大智度論 天主品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Lord of the Gods

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters and lies in Fascicle 54. The heading at the head of the fascicle reads 「大智度論釋天主品第二十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lord of the Gods, the Twenty-seventh"〔T25 0442b07〕, and it comments on the corresponding chapter of the Larger Sūtra as a whole. The preceding Chapter 26, "Non-arising", occupies Fascicle 53 alone, while this chapter begins together with the head of its fascicle. The main text of the chapter begins with 「爾時，三千大千世界諸四天王天等，各與無數百千億諸天，俱來在會中」 tr. "at that time the gods of the heavens of the Four Heavenly Kings and the rest throughout the three-thousand great-thousand world, each with countless hundreds of thousands of koṭi of gods, all came into the assembly"〔T25 0442b12〕 and ends with 「諸觀滅故、語言斷故不可說，不可說故不可聽，不可聽故不可知，不可知故於一切法無受無著，則入涅槃」 tr. "because all contemplations cease and speech is cut off, it cannot be spoken; because it cannot be spoken, it cannot be heard; because it cannot be heard, it cannot be known; because it cannot be known, one receives nothing and clings to nothing among all dharmas, and then enters nirvāṇa"〔T25 0448c01〕, and where it ends the end-of-fascicle colophon 「大智度論卷第五十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-four" follows at once. The actual boundary of the chapter body runs from〔T25 0442b12〕to〔T25 0448c03〕; the rough working boundary〔0442b07–0448c07〕runs from the format lines at the head of the fascicle to the end of the opening shell of the next fascicle. The two belong to different levels of precision, and both are recorded side by side.

Within the chapter, three Sūtra (【經】) sections and three Treatise (【論】) sections alternate, and the whole chapter is divided into two units for reading. The first part takes in Sūtra ① and Treatise ①, over the range〔0442b12–0445a28〕: Sūtra ① opens with the gods entering the assembly and the Buddha's constant light surpassing the light of the gods' karmic result, and Śakra Devānām Indra asks three things about prajñā; Treatise ① explains them and ends with 「以此四事，莊嚴說法」 tr. "with these four things he adorns his teaching of the Dharma"〔T25 0445a28〕. The last part takes in Sūtra ②, Treatise ②, Sūtra ③, and Treatise ③, over the range〔0445a29–0448c03〕: Sūtra ② begins with 「爾時，須菩提語釋提桓因言」 tr. "at that time Subhūti said to Śakra Devānām Indra"〔T25 0445a29〕, and the cutting point is tied to〔T25 0445a29〕. Sūtra ② lays out the meaning of abiding, 「如所應住、所不應住」 tr. "how one should abide, and how one should not abide"; Sūtra ③ makes clear 「無說無聽」 tr. "no speaking and no hearing" through the simile of the speech, words, and phrases of the yakṣas; the treatise explains each in turn and closes with 「則入涅槃」 tr. "and then enters nirvāṇa." The six Sūtra and six Treatise sections of the preceding Chapter 26, "Non-arising", are the most sūtra sections among the chapters examined so far; this chapter has three Sūtra and three Treatise sections, and though the number of alternations is smaller, the density is no less, with the enumeration of the ten categories of 「不應住」 tr. "should not abide" in Sūtra ② and the linked chain of four similes in Sūtra ③.

The overall shape of the chapter: in Sūtra ①, Śakra Devānām Indra addresses Subhūti and asks three things—how one should abide, what prajñā is, and how one should practise—and Treatise ① explains them by dividing them into three questions, 「『云何是般若波羅蜜』者，是問般若波羅蜜體」 tr. "'What is prajñāpāramitā?'—this asks about the substance of prajñāpāramitā", 「『云何行』者，是問初入方便行」 tr. "'How does one practise?'—this asks about the practice of skilful means on first entering", and 「『云何住』者，問深入究竟住」 tr. "'How does one abide?'—this asks about the ultimate abiding of deep entry"〔T25 0443c03〕. In Sūtra ②, Subhūti properly expounds the meaning of abiding, 「是色空，菩薩空，不二不別」 tr. "this form is empty, the bodhisattva is empty; they are not two and not different"〔T25 0445b03〕, and sets out at length the dharmas in which one 「不應住」 tr. "should not abide"; Treatise ② explains this with 「五眾相空者，以十八空觀故」 tr. "the emptiness of the marks of the five aggregates is by way of the contemplation of the eighteen emptinesses"〔T25 0446b19〕. In Sūtra ③, the gods raise a doubt with 「諸夜叉言語字句所說，尚可了知」 tr. "what the yakṣas say in their speech, words, and phrases can still be understood"〔T25 0447b28〕; Subhūti answers with four similes—the conjured person, the dream, the deep ravine, and the skilled conjurer—and Treatise ③ comments on the situation with the yakṣa simile of 「天帝九百九十九門」 tr. "the nine hundred and ninety-nine gates of the lord of the heavens"〔T25 0448a25〕, returning at the end to 「於一切法無受無著，則入涅槃」 tr. "one receives nothing and clings to nothing among all dharmas, and then enters nirvāṇa"〔T25 0448c03〕.

