-arising. The axis of the latter half of the ten meanings. Sūtra ② answers the question of taking the self as an example for dharmas—「我畢竟不可得，云何當有生？」 tr. "The self is ultimately unfindable; how could there be arising?"〔T25 0433a07〕 The treatise's explanation decides on its substance—「五眾是生相，畢竟不生中無是分別」 tr. "the five aggregates are marks of arising; within the ultimately non-arising there is no such distinction"〔T25 0431c05〕, and further 「若法先有，然後可問生；法體先無，云何有生？」 tr. "If a dharma first existed, then afterwards one could ask about its arising; since the substance of the dharma from the first does not exist, how could there be arising?"〔T25 0433c08〕 Sūtra ③ again uses this phrase to bring it back to prajñā itself—「畢竟不生即是般若波羅蜜，般若波羅蜜即是畢竟不生，般若波羅蜜、畢竟不生，無二無別」 tr. "the ultimately non-arising is itself prajñāpāramitā; prajñāpāramitā is itself the ultimately non-arising; prajñāpāramitā and the ultimately non-arising are without duality and without difference"〔T25 0434a18〕.

Without self-nature (arising from coming together). Sūtra ③ establishes the meaning—「諸法和合生故無自性」 tr. "because all dharmas arise from coming together, they are without self-nature"〔T25 0433c11〕—and so it is with each category, from the five aggregates and the twelve sense-fields up to the eighteen unshared dharmas. Treatise ③ gathers it in—「以性空破諸法各各性」 tr. "by the emptiness of nature it breaks the particular nature of each and every dharma"〔T25 0434b08〕, and further 「是菩薩從作法、眾緣和合生故，非一法所成，以是故言假名」 tr. "because this bodhisattva arises from made dharmas, from the coming together of many conditions, he is not made up of a single dharma; for this reason it says 'provisional name'"〔T25 0434b11〕.

Impermanent yet not lost. A heading singled out by Sūtra ③—「色無常亦不失，受、想、行、識無常亦不失」 tr. "form is impermanent yet not lost; feeling, perception, constructions, and consciousness are impermanent yet not lost"〔T25 0433c20〕—its reason lying in 「若法無常，即是動相、即是空相」 tr. "if a dharma is impermanent, it is a mark of movement, it is a mark of emptiness"〔T25 0433c21〕. The treatise's explanation points out its double negation—'impermanent' breaks the inversion of permanence, 'not lost' breaks the inversion of annihilation—「是無常不失法，即是入實相門」 tr. "this dharma of being impermanent yet not lost is itself the gate of entry into the real mark"〔T25 0434b20〕. Whether these five characters are present or absent happens to be an instance of full four-way agreement in the collation of the two works (Section IV, item eight).

Provisional name (having only a name). Sūtra ②—「名，名相空，若空則非菩薩」 tr. "a name—the mark of a name is empty; if it is empty, then it is not the bodhisattva"〔T25 0432c20〕, and further 「檀波羅蜜但有名字；名字中非有檀波羅蜜，檀波羅蜜中非有名字」 tr. "dānapāramitā has only a name; within the name there is no dānapāramitā, and within dānapāramitā there is no name"〔T25 0432c21〕. The treatise's explanation—「是五眾破壞散滅，如虛空無異。是菩薩但有名字，如幻化人，假名字中更為立名」 tr. "these five aggregates break apart, scatter, and perish, no different from space. This bodhisattva has only a name, like a conjured person; within a provisional name a further name is set up"〔T25 0433b22〕; Subhūti broadens it—「不但菩薩假名字，五眾皆亦假名字；假名字中，假名字相不可得，皆入第一義中」 tr. "not only is the bodhisattva a provisional name; the five aggregates too are all provisional names; within provisional names the mark of a provisional name is unfindable, and all enter into the highest meaning"〔T25 0433b25〕.

The five kinds of right contemplation. The heading of Treatise ④—「須菩提白佛：菩薩能如是觀諸法，於五眾中有五種正觀行」 tr. "Subhūti said to the Buddha: the bodhisattva who can contemplate all dharmas in this way has, within the five aggregates, five kinds of practice of right contemplation"〔T25 0435b14〕. The five are: not receiving, 「以五眾中有無常火能燒心故」 tr. "because within the five aggregates there is the fire of impermanence that can burn the mind"〔T25 0435b15〕; not looking at, 「不取相，非但觀無常等過，觀是五眾空」 tr. "not grasping marks; not only contemplating faults such as impermanence, but contemplating these five aggregates as empty"〔T25 0435b16〕; not abiding in, 「不依止五眾，畏諸煩惱賊來故，不敢久住」 tr. "not relying on the five aggregates; because one fears that the thieves of the afflictions will come, one does not dare to abide long"〔T25 0435b18〕; not clinging to, 「五眾若有一罪，猶不應著」 tr. "if the five aggregates have even a single fault, one still should not cling to them"〔T25 0435b20〕; and not saying 'this is form', 「不以邪見說色若常、若無常等，不言五眾如是定相」 tr. "not saying out of wrong view that form is permanent or impermanent and so on; not saying that the five aggregates have such a fixed mark"〔T25 0435b24〕. As for the second contemplation, the present text of the sūtra reads 「不示」 tr. "not displaying" while the treatise's explanation reads 「不視」 tr. "not looking at", and the base text's sūtra wording itself originally also read 「視」 tr. "look at"; the collation of this character is detailed in Section VIII. Where the five practices return—「色中行五種正行，是五眾皆無生相，皆一相，一相則無相」 tr. "practising the five kinds of right practice within form, these five aggregates are all without the mark of arising, all are of one mark, and one mark is no mark"〔T25 0435b26〕.

The count of non-dual dharmas (not two). The conclusion of Sūtra ④—「色入無二法數，受、想、行、識入無二法數，乃至一切種智入無二法數」 tr. "form enters the count of non-dual dharmas; feeling, perception, constructions, and consciousness enter the count of non-dual dharmas; and so on up to omniscience of all kinds, which enters the count of non-dual dharmas"〔T25 0435b12〕. The treatise explains the word—「是諸法虛誑不實，內外入所攝故名為二；色等乃至一切種智，離是二，名不二」 tr. "these dharmas are false, deceptive, and unreal; because they are included in the inner and outer sense-fields they are called 'two'; form and the rest, up to omniscience of all kinds, being apart from these two, are called 'not two'"〔T25 0435c11〕.

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes. The similes of this chapter are for the most part similes of the meaning of emptiness itself, and the two layers of sūtra and treatise each set up their own.

The simile of the great deep-rooted tree. The treatise makes clear why the emptiness of the bodhisattva is analysed extensively and said again—「譬如深根大樹，不可以一斫能辦，多用斧力乃能斷；菩薩空亦如是，不可一說便得，以是故廣分別」 tr. "just as a great tree with deep roots cannot be dealt with by a single chop, but can be felled only by much use of the axe's force, so too the emptiness of the bodhisattva cannot be grasped at a single telling; for this reason it is analysed extensively"〔T25 0431b18〕—the deeper the tree's roots, the more force is needed to chop it; the deeper the view of self, the more gates are needed to explain it; the 「十」 tr. "ten" of the ten meanings is precisely the count of 'much use of the axe's force'.

The simile of rock sugar for ambrosia. The treatise makes clear why non-self is used as the simile—breaking the self first is easy to understand, while the emptiness of dharmas is hard to believe—「此中須菩提說一切法空，推無菩薩，用無我為喻；以小喻大，如石蜜喻甘露」 tr. "here Subhūti speaks of the emptiness of all dharmas; reasoning that there is no bodhisattva, he uses non-self as the simile; he uses the small as a simile for the great, as rock sugar is a simile for ambrosia"〔T25 0431c19〕. Using the small emptiness already understood as a simile for the great emptiness not yet understood—this is the ladder of teaching of the whole chapter.

The simile of space. Sūtra ② answers that form is boundless—「如虛空邊不可得、中不可得，無邊無中故，但說名虛空」 tr. "just as the edge of space is unfindable and its middle is unfindable, and because it has no edge and no middle it is merely spoken of by the name 'space'"〔T25 0432a27〕—space has no edge and no middle and has only its name; form too is like this. The treatise's explanation of the provisional name again takes up this simile—「是五眾破壞散滅，如虛空無異」 tr. "these five aggregates break apart, scatter, and perish, no different from space"〔T25 0433b22〕.