The structure of speakers in this chapter is a type of its own. Throughout the chapter the axis is Śakra Devānām Indra asking and Subhūti answering: Śakra Devānām Indra addresses Subhūti at three places in all, and Subhūti's replies run through Sūtra ① and Sūtra ②. The Buddha enters the scene only once, in the middle, with words of praise—「善哉！善哉！須菩提！汝為諸菩薩摩訶薩說般若波羅蜜」 tr. "Excellent! Excellent! Subhūti! You are expounding prajñāpāramitā for the bodhisattva-mahāsattvas"〔T25 0443a25〕—the only actual words of the Buddha at the narrative level of the whole chapter, unlike the two occasions on which the Buddha himself speaks in the preceding Chapter 26, "Non-arising". At the end of Sūtra ② there is a change of scene with Śāriputra's thought—「菩薩今云何應住般若波羅蜜中」 tr. "how now should the bodhisattva abide in prajñāpāramitā?"〔T25 0446b08〕—and Subhūti answers it by asking in return, 「諸佛何所住」 tr. "where do the Buddhas abide?" Sūtra ③ then turns to the gods asking as a group and Subhūti answering. For Treatise ③, Jizang's judgement of the 「三周」 tr. "three rounds" is cited—Śāriputra's questions, Subhūti's questions, and the lord of the gods' questions—yet 「今是天主問，但非說教之主，故非三人也」 tr. "here it is the lord of the gods who asks, but he is not the master who expounds the teaching; therefore it is not three persons"〔X24 0260c02〕; this records precisely the feature that, though the speakers of this chapter are many, the master of the exposition is Subhūti alone (for Jizang's words see Section VI; here they are recorded without judgement).

II. Terms Examined

The heavens of the Four Heavenly Kings (the names and domains of the four directions, with the language of Qin). Treatise ① lists the names direction by direction—「東方名提多羅吒，主乾闥婆及毘舍闍；南方名毘流離，主拘槃茶及薜荔多；西方名毘流波叉，主諸龍王及富多那；北方名鞞沙門，主夜叉及羅剎」 tr. "the king of the east is named Dhṛtarāṣṭra, and rules the gandharvas and piśācas; the king of the south is named Virūḍhaka, and rules the kumbhāṇḍas and pretas; the king of the west is named Virūpākṣa, and rules the nāga kings and the pūtanas; the king of the north is named Vaiśravaṇa, and rules the yakṣas and rākṣasas"〔T25 0443b10〕—and the renderings of the four names in the language of Qin are recorded separately in interlinear notes: Dhṛtarāṣṭra, 'Governing the Realm'; Virūḍhaka, 'Increase and Growth'; Virūpākṣa, 'Varied Speech'; Vaiśravaṇa, 'Much Hearing'. The notes recording them are also given in Section VIII.

Śakra Devānām Indra (a gloss in three parts). The treatise explains the name of the lord of the Trāyastriṃśa heaven—「『釋迦』，秦言能；『提婆』，秦言天；『因提』，秦言主」 tr. "'Śakra' in the language of Qin means able; 'deva' in the language of Qin means god; 'Indra' in the language of Qin means lord"〔T25 0443b14〕—and taken together it is 「釋提婆那民」 tr. "Śakra Devānām"〔T25 0443b16〕. It next lists the lords of the other heavens with their renderings in the language of Qin: 「須夜磨」 tr. "Suyāma"〔T25 0443b16〕, in the language of Qin 'Wondrous Goodness'; 「刪兜率陀」 tr. "Saṃtuṣita"〔T25 0443b16〕, in the language of Qin 'Wondrous Sufficiency'; 「須涅蜜陀」 tr. "Sunirmita"〔T25 0443b17〕, in the language of Qin 'Delighting in Transformation'; 「婆舍跋提」 tr. "Vaśavartin"〔T25 0443b18〕, in the language of Qin 'the gods Sovereign over Others' Transformations'; the lord of the Brahmā heaven, 「尸棄，秦言火」 tr. "Śikhin, in the language of Qin 'fire'"〔T25 0443b19〕; and 「首陀婆天」 tr. "the Śuddhāvāsa gods"〔T25 0443b19〕, in the language of Qin 'the Pure Abodes'—one gloss for each heaven, the numbered items not collapsed.