The simile of grass, trees, tiles, and stones. The treatise makes clear that if form and mind are apart from each other, neither makes a bodhisattva—「色若離心心數法，如草木瓦石，云何名菩薩？若心心數法離色，則無依止處」 tr. "if form were apart from the mind and mental dharmas, it would be like grass, trees, tiles, and stones—how could it be called a bodhisattva? If the mind and mental dharmas were apart from form, they would have no place to rely on"〔T25 0433b06〕.

The simile of the conjured person. The treatise makes clear that the bodhisattva is only a provisional name—「是菩薩但有名字，如幻化人，假名字中更為立名」 tr. "this bodhisattva has only a name, like a conjured person; within a provisional name a further name is set up"〔T25 0433b23〕.

The simile of eye-consciousness from coming together. Treatise ③ explains arising from coming together and being without self-nature—「譬如有眼、有色、有明、有空、有欲見心等諸因緣和合生眼識」 tr. "just as, when there is the eye, there is form, there is light, there is space, there is the mind wishing to see, and so on, from the coming together of these causes and conditions eye-consciousness arises"〔T25 0434b13〕—the eye, form, light, and space each cannot see, and within their coming together there should also be no seeing; 「見法畢竟空，如幻、如夢」 tr. "the dharma of seeing is ultimately empty, like an illusion, like a dream"〔T25 0434b18〕.

The simile of dreaming and waking. Treatise ③ makes clear why one is not afraid on hearing of emptiness—「如人夢中見怖畏事，覺已則無恐心，知夢法能誑心，無有實事」 tr. "as a person who in a dream sees a frightening thing has, once awake, no fearful mind, knowing that the dharma of dreams can deceive the mind and that there is no real thing"〔T25 0434c14〕—the mind that has entered the world sees in its dream things to fear, and at the waking of attaining the real mark of all dharmas there is nothing to fear. Sūtra ③ itself gives five similes—「見一切諸法如夢、如幻、如炎、如影、如化」 tr. "seeing all dharmas as like a dream, like an illusion, like a mirage, like a shadow, like a transformation"〔T25 0434b05〕.

The simile of the conjured thing. Treatise ③ concludes—「譬如幻事，智者雖見，心無所惑，知是誑法」 tr. "just as with a conjured thing: though the wise see it, their minds are not deluded, knowing it to be a deceptive dharma"〔T25 0434c18〕—knowing that all dharmas are like an illusion that can deceive people's minds, and that within them there is nothing real; for this reason one is not afraid.

The simile of the empty village. Treatise ④ explains 「不住」 tr. "not abiding in"—「譬如空聚落，賊所止處，智者不應久住」 tr. "just as an empty village where thieves stop is a place where the wise should not abide long"〔T25 0435b19〕—the five aggregates are like an empty village and the afflictions like thieves; because one does not rely on them, one does not suffer their plunder.

IV. The Sūtra Passage Explained

The four Sūtra sections cited by this treatise are continuous with Chapter 25, "The Ten Non-existents", of the Mahāprajñāpāramitā Sūtra translated by Kumārajīva of the Later Qin〔T08 0267a19–0270b16〕. In the sūtra explained this chapter lies in its Fascicle 7, directly after Chapter 24, "Converging on the Tenet", and before Chapter 26, "Non-arising"; its chapter title reads outright 「十無品第二十五」 tr. "Chapter on the Ten Non-existents, the Twenty-fifth"〔T08 0267a19〕, chapter name and chapter number being wholly identical in form and number with this treatise; the pattern of the paired names 「等空」 tr. "Equal to Space" and 「含受」 tr. "Containing and Receiving" recorded for the two preceding chapters does not continue in this chapter. This 「一致」 tr. "agreement" was obtained by checking in both directions, not by omitting to check: among the one hundred and two collation notes of this treatise for this chapter not one is a variant of the chapter name (only the Shōgozō manuscript and the Ishiyama-dera manuscript give a chapter number one less; see Section VIII); the only collation note on the chapter title of the sūtra explained concerns its crowning title—「（摩訶…經）八字【大】＊，〔－〕【明】＊」 tr. "the eight characters '(Mahā … Sūtra)' in the Taishō (recurring); absent in the Ming (recurring)"〔T08 0267a19〕—while the three characters 「十無品」 tr. "Chapter on the Ten Non-existents" show no variation among the editions: the transmission of the chapter name in both works is stable.

However, in the chapter list of the electronic canon edition of the sūtra explained as transmitted today, the internal sequence numbers and the chapter names given in the titles fall out of step from the Chapter on Converging on the Tenet onward—the item with internal number twenty-three is titled 「23 等空品」 tr. "23, Chapter on Equal to Space" (still in step up to this point), the item numbered twenty-five is titled 「24 會宗品」 tr. "24, Chapter on Converging on the Tenet", the item numbered twenty-six is titled 「25 十無品」 tr. "25, Chapter on the Ten Non-existents" (that is, this chapter), and the item numbered twenty-seven is titled 「26 無生品」 tr. "26, Chapter on Non-arising"—the internal sequence number always counts one chapter more than the chapter number given in the title. This differs in nature from the two types of displaced chapter numbering recorded earlier—the type in which a Tang catalogue records a chapter number one less (Section VI), and the type in which the Shōgozō and Ishiyama-dera manuscripts of this treatise give a chapter number one less (Section VIII): those two belong to the layer of readings of different catalogues and different witnesses, whereas this belongs to a failure of the internal listing and the title text to correspond within one and the same canon edition. Where it comes from is not something this section can investigate; it is recorded as it stands, so that later chapters may watch their limits.

This chapter of the sūtra explained is, in its entirety, nearly equal in length to the four Sūtra sections this treatise cites—what the treatise cites is the whole of the Chapter on the Ten Non-existents, inserted as sūtra citations in four sections, each section followed by its 【論】 explanation. Checking word by word yielded seventeen classes of substantive variant: of these, four classes belong to a parallel pattern (see the final paragraph), and thirteen classes correspond directly to this treatise's own collation notes or to the sūtra explained's own collation notes, forming two-way cross-attestation—the greatest density among the chapters so far examined. The two texts each form their own wording and are not errors of copying from one to the other; they are recorded side by side without judgement, for a definitive edition to decide; the original text of each collation note is also given in Section VIII.

First, the presence or absence of 'whom' (two occurrences). The sūtra explained reads at both places 「當教是般若波羅蜜耶」 tr. "should one teach this prajñāpāramitā?"〔T08 0267b03〕〔T08 0267b21〕, without 「誰」 tr. "whom"; this treatise at the two corresponding places reads 「當教誰是般若波羅蜜耶」 tr. "whom should one teach this prajñāpāramitā?"〔T25 0430b15〕〔T25 0430c03〕. This treatise's two collation notes—「誰【大】，〔－〕【宋】【元】【明】【宮】」 tr. "'whom' in the Taishō; absent in the Song, Yuan, Ming, and Palace"〔T25 0430b15〕 and 「誰【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "'whom' in the Taishō; absent in the Song, Yuan, Ming, Palace, and Shōgozō"〔T25 0430c03〕—show that the other editions lack 「誰」 tr. "whom", in full agreement with the reading of the sūtra explained; the Taishō alone has it.

Second, the second occurrence of 'bodhisattva' and the presence or absence of 'these dharmas'. The sūtra explained reads 「空不異菩薩亦不異前際。舍利弗！空、菩薩、前際無二無別」 tr. "emptiness is not different from the bodhisattva and is also not different from the prior limit. Śāriputra! Emptiness, the bodhisattva, and the prior limit are without duality and without difference"〔T08 0267c20〕, with 「菩薩」 tr. "bodhisattva" appearing once and without 「是諸法」 tr. "these dharmas"; this treatise reads 「空不異菩薩，菩薩亦不異前際。舍利弗！空、菩薩、前際，是諸法無二無別」 tr. "emptiness is not different from the bodhisattva, and the bodhisattva is also not different from the prior limit. Śāriputra! Emptiness, the bodhisattva, the prior limit—these dharmas are without duality and without difference"〔T25 0430c29〕, with 「菩薩」 tr. "bodhisattva" appearing twice and with 「是諸法」 tr. "these dharmas". This treatise's collation notes—「菩薩【大】，〔－〕【宋】【元】【明】【宮】」 tr. "'bodhisattva' in the Taishō; absent in the Song, Yuan, Ming, and Palace"〔T25 0431a01〕 and 「是諸法【大】，〔－〕【宋】【元】【明】【宮】【聖】【石】」 tr. "'these dharmas' in the Taishō; absent in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0431a02〕—show the reading of this treatise's other editions agreeing with the Taishō of the sūtra explained; the sūtra explained's collation note—「亦【大】＊，菩薩【宋】【元】【明】【宮】＊」 tr. "'also' in the Taishō (recurring); 'bodhisattva' in the Song, Yuan, Ming, and Palace (recurring)"〔T08 0267c20〕—shows the reading of the sūtra explained's other editions in turn approaching this treatise's Taishō. Base texts and other editions echo one another crosswise; yet the sūtra explained's other editions read 「菩薩」 tr. "bodhisattva" without 「亦」 tr. "also", still one character short of this treatise's 「菩薩亦」 tr. "the bodhisattva also"—crossing, but not in full (for an instance of full agreement see item eight).

Third, 'knowledge of the path' and 'knowledge of the kinds of paths' (two occurrences). The sūtra explained reads 「道智，道智相空」 tr. "knowledge of the path—the mark of knowledge of the path is empty"〔T08 0268b13〕, both occurrences without 「種」 tr. "kinds"; this treatise reads 「道種智，道種智相空」 tr. "knowledge of the kinds of paths—the mark of knowledge of the kinds of paths is empty"〔T25 0432b13〕, both occurrences having it. This treatise's collation note—「種【大】＊，〔－〕【宮】【聖】＊」 tr. "'kinds' in the Taishō (recurring); absent in the Palace and Shōgozō (recurring)"〔T25 0432b13〕—shows the Palace and Shōgozō lacking 「種」 tr. "kinds", in full agreement with the reading of the sūtra explained.

Fourth, 'pratyekabuddha person' and 'pratyekabuddha' (two occurrences). The sūtra explained reads 「辟支佛人，辟支佛人相空」 tr. "the pratyekabuddha person—the mark of the pratyekabuddha person is empty"〔T08 0268b16〕; this treatise reads 「辟支佛，辟支佛相空」 tr. "the pratyekabuddha—the mark of the pratyekabuddha is empty"〔T25 0432b16〕. This treatise's collation note—「佛【大】＊，佛人【聖】【石】＊」 tr. "'buddha' in the Taishō (recurring); 'buddha person' in the Shōgozō and Ishiyama-dera (recurring)"〔T25 0432b16〕—shows the Shōgozō and Ishiyama-dera having 「人」 tr. "person", in full agreement with the reading of the sūtra explained.

Fifth, the presence or absence of 'in'. The sūtra explained reads 「以是因緣故，於一切種、一切處菩薩不可得」 tr. "for these causes and conditions, in all kinds and in all places the bodhisattva is unfindable"〔T08 0268c17〕; this treatise reads 「以是因緣故，一切種、一切處，菩薩不可得」 tr. "for these causes and conditions, all kinds, all places—the bodhisattva is unfindable"〔T25 0432c15〕. This treatise's collation note—「一切【大】，於一切【元】【明】」 tr. "'all' in the Taishō; 'in all' in the Yuan and Ming"〔T25 0432c16〕—shows the Yuan and Ming having 「於」 tr. "in", in full agreement with the reading of the sūtra explained.

Sixth, 'dharma if' and 'if dharma' (word order). The sūtra explained reads 「何以故？法若無常，即是動相、即是空相」 tr. "Why? A dharma, if impermanent, is a mark of movement, is a mark of emptiness"〔T08 0269b06〕; this treatise reads 「何以故？若法無常，即是動相、即是空相」 tr. "Why? If a dharma is impermanent, it is a mark of movement, it is a mark of emptiness"〔T25 0433c21〕. This treatise has no collation note on these two characters; the sūtra explained's collation note—「法若【大】，若法【元】」 tr. "'dharma if' in the Taishō; 'if dharma' in the Yuan"〔T08 0269b06〕—shows the Yuan edition of the sūtra explained reading 「若法」 tr. "if dharma", in full agreement with this treatise's reading, the Taishō of the sūtra explained alone reading 「法若」 tr. "dharma if". The evidence for this case comes entirely from the side of the sūtra explained: an instance of the reverse direction of two-sided collation.

Seventh, the presence or absence of 'Again, Śāriputra'. The sūtra explained reads 「一切有為法無常亦不失。復次，舍利弗！若有漏法、若無漏法」 tr. "all conditioned dharmas are impermanent yet not lost. Again, Śāriputra! Whether contaminated dharmas or uncontaminated dharmas"〔T08 0269b07〕, having 「復次舍利弗」 tr. "Again, Śāriputra"; this treatise reads outright 「一切有為法無常亦不失。若有漏法、若無漏法」 tr. "all conditioned dharmas are impermanent yet not lost. Whether contaminated dharmas or uncontaminated dharmas"〔T25 0433c22〕, without it. This treatise has no collation note; the sūtra explained's collation note—「復次舍利弗【大】，〔－〕【元】」 tr. "'Again, Śāriputra' in the Taishō; absent in the Yuan"〔T08 0269b08〕—shows the Yuan lacking these five characters, in full agreement with this treatise's reading, the Taishō of the sūtra explained alone having them. This too is an instance resting wholly on the sūtra explained's own attestation from its own side.

Eighth, the presence or absence of 'impermanent yet not lost'. The sūtra explained reads 「若有記法、若無記法。何以故？」 tr. "whether determinate dharmas or indeterminate dharmas. Why?"〔T08 0269b09〕, where 「無記法」 tr. "indeterminate dharmas" is not followed by 「無常亦不失」 tr. "impermanent yet not lost"; this treatise reads 「若有記法、若無記法，無常亦不失。何以故？」 tr. "whether determinate dharmas or indeterminate dharmas, they are impermanent yet not lost. Why?"〔T25 0433c24〕, having it. This treatise's collation note—「無常亦不失【大】，〔－〕【宮】【聖】【石】」 tr. "'impermanent yet not lost' in the Taishō; absent in the Palace, Shōgozō, and Ishiyama-dera"〔T25 0433c24〕—shows the three editions Palace, Shōgozō, and Ishiyama-dera lacking these five characters, in full agreement with the Taishō reading of the sūtra explained; the sūtra explained's collation note—「法【大】，法無常亦不失【宋】【元】【明】【宮】」 tr. "'dharmas' in the Taishō; 'dharmas, impermanent yet not lost' in the Song, Yuan, Ming, and Palace"〔T08 0269b09〕—shows the four editions Song, Yuan, Ming, and Palace having these five characters, in full agreement with this treatise's Taishō reading. At a single place, base texts and other editions agree in full pair by pair, a four-way crossing: the extreme of cross-textual mutual attestation in this chapter.

Ninth, 'mind-contact' and 'mind-consciousness'. The sūtra explained reads 「意觸因緣生受非常非滅」 tr. "the feeling born from the condition of mind-contact is neither permanent nor ceasing"〔T08 0269b15〕; this treatise reads 「意識因緣生受非常非滅」 tr. "the feeling born from the condition of mind-consciousness is neither permanent nor ceasing"〔T25 0434a01〕. This treatise's collation note—「識【大】，觸【宋】【元】【明】【宮】【聖】【石】」 tr. "'consciousness' in the Taishō; 'contact' in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0434a01〕—shows six editions agreeing in reading 「觸」 tr. "contact", in full agreement with the reading of the sūtra explained, the Taishō alone reading 「識」 tr. "consciousness": the strongest single piece of evidence in this chapter.

Tenth, the presence or absence of 'as' and 'this' (three places). The sūtra explained reads 「畢竟不生是不名為色，畢竟不生是不名受想行識」 tr. "the ultimately non-arising—this is not called as form; the ultimately non-arising—this is not called feeling, perception, constructions, and consciousness"〔T08 0269b25〕, the latter clause without 「為」 tr. "as"; this treatise reads 「畢竟不生，是不名為色？畢竟不生，是不名為受、想、行、識」 tr. "the ultimately non-arising—is this not called as form? The ultimately non-arising—this is not called as feeling, perception, constructions, and consciousness"〔T25 0434a10〕, both clauses having 「為」 tr. "as"—at this one place neither side has a collation note: a purely cross-textual difference. Further, the sūtra explained reads 「畢竟不生不名色，畢竟不生不名受想行識」 tr. "the ultimately non-arising is not called form; the ultimately non-arising is not called feeling, perception, constructions, and consciousness"〔T08 0269c01〕, both without 「是」 tr. "this"; this treatise reads 「畢竟不生，是不名色；畢竟不生，是不名受、想、行、識」 tr. "the ultimately non-arising—this is not called form; the ultimately non-arising—this is not called feeling, perception, constructions, and consciousness"〔T25 0434a15〕, both having 「是」 tr. "this". This treatise's collation note—「是【大】＊，〔－〕【宋】【元】【明】【宮】【聖】【石】＊」 tr. "'this' in the Taishō (recurring); absent in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera (recurring)"〔T25 0434a16〕—shows six editions agreeing in lacking 「是」 tr. "this" (two occurrences), in full agreement with the reading of the sūtra explained.

Eleventh, 'mark of awareness' and 'perception of awareness'. The sūtra explained reads 「不見諸法有覺知想」 tr. "does not see that dharmas have a perception of awareness"〔T08 0269c20〕; this treatise reads 「不見諸法有覺知相」 tr. "does not see that dharmas have a mark of awareness"〔T25 0434b05〕. This treatise's collation note—「相【大】，想【宋】【元】【明】【宮】【聖】【石】」 tr. "'mark' in the Taishō; 'perception' in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0434b05〕—shows six editions agreeing in reading 「想」 tr. "perception", in full agreement with the reading of the sūtra explained, the Taishō alone reading 「相」 tr. "mark".

Twelfth, the presence or absence of 'dharma'. The sūtra explained reads 「是不生非一非二非三非異」 tr. "this non-arising is not one, not two, not three, not different"〔T08 0270b05〕; this treatise reads 「是不生法非一、非二、非三、非異」 tr. "this non-arising dharma is not one, not two, not three, not different"〔T25 0435b02〕. This treatise's collation note—「法【大】，〔－〕【宮】【聖】」 tr. "'dharma' in the Taishō; absent in the Palace and Shōgozō"〔T25 0435b02〕—shows the Palace and Shōgozō lacking 「法」 tr. "dharma", in full agreement with the reading of the sūtra explained.

Thirteenth, the presence or absence of 'mark'. The sūtra explained reads 「識不滅是非識」 tr. "the non-ceasing of consciousness is not consciousness"〔T08 0270b12〕; this treatise reads 「識不滅相是非識」 tr. "the mark of the non-ceasing of consciousness is not consciousness"〔T25 0435b09〕. This treatise's collation note—「相【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "'mark' in the Taishō; absent in the Song, Yuan, Ming, Palace, and Shōgozō"〔T25 0435b09〕—shows five editions agreeing in lacking 「相」 tr. "mark", in full agreement with the reading of the sūtra explained.

The remaining four classes belong to a parallel pattern; they do not form two-way attestation and are recorded side by side. First, dāna and dān, dhyāna and dhyān—the sūtra explained's full transliterations 「檀那波羅蜜」 tr. "dānapāramitā"〔T08 0267c06〕 and 「禪那波羅蜜」 tr. "dhyānapāramitā"〔T08 0267c08〕 appear twenty-one times in all, and this treatise at the corresponding places uniformly abbreviates them as 「檀波羅蜜」 tr. "dān-pāramitā"〔T25 0430c17〕 and 「禪波羅蜜」 tr. "dhyān-pāramitā"〔T25 0430c18〕—purely a matter of fuller or briefer transliteration, continuing the same cross-chapter pattern of the preceding chapters; neither side of this chapter has a collation note. Second, 'said' and 'what was said'—the two works both cite the questions of the first division with 「如舍利弗言」 tr. "as Śāriputra said"〔T08 0268a23〕〔T25 0432a24〕 and those of the latter division with 「如舍利弗所言」 tr. "according to what Śāriputra said"〔T08 0269b25〕〔T25 0433c10〕, and each side has its own notes—this treatise's 「言【大】＊，所言【元】【明】＊」 tr. "'said' in the Taishō (recurring); 'what was said' in the Yuan and Ming (recurring)"〔T25 0432a24〕 (three occurrences), and the sūtra explained's 「言【大】＊，所言【宋】【元】【明】【宮】＊」 tr. "'said' in the Taishō (recurring); 'what was said' in the Song, Yuan, Ming, and Palace (recurring)"〔T08 0268a23〕 and 「言【大】，所言【宋】【明】【宮】」 tr. "'said' in the Taishō; 'what was said' in the Song, Ming, and Palace"〔T08 0269a09〕—each wavers internally: a parallel, systematic pattern. Third, six similes and five similes—the sūtra explained reads 「如夢、如響、如幻、如焰、如影、如化」 tr. "like a dream, like an echo, like an illusion, like a mirage, like a shadow, like a transformation"〔T08 0269c21〕, six similes, and this treatise reads 「如夢、如幻、如炎、如影、如化」 tr. "like a dream, like an illusion, like a mirage, like a shadow, like a transformation"〔T25 0434b05〕, five similes; the sūtra explained has the one further simile of 「響」 tr. "an echo", and neither side has a collation note. Fourth, the two graphs for 'mirage'—that is, in the example above, 「如焰」 tr. "like a mirage (one graph)" and 「如炎」 tr. "like a mirage (the other graph)" are variant forms; the meaning is the same.

Of the seventeen classes, thirteen form two-way cross-attestation; item eight alone agrees fully in four directions; the two classes of items six and seven rest wholly on reverse support from the sūtra explained's own collation notes, with no note on this treatise's side—which shows that the benefit of two-sided collation lies not only in checking the sūtra explained by this treatise: the transmitted witnesses of the sūtra explained can also trace back the sources of this treatise's base text. In every case the two texts each form their own wording; this section lists their differences side by side and does not decide on anyone's behalf which text is right.

V. The Prajñā Eye

The eye of this chapter lies in making manifest one and the same ultimate emptiness by searching everywhere through ten gates—「十無」 tr. "the ten non-existents" are not ten things but ten gates of a single non-existence. Its meaning may be summarised in four layers.

First, why it is said again. Since the preceding chapter has already made clear that Mahāyāna and prajñā are not two, why does this chapter speak again of there being no bodhisattva? The treatise-author first cuts off the doubt—「上已說『菩薩、菩薩字不可得，為誰說般若波羅蜜』，今何以更說？」 tr. "Above it was already said, ‘The bodhisattva and the name of the bodhisattva are unfindable; for whom is prajñāpāramitā spoken?’ Why is it said again now?"〔T25 0431b04〕 The answer lies in 「上略說，是中十種廣分別菩薩不可得」 tr. "above it was said briefly; here the unfindability of the bodhisattva is analysed extensively in ten kinds"〔T25 0431b07〕—the emptiness of the bodhisattva cannot be grasped at a single telling, just as a great deep-rooted tree can be felled only by much use of the axe's force〔T25 0431b18〕. Further, when practitioners hear of non-self they grieve—「若無我者，為誰修善？」 tr. "If there is no self, for whose sake does one cultivate the good?"〔T25 0431b14〕—and so Subhūti restates 「我，從本已來無，非先有今無」 tr. "the self has from the beginning been non-existent; it is not that it first existed and now does not"〔T25 0431b16〕: from the first it is of itself non-existent, and now nothing is lost, so there is nothing to grieve over.

Second, the ladder of taking the self as an example for dharmas. Why does it take the self as a simile for the bodhisattva? The treatise makes clear the order of teaching—「是般若波羅蜜中一切法空，初學不得便為說空」 tr. "within this prajñāpāramitā all dharmas are empty; one may not straightaway speak of emptiness to beginners"〔T25 0431c09〕—first one distinguishes wrongdoing and merit, then breaks the self within evil and wrongdoing; once the self is broken, dharmas are then broken—「若言『色空』，則難解；雖耳聞說空，眼常見實」 tr. "if one says ‘form is empty’, it is hard to understand; though the ear hears emptiness spoken of, the eye always sees the real"〔T25 0431c15〕—those who have attained the path themselves realise non-self; for those who have not attained the path, belief in non-self is easy and belief in the emptiness of dharmas is hard; therefore 「以小喻大，如石蜜喻甘露」 tr. "he uses the small as a simile for the great, as rock sugar is a simile for ambrosia"〔T25 0431c21〕. The emptiness of beings is the gate; the emptiness of dharmas is where it arrives; the order of the ten meanings follows exactly this ladder.

Third, searching everywhere and finding nothing to be attained, while emptiness is not different from the bodhisattva. Searching by the three limits, searching by the five aggregates, searching through the gates of self and other—「色，色中不可得；色，受中不可得」 tr. "form is unfindable within form; form is unfindable within feeling"〔T25 0432b21〕—and so on up to this: within prajñā there is no teaching and transforming, and within teaching and transforming there is no bodhisattva; all dharmas have nothing whatever and are unfindable. Yet this nothing to be attained is not a sweeping denial—「空不異菩薩，菩薩不異前際。舍利弗！空、菩薩、前際，是諸法無二無別」 tr. "emptiness is not different from the bodhisattva; the bodhisattva is not different from the prior limit. Śāriputra! Emptiness, the bodhisattva, the prior limit—these dharmas are without duality and without difference"〔T25 0430c21〕—emptiness and the bodhisattva are not two; therefore, though one seeks and does not find, the provisional name is not destroyed. The ultimately non-arising is likewise—「畢竟不生即是諸法實相，諸法實相即是般若波羅蜜，云何以般若波羅蜜教般若波羅蜜？」 tr. "the ultimately non-arising is itself the real mark of all dharmas; the real mark of all dharmas is itself prajñāpāramitā; how could one teach prajñāpāramitā by means of prajñāpāramitā?"〔T25 0434c02〕—the one who teaches and what is taught are without duality and without difference: this is precisely prajñā's own clarity.

Fourth, the twofold breaking of attachment and the entry into the non-dual. Why, at the end, does it speak of entering the count of non-dual dharmas? The treatise answers—「菩薩若未破色，則生愛等結使，著是色等；破色已，則生邪見，著是色空等」 tr. "if the bodhisattva has not yet broken form, he gives rise to fetters such as craving and clings to form and the rest; once form is broken, he gives rise to wrong view and clings to the emptiness of form and the rest"〔T25 0435c09〕—first breaking attachment to existence, then breaking attachment to emptiness; when both layers are left behind, it then says 「離是二，名不二」 tr. "being apart from these two is called 'not two'"〔T25 0435c13〕. The five kinds of right contemplation—not receiving, not looking at, not abiding in, not clinging to, not saying—are precisely the practice of this leaving behind; to hear of the ten non-existents without being startled or frightened is like the fearlessness of one who has woken from a dream〔T25 0434c14〕—not fearing its non-existence, and also not grasping its non-existence: this is where the eye of the whole chapter returns.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete commentary following its text, and the ancient masters' citations and explanations as a rule lean, as the facts stand, to one side or another. The ancient masters' re-reading of this chapter is of the same type as for the two preceding chapters—Jizang's commentary on the sūtra explained preserves a complete dedicated section, and that section has the unusual feature of a listing by name of 「十無」 tr. "the ten non-existents" corresponding item by item with this chapter's sūtra text; the commentary of Huiying on the treatise has a gap and does not cover it, referring back to it only in two places in its Fascicle 17. This section records the correspondence between what they comment on and cite and this chapter, and does not judge the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451), in its table of contents at the head of the work, lists 「十無品第二十五」 tr. "Chapter on the Ten Non-existents, the Twenty-fifth" after Chapter 24, "Converging on the Tenet"〔X24 0195b01〕, with no interlinear note of an alternative name. Its dedicated section 「十無品第二十五」 tr. "Chapter on the Ten Non-existents, the Twenty-fifth" in Fascicle 5 begins at〔X24 0255a13〕 and ends before the section on Chapter 26, "Non-arising"〔X24 0257a23〕; the commentary runs to more than three thousand characters and forms the main body of the ancient masters' parallel reading of this chapter. The head of the section sums up its place—「從集散品竟。無生品正奉命為菩薩說般若，開三門：初、三脫門說般若；二、稱歎門說般若；三、無生門說般若」 tr. "From the Chapter on Gathering and Dispersal: ended. The Chapter on Non-arising: properly, on receiving the command, speaking prajñā for the bodhisattvas, it opens three gates: first, speaking prajñā through the gate of the three liberations; second, speaking prajñā through the gate of praise; third, speaking prajñā through the gate of non-arising"〔X24 0255a14〕—and judges this chapter and the next to belong together to the third, the gate of non-arising: 「此二品既云無生門，文相拘涉，開為二無生：第一、明順無生；第二、明真無生」 tr. "since these two chapters are called the gate of non-arising, and their wording is intertwined, it is opened into two kinds of non-arising: first, making clear compliant non-arising; second, making clear true non-arising"〔X24 0255b22〕—this chapter corresponding to compliant non-arising: 「初明順無生中為二：第一正十種觀求人不可得故人無生，第二明行此十觀得利益也。初三：一標十觀，二身子一一問，三善吉一一答」 tr. "the first, making clear compliant non-arising, has two parts: first, properly, the ten kinds of contemplation seek the person and the person is unfindable, therefore the person is non-arising; second, it makes clear the benefit gained by practising these ten contemplations. The first has three: first, the ten contemplations are set out; second, Body-son (Śāriputra) asks about them one by one; third, Good Auspice (Subhūti) answers them one by one"〔X24 0255c01〕—corresponding item by item with the three sections of this chapter's Sūtra ①: the general heading, the nine questions, and the comprehensive answer. Its distinctive contrast—「又上廣門略觀，今略門廣觀。上廣門有三，不開十無，故是廣門略觀；今一無生門開十種觀，故是略門廣觀」 tr. "Again, above was the broad gate with brief contemplation; now it is the brief gate with broad contemplation. Above, the broad gate had three and did not open out the ten non-existents, so it was the broad gate with brief contemplation; now the single gate of non-arising opens out ten kinds of contemplation, so it is the brief gate with broad contemplation"〔X24 0255b08〕—is not found in the original text of this treatise, and belongs to his own framework.

The most notable thing in his section is the listing by name of the ten meanings of 「十無」 tr. "the ten non-existents"—「十無者：一、明無三世故無菩薩，不出三世中有故」 tr. "As for the ten non-existents: first, it makes clear that because there are no three times there is no bodhisattva, since what exists does not go outside the three times"〔X24 0255c04〕, continuing 「色無邊下，第二、無離陰菩薩」 tr. "from 'form is boundless' onward: second, there is no bodhisattva apart from the aggregates"〔X24 0255c05〕, 「第三、明即陰菩薩」 tr. "third, it makes clear the bodhisattva identical with the aggregates"〔X24 0255c07〕, 「一切處下，第四、遍撿無菩薩」 tr. "from 'all places' onward: fourth, searching everywhere, there is no bodhisattva"〔X24 0255c08〕, 「世尊！菩薩但有字下，第五、但有名字故無菩薩」 tr. "from 'World-Honored One! The bodhisattva has only a word' onward: fifth, because there is only a name, there is no bodhisattva"〔X24 0255c11〕, 「如說我下，第六、舉我無例無法」 tr. "from 'as when one speaks of the self' onward: sixth, raising the non-existence of the self as an example for the non-existence of dharmas"〔X24 0255c13〕, 「若不生不名色下，第七、明法體不出者，亦非無菩薩」 tr. "from 'if the non-arising is not called form' onward: seventh, making clear that the substance of dharmas does not come forth—this too is not without a bodhisattva"〔X24 0255c17〕, 「若畢竟不生法，當教般若。此第八無明無生亦無菩薩」 tr. "'if the ultimately non-arising dharma, one should teach prajñā': this eighth non-existent makes clear that in non-arising there is also no bodhisattva"〔X24 0255c21〕, 「第九無生亦無菩薩」 tr. "the ninth: in non-arising there is also no bodhisattva"〔X24 0256a02〕, 「第十是悟解無生故無菩薩」 tr. "the tenth: because of awakened understanding of non-arising, there is no bodhisattva"〔X24 0256a03〕—the ten in number correspond precisely, item by item, with the ten meanings of this chapter's Sūtra ① (the three limits, the boundless, identical with the aggregates, searching everywhere, only a name, the self as an example for dharmas, the substance of dharmas, teaching prajñā, apart from, not startled and not afraid), and he himself judges 「此之五無正明無人也」 tr. "these five non-existents properly make clear that there is no person"〔X24 0255c13〕. His commentary also directly takes up the wording of the treatise's explanation—「身子一一問論二意生起：一者、善吉德劣菩薩，今於佛前說深般若，新學菩薩或生疑」 tr. "on Body-son's asking one by one, the treatise gives two reasons for its arising: first, Good Auspice's virtue is inferior to the bodhisattvas', yet now before the Buddha he speaks the profound prajñā, and newly-training bodhisattvas may give rise to doubt"〔X24 0256a06〕, summarising the meaning of this treatise's explanation of the two causes and conditions of Śāriputra's questions〔T25 0431c22〕; 「色無邊有四種釋：一云無處不有色，如四大遍一切處，故是無邊也」 tr. "'form is boundless' has four kinds of explanation: one says there is no place without form, as the four great elements pervade all places, and therefore it is boundless"〔X24 0256b07〕, corresponding in order with Treatise ②'s four explanations of 'form is boundless'〔T25 0433a21〕; 「檀波羅蜜下，第二、廣明生法二空故無菩薩」 tr. "from 'dānapāramitā' onward: second, it broadly makes clear that because of the twofold emptiness of beings and of dharmas there is no bodhisattva"〔X24 0256a24〕—the granularity of its outline differs from the blocks of this chapter while its content agrees; recorded side by side without judgement.

The outline of the final passage joins precisely with Treatise ④'s five kinds of right contemplation—「白佛：如是觀諸法下，此第二、明得益，為五：一、明五觀益；二、明無生滅觀，釋上五觀；三、明無二觀，總釋與觀；第四、明三種大義益五，有三問答，料簡上無生滅觀義也」 tr. "from 'said to the Buddha: contemplating dharmas in this way' onward: this is the second, making clear the benefit gained, in five: first, making clear the benefit of the five contemplations; second, making clear the contemplation of non-arising and non-ceasing, explaining the five contemplations above; third, making clear the contemplation of non-duality, explaining generally together with the contemplations; fourth, making clear the three kinds of great meaning, the benefit being five, with three questions and answers, sifting the meaning of the contemplation of non-arising and non-ceasing above"〔X24 0256c17〕—and under the names of the five contemplations it cites the treatise's wording word for word—「不受色者，以色有無常火燒心故不受不樂」 tr. "'not receiving form' means: because form has the fire of impermanence that burns the mind, one does not receive it and does not delight in it"〔X24 0256c20〕—exactly echoing Treatise ④'s 「以五眾中有無常火能燒心故」 tr. "because within the five aggregates there is the fire of impermanence that can burn the mind"〔T25 0435b15〕; only, what seems to refer to its second contemplation reads 「不取色相故名不樂」 tr. "because one does not grasp the mark of form, it is called not delighting"〔X24 0256c22〕, using the word 「樂」 tr. "delight", which differs both from the present sūtra text's 「示」 tr. "display" and from the base text's 「視」 tr. "look at" (Section VIII); recorded without judgement. At the end, 「次是故色入無二法數，第三明不二觀。此求諸觀，此滿不二」 tr. "next, 'therefore form enters the count of non-dual dharmas': the third, making clear the contemplation of non-duality. Here the contemplations are sought; here non-duality is fulfilled"〔X24 0257a19〕 exactly matches the conclusion of this chapter's Treatise ④〔T25 0435c11〕.

Huiying's Commentary (X46n0791) is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles; the extant fascicles break off after Chapter 12, "The Meaning of the Phrase", and resume only at Chapter 37, "Weighing the Relics"; this chapter falls exactly within the gap, and passage-by-passage commentary is wholly lacking. Only in two places in its Fascicle 17 do summary remarks refer back to this chapter's name. First, in the synopsis of the four-part structure of the whole work—「第四、從十無品及無生品生，此之二品，初明除生，後明遣法。故約遣相門，以明波若」 tr. "Fourth, arising from the Chapter on the Ten Non-existents and the Chapter on Non-arising: of these two chapters, the first makes clear the removal of beings, the latter makes clear the dispelling of dharmas. Therefore, by way of the gate of dispelling marks, it makes clear prajñā"〔X46 0864a07〕—it takes this chapter and the next together as the fourth major division; 「初明除生，後明遣法」 tr. "the first makes clear the removal of beings, the latter makes clear the dispelling of dharmas" is doctrinally consonant with Jizang's two divisions of 「順無生」 tr. "compliant non-arising" and 「真無生」 tr. "true non-arising"; the wording of the two masters differs while the direction of their outlines is the same; recorded side by side without judgement. Second, on the extent of Good Auspice's complete speaking—「今此品初善吉既問，故佛復次說下十無無生之中，復是善吉全說」 tr. "now, since Good Auspice has asked at the beginning of this chapter, therefore within the ten non-existents and non-arising spoken below from the Buddha's 'again', it is again Good Auspice's complete speaking"〔X46 0872c13〕. Further, beside each of these two passages the designation 「集散品」 tr. "Chapter on Gathering and Dispersal" appears—「經云：不見諸法集散，而今言集散品者」 tr. "The sūtra says: 'One does not see the gathering and dispersal of dharmas'; yet as for what is now called the Chapter on Gathering and Dispersal"〔X46 0864a09〕 and 「集散一品是善吉全說及次上半品」 tr. "the one Chapter on Gathering and Dispersal is Good Auspice's complete speaking, together with the next upper half-chapter"〔X46 0872c11〕—and at the head of Jizang's section on this chapter there is likewise the phrase 「從集散品竟」 tr. "From the Chapter on Gathering and Dispersal: ended"〔X24 0255a14〕. What this designation precisely refers to, the principal editorial line holds in doubt, unresolved; it records as the facts stand that it appears in both masters, and does not force an explanation. In the context of their words there are, to be sure, verifiable structural clues: Huiying's passage has its own section heading 「釋集散品第九上」 tr. "Explaining the Chapter on Gathering and Dispersal, the Ninth, Upper Part", and the first sentence at the opening of Jizang's section on this chapter likewise reads 「從集散品竟」 tr. "From the Chapter on Gathering and Dispersal: ended"〔X24 0255a14〕—both masters seem to take Chapter 9, "Gathering and Dispersal", as the starting coordinate for a large span covering what follows it, this chapter lying within that span; yet this is only a shared use of a structural coordinate, and whether it is the settled outline of the ancient masters is still recorded without judgement.

The Sounds and Meanings of All the Scriptures of Huilin has a section 「音大智度論一百卷」 tr. "Sounds for the Mahāprajñāpāramitā-upadeśa in one hundred fascicles"〔T54 0609c22〕, with the interlinear note under the title 「第九帙無音」 tr. "the ninth case has no sounds"〔T54 0609c22〕; its entries for Fascicle 43〔T54 0615a05〕 are followed directly by 「第五十三卷」 tr. "Fascicle Fifty-three"〔T54 0615a08〕, Fascicles 44 to 52 being lacking in the original; Fascicle 52, in which this chapter lies, falls exactly within the missing range—the lack is in the transmitted text of that work, not peculiar to this chapter.

Weibai's Essentials of the Outline of the Great Canon of the Northern Song gives the chapter name twice—in the brief outline of the Larger Sūtra, 「十無品　一切諸法畢竟無故。如色無色性。無前際無後際無中際。法無佛無等義」 tr. "Chapter on the Ten Non-existents: because all dharmas are ultimately non-existent. As form is without the nature of form. Without prior limit, without later limit, without middle limit. The meaning of dharmas non-existent, buddhas non-existent, and so on"〔C056 0139a07〕; and in the brief outline of the treatise, under the heading 「五十二」 tr. "Fifty-two"〔C056 0185c05〕, it records 「釋般若中會宗品．十無品。所謂眾生無色無受想行識。無色性無識性。無前際無中際無後際。無菩薩無六度。無廣解其十無妙義」 tr. "Within the Prajñā, Commentary on the Chapter on Converging on the Tenet and the Chapter on the Ten Non-existents. That is to say: beings are without form, without feeling, perception, constructions, and consciousness; without the nature of form, without the nature of consciousness; without prior limit, without middle limit, without later limit; without bodhisattva, without the six perfections. Without: it broadly explains the wondrous meaning of its ten non-existents"〔C056 0185c06〕—both brief outlines use 「十無品」 tr. "Chapter on the Ten Non-existents", and the type of divergence between two chapter names, such as 「等空」 tr. "Equal to Space" and 「含受」 tr. "Containing and Receiving", does not appear.

The Tang Extended Chapter Register of the Buddhist Teaching of the Kaiyuan Era of the Great Tang records the chapter of the sūtra explained as 「摩訶般若波羅蜜經十無品第二十四」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Ten Non-existents, the Twenty-fourth"〔A097 0812b01〕, with the interlinear note 「卷第十一」 tr. "Fascicle Eleven"〔A097 0812b02〕—the chapter name the same, the chapter number one less; the preceding entry 「會宗品第二十三」 tr. "Chapter on Converging on the Tenet, the Twenty-third"〔A097 0812a12〕 and the following entry 「無生品第二十五」 tr. "Chapter on Non-arising, the Twenty-fifth"〔A097 0812b03〕 are consistently so, corresponding with the chapter numbering of the Shōgozō and Ishiyama-dera manuscripts of this treatise (Section VIII) and continuing the same type recorded for the preceding chapters; not an isolated case in this chapter.

As for works under the names of Zhiyi, Zhanran, Teishun, Zhiquan, Wencai, Kuiji, and Huizhao, a search back through the whole corpus for 「十無品」 tr. "Chapter on the Ten Non-existents" yields zero hits for every one of them—the direct citations by name in the Zhiyi lineage for the preceding Chapter "Converging on the Tenet", and Wencai's citation for Chapter "Containing and Receiving", are each connections peculiar to those chapters and do not continue into this chapter; this is recorded as the facts stand, without forced connection. Although works of Yinshun contain passages citing this chapter, they are the work of a recent author and by rule are not counted among the citations of the ancient masters; their existence is merely noted.

VII. Cross-reading and Further Resonances

The vein of meaning of this chapter has three connections with what precedes and what follows, all recorded in this section, without deciding the reading on anyone's behalf.

First, the treatise's self-references and the continuity from chapter to chapter. At the opening of its explanation the treatise points back to the preceding chapter—「上已說『菩薩、菩薩字不可得，為誰說般若波羅蜜』，今何以更說？」 tr. "Above it was already said, ‘The bodhisattva and the name of the bodhisattva are unfindable; for whom is prajñāpāramitā spoken?’ Why is it said again now?"〔T25 0431b04〕—this chapter's extensive analysis through ten gates precisely takes up and broadens the brief statement of 「無二無別」 tr. "without duality and without difference" in the preceding chapter. Within the chapter it also points back to earlier text in three places—「如十八空後義說」 tr. "as explained in the later meaning of the eighteen emptinesses"〔T25 0434b23〕, 「如先破生中說」 tr. "as said earlier in the breaking of arising"〔T25 0434b25〕, and 「如此品初已說」 tr. "as already said at the beginning of this chapter"〔T25 0433c02〕—all clear proofs of this treatise's continuity from chapter to chapter.

Second, the linked ring with the next chapter. This chapter ends with 「入無二法數」 tr. "enters the count of non-dual dharmas", and the next chapter, "Non-arising", takes non-arising as its very title—both ancient masters view the two chapters together: Jizang opens them into the two layers of 「順無生」 tr. "compliant non-arising" and 「真無生」 tr. "true non-arising"〔X24 0255b22〕, and Huiying judges them as 「初明除生，後明遣法」 tr. "the first makes clear the removal of beings, the latter makes clear the dispelling of dharmas"〔X46 0864a08〕—the ten non-existents of this chapter lie in dispelling the person and dispelling dharmas, and the non-arising of the next chapter lies in properly manifesting its acceptance; the two chapters are one gate, and this is the manifest side of their continuity.

Third, the five kinds of right contemplation and the transmission of non-duality. Jizang takes up Treatise ④'s heading of the five kinds of right contemplation as 「五觀益」 tr. "the benefit of the five contemplations" and cites its wording word for word〔X24 0256c17〕〔X24 0256c20〕; the pattern of 「畢竟不生即是般若波羅蜜」 tr. "the ultimately non-arising is itself prajñāpāramitā"〔T25 0434a18〕 runs continuous with the fixed formula of 「無二無別」 tr. "without duality and without difference" in the prajñā line—the Chapter "Converging on the Tenet" converges Mahāyāna and prajñā, this chapter converges the ultimately non-arising and prajñā: one and the same axis of mutual identity. These further resonances lie in the continuity of the vein of meaning; this section merely records their traces.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 52 of the Mahāprajñāpāramitā-upadeśa〔T25 0430b02–0435c21〕; the collation text for the sūtra explained is Chapter 25, "The Ten Non-existents", of the Mahāprajñāpāramitā Sūtra〔T08 0267a19–0270b16〕; the collation text for the ancient-master commentary is Fascicle 5 of Jizang's Commentary on the Larger Sūtra (X24n0451), while Huiying's Commentary (X46n0791) survives in fragmentary fascicles that do not cover this chapter. Variant notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, and Palace editions, the Shōgozō manuscript, and the Ishiyama-dera manuscript; there is in addition a separate layer of modern editorial revision (see below).

The collation notes at the end of the working base text number one hundred and two in all, and this section sets out the structure of the full account. The anchored items with note text of their own number ninety—eighty-nine are proper notes of variant readings among transmitted witnesses, and one is a modern editorial correction (detailed below); of the eighty-nine proper notes, one lies outside the boundary, at the opening title of Chapter 26〔T25 0435c21〕, recording differences among the editions in the title form of the next chapter, not this chapter's own text; deducting it gives eighty-eight. There are further thirteen places marked as recursive repetitions—places where one and the same variant recurs, which the original notes link by 「＊」 tr. "the recurrence mark" and which the working base text expands into one item each—tied to eight notes: 'said', 'kinds', 'buddha', 'different', 'this', the label character 'treatise', 'says', and 'display / look at'. Eighty-eight plus one plus thirteen is exactly one hundred and two, agreeing wholly and mechanically with the working base text's count. This section selects for transcription those that bear on the chapter title, doctrine, and the wording of the sūtra text, each recorded in its original note form, the readings of other witnesses preserved side by side, while the main text continues to follow the reading of the current base text; the full account is given at the end of the working base text.

Chapter and fascicle titles. 「大智度論釋十無品第二十五【大】，釋第二十四品【聖】，大智論釋第二十四品十無品【石】，〔大智度論〕－【明】」 tr. "'Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Ten Non-existents, the Twenty-fifth' in the Taishō; 'Commentary on the Twenty-fourth Chapter' in the Shōgozō; 'the Treatise on Great Wisdom, Commentary on the Twenty-fourth Chapter, Chapter on the Ten Non-existents' in the Ishiyama-dera; '(Mahāprajñāpāramitā-upadeśa)' deleted in the Ming"〔T25 0430b02〕—the Shōgozō and Ishiyama-dera both give the chapter number as 「第二十四」 tr. "the twenty-fourth", one less than the Taishō, corresponding with the chapter number in the Tang catalogue (Section VI) and continuing the same type of displaced chapter numbering in the Shōgozō and Ishiyama-dera recorded for the two preceding chapters; the Ming note is a method of deletion, meaning that the Ming edition lacks the four characters 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa" and reads outright 「釋十無品第二十五」 tr. "Commentary on the Chapter on the Ten Non-existents, the Twenty-fifth". Further, 「五【大】，五品【宮】」 tr. "'fifth' in the Taishō; 'fifth chapter' in the Palace"〔T25 0430b02〕: a small difference in the form of the title.

The two notes on 'whom'. 「誰【大】，〔－〕【宋】【元】【明】【宮】」 tr. "'whom' in the Taishō; absent in the Song, Yuan, Ming, and Palace"〔T25 0430b15〕 and 「誰【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "'whom' in the Taishō; absent in the Song, Yuan, Ming, Palace, and Shōgozō"〔T25 0430c03〕—for the cross-textual mutual attestation see Section IV, item one; recorded side by side without judgement.

'Bodhisattva' · 'these dharmas'. 「菩薩【大】，〔－〕【宋】【元】【明】【宮】」 tr. "'bodhisattva' in the Taishō; absent in the Song, Yuan, Ming, and Palace"〔T25 0431a01〕 and 「是諸法【大】，〔－〕【宋】【元】【明】【宮】【聖】【石】」 tr. "'these dharmas' in the Taishō; absent in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0431a02〕—echoing crosswise with the collation notes of the sūtra explained; see Section IV, item two.

Two notes at one place on 'merit' and 'virtue'. 「德【大】，〔－〕【宋】【元】【明】【宮】【聖】【石】」 tr. "'virtue' in the Taishō; absent in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0431c11〕 and 「福【大】，〔－〕【聖】」 tr. "'merit' in the Taishō; absent in the Shōgozō"〔T25 0431c11〕—in the phrase 「捨罪修福德」 tr. "abandoning wrongdoing and cultivating merit and virtue", six editions lack 「德」 tr. "virtue" and the Shōgozō also lacks 「福」 tr. "merit": two notes at one place, a dense point in the collation; no hindrance to doctrine, recorded for attention.

Modern editorial correction (the only one in the full account). 「名【CB】【麗-CB】，各【大】」 tr. "'named' in the modern revision and in the Korean edition as it adopts it; 'each' in the Taishō"〔T25 0432a01〕—in 「名凡夫人」 tr. "are named ordinary people", its 「名」 tr. "named" was originally 「各」 tr. "each" in the Taishō, and modern revision, on the basis of the second carving of the Korean canon (K14n0549), changed the reading to 「名」 tr. "named". This note is not of the type of variant readings among the traditional editions but belongs to the layer of modern editing, different in nature from the remaining notes of the account; a rare type, recorded with its layer clearly distinguished as the facts stand.

'Said' and 'what was said'. 「言【大】＊，所言【元】【明】＊」 tr. "'said' in the Taishō (recurring); 'what was said' in the Yuan and Ming (recurring)"〔T25 0432a24〕—the note, in its original form with the recursive mark 「＊」 tr. "the recurrence mark", covers three occurrences within the chapter〔T25 0432a24〕〔T25 0432c17〕〔T25 0433a06〕, each expanded into one item in the working base text; to be viewed together with the note of the same type in the sūtra explained itself, see the final paragraph of Section IV.

'Kinds'. 「種【大】＊，〔－〕【宮】【聖】＊」 tr. "'kinds' in the Taishō (recurring); absent in the Palace and Shōgozō (recurring)"〔T25 0432b13〕—the two occurrences of 「道種智」 tr. "knowledge of the kinds of paths"; see Section IV, item three.

'Buddha person'. 「佛【大】＊，佛人【聖】【石】＊」 tr. "'buddha' in the Taishō (recurring); 'buddha person' in the Shōgozō and Ishiyama-dera (recurring)"〔T25 0432b16〕—two occurrences; see Section IV, item four.

'In all'. 「一切【大】，於一切【元】【明】」 tr. "'all' in the Taishō; 'in all' in the Yuan and Ming"〔T25 0432c16〕—see Section IV, item five.

'Countless and boundless'. 「無數無邊【大】，無邊無數【宋】【元】【明】【宮】」 tr. "'countless and boundless' in the Taishō; 'boundless and countless' in the Song, Yuan, Ming, and Palace"〔T25 0433b05〕—the four editions transpose the word order; the same type was already seen in the preceding chapter; doctrine is unaffected; recorded side by side without judgement.

'Impermanent yet not lost'. 「無常亦不失【大】，〔－〕【宮】【聖】【石】」 tr. "'impermanent yet not lost' in the Taishō; absent in the Palace, Shōgozō, and Ishiyama-dera"〔T25 0433c24〕—the pivot of the four-way agreement; see Section IV, item eight.

'Consciousness' and 'contact'. 「識【大】，觸【宋】【元】【明】【宮】【聖】【石】」 tr. "'consciousness' in the Taishō; 'contact' in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0434a01〕—six editions agree; see Section IV, item nine.

'This'. 「是【大】＊，〔－〕【宋】【元】【明】【宮】【聖】【石】＊」 tr. "'this' in the Taishō (recurring); absent in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera (recurring)"〔T25 0434a16〕—six editions agree, two occurrences; see Section IV, item ten.

'Mark' and 'perception'. 「相【大】，想【宋】【元】【明】【宮】【聖】【石】」 tr. "'mark' in the Taishō; 'perception' in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera"〔T25 0434b05〕—six editions agree; see Section IV, item eleven.

The label character 'treatise' and 'says'. 「〔－〕【大】＊，論【論】【元】【明】＊」 tr. "absent in the Taishō (recurring); 'treatise' under the treatise label in the Yuan and Ming (recurring)"〔T25 0434b08〕 and 「者言【大】＊，〔－〕【石】＊」 tr. "'…-er says' in the Taishō (recurring); absent in the Ishiyama-dera (recurring)"〔T25 0434b08〕—at the opening of the two sections Treatise ③ and Treatise ④, the two characters 「者言」 tr. "'…-er says' (the tail of 'the treatise-author says')": the Yuan and Ming have the character 「論」 tr. "treatise" under the label, and the Ishiyama-dera also lacks 「者言」 tr. "'…-er says'"; each recurs twice〔T25 0434b08〕〔T25 0435b14〕—directly corroborating the form of the openings of this chapter's treatise explanations.

'Display' and 'look at' (collation on two layers). 「示【CB】【房山-CB】【宮-CB】【宋】【元】【明】【宮】【聖】【石】＊，視【大】＊」 tr. "'display' in the modern revision, in the Fangshan and Palace readings it adopts, and in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama-dera (recurring); 'look at' in the Taishō (recurring)"〔T25 0434c25〕—in Sūtra ④'s 「不受、不示」 tr. "not receiving, not displaying", its 「示」 tr. "display" was originally 「視」 tr. "look at" in the Taishō; the traditional editions and the three kinds of sigla of modern revision (whose bases include the Fuzhou canon, the Fangshan stone scriptures, and the Palace edition) all read 「示」 tr. "display", and 「＊」 tr. "the recurrence mark" links six occurrences within the chapter: the five occurrences in the sūtra sections〔T25 0434c25–c29〕 now follow 「示」 tr. "display", while the single occurrence of 「不視」 tr. "not looking at" in the treatise's explanation〔T25 0435b16〕 still preserves 「視」 tr. "look at" in the present text—the two readings coexist on the two layers of sūtra and treatise. The evidence for this note spans both the seven traditional editions and the layer of modern revision, differing in structure from the other notes of the account; it is recorded with its layers distinguished as the facts stand, side by side without judgement.

'Dharma' · 'mark'. 「法【大】，〔－〕【宮】【聖】」 tr. "'dharma' in the Taishō; absent in the Palace and Shōgozō"〔T25 0435b02〕 and 「相【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "'mark' in the Taishō; absent in the Song, Yuan, Ming, Palace, and Shōgozō"〔T25 0435b09〕—see Section IV, items twelve and thirteen.

'Mark mark' and 'all one mark'. 「相【大】，相相【宋】【元】【明】」 tr. "'mark' in the Taishō; 'mark mark' in the Song, Yuan, and Ming"〔T25 0435b27〕 and 「一相【大】，皆一相【宮】【聖】【石】」 tr. "'one mark' in the Taishō; 'all one mark' in the Palace, Shōgozō, and Ishiyama-dera"〔T25 0435b27〕—differences of a doubled character and of an adverb in the phrase 「皆一相，一相則無相」 tr. "all are of one mark, and one mark is no mark": a doctrinally sensitive passage, recorded side by side without judgement.

The end-of-fascicle title and the one note outside the boundary. 「（大智度…二）九字【大】，（大智論釋卷第五十四，釋二十四品竟）十五字【石】」 tr. "the nine characters '(Mahāprajñāpāramitā-upadeśa … Fifty-two)' in the Taishō; the fifteen characters '(Commentary of the Treatise on Great Wisdom, Fascicle Fifty-four; the Commentary on the Twenty-fourth Chapter ended)' in the Ishiyama-dera"〔T25 0435c16〕—the Ishiyama-dera's fascicle number 「五十四」 tr. "fifty-four" is two more than the Taishō's 「五十二」 tr. "fifty-two", and its chapter number is again 「二十四」 tr. "twenty-four", corresponding with the chapter-title note; the parallel shift of the Ishiyama-dera's fascicle numbering was recorded as the same type for the preceding chapter, and the difference is stable, not a widening drift. Further, the one note outside the boundary〔T25 0435c21〕 concerns the form of the opening title of the next chapter and does not enter this chapter's account; in it the Song and Yuan editions title the next chapter 「無生三觀品」 tr. "Chapter on the Three Contemplations of Non-arising", and the Ming edition notes 「經作無生品」 tr. "the sūtra has 'Chapter on Non-arising'"—the divergence of the next chapter's title belongs to the next chapter's domain; the clue is merely recorded.