The light of bodies born of karmic result, and the Buddha's constant light. The treatise explains this in three layers. Of the gods of the desire realm: 「以燈燭、明珠等施，及布施、持戒、禪定等清淨故，身常光明，不須日月」 tr. "because they gave lamps, candles, bright pearls and the like, and because their giving, keeping of the precepts, meditative concentration and so on were pure, their bodies are always radiant and do not need sun or moon"〔T25 0443b21〕. Of the gods of the form realm: 「行禪離欲，修習火三昧故，身常出妙光，勝於日月及欲界報光明」 tr. "because they practise meditation, become free of desire, and cultivate the fire samādhi, their bodies constantly emit a wondrous light surpassing the sun and moon and the light of karmic result of the desire realm"〔T25 0443b23〕. Of the gods free of desire: 「取要言之，是諸天光明皆由心清淨故得」 tr. "to put it in brief, the light of all these gods is attained entirely through purity of mind"〔T25 0443b24〕. The Buddha's constant light extends 「面各一丈」 tr. "ten feet on every side"〔T25 0443b25〕, and yet 「諸天光明大者，雖無量由旬，於佛光邊蔽而不現」 tr. "however great the light of the gods, though it reaches measureless yojanas, beside the Buddha's light it is eclipsed and does not appear"〔T25 0443b26〕—the simile is tied to the charred wick and jambūnada gold of Section III.

The three questions (substance, practice, abiding). Treatise ① divides and explains Śakra Devānām Indra's questions—「『云何是般若波羅蜜』者，是問般若波羅蜜體」 tr. "'What is prajñāpāramitā?'—this asks about the substance of prajñāpāramitā"〔T25 0443c03〕, 「『云何行』者，是問初入方便行」 tr. "'How does one practise?'—this asks about the practice of skilful means on first entering"〔T25 0443c04〕, 「『云何住』者，問深入究竟住」 tr. "'How does one abide?'—this asks about the ultimate abiding of deep entry"〔T25 0443c05〕—three heads, substance, practice, and abiding, answering exactly to the three things of Sūtra ①, 「何等是」 tr. "what is", 「云何應行」 tr. "how should one practise", and 「云何應住」 tr. "how should one abide"; the treatise's division and the sūtra's questions seal one another.

The fifteen kinds of evil of the five aggregates. Explaining 「何等是般若波羅蜜」 tr. "what is prajñāpāramitā", the treatise goes through the faults of the five aggregates, fifteen in all: impermanent, suffering, empty, and without self make four; like a sickness, like an abscess, like an arrowhead lodged in the body, pain, affliction, decline, decay, grief, fear, and unease make the rest. The treatise itself sets the limit of the number—「略說則十五，廣說則無量無邊；如《雜阿含》中呵五眾有百種罪過」 tr. "briefly stated there are fifteen; stated at length they are measureless and boundless—as in the Miscellaneous Āgama, where the five aggregates are reproached for a hundred kinds of faults"〔T25 0444a05〕. Among them, 「上八事名為『聖行』，餘七事凡夫、聖人共行」 tr. "the first eight things are called 'noble practice'; the remaining seven things are practised in common by ordinary persons and noble ones"〔T25 0444a14〕—the four things, eight things, and seven things addressed to the three faculties, sharp, middling, and dull, which the treatise matches with the difference of the three faculties: 「為利根故說四，即入苦諦」 tr. "for those of sharp faculties four are taught, and they at once enter the truth of suffering"〔T25 0444a09〕. The numbered items are given one by one and not reduced.

The mark of prajñā (the real mark of the five aggregates is itself nirvāṇa). The treatise settles the matter by the mark of prajñā—「不離五眾有涅槃，不離涅槃有五眾；五眾實相即是涅槃」 tr. "there is no nirvāṇa apart from the five aggregates, and no five aggregates apart from nirvāṇa; the real mark of the five aggregates is itself nirvāṇa"〔T25 0444a29〕. It further distinguishes shared dharmas from the unshared—「修四念處乃至八聖道分，是共法」 tr. "cultivating the four foundations of mindfulness up to the eight limbs of the noble path is a shared dharma"〔T25 0444b04〕, and 「六波羅蜜乃至十八不共法，獨是大乘法」 tr. "the six perfections up to the eighteen unshared dharmas are the dharma of the Great Vehicle alone"〔T25 0444b05〕.

The mind of dedication, the mind of awakening, and the mark of non-mind. Sūtra ① sets out the difficulty—「菩薩迴向心不在阿耨多羅三藐三菩提心中，阿耨多羅三藐三菩提心不在迴向心中」 tr. "the bodhisattva's mind of dedication is not within the mind of anuttarā samyaksaṃbodhi, and the mind of anuttarā samyaksaṃbodhi is not within the mind of dedication"〔T25 0443a10〕. The treatise answers by the truth of the highest meaning—「是二心皆空，非心相」 tr. "these two minds are both empty; they are the mark of non-mind"〔T25 0444c18〕, and 「諸法畢竟空中，無是心非心」 tr. "within the ultimate emptiness of all dharmas there is neither this mind nor non-mind"〔T25 0444c19〕. Subhūti's meaning is that 「是心相如常住，不生不滅，不垢不淨」 tr. "the mark of this mind is like something permanently abiding: not arising and not ceasing, not stained and not pure"〔T25 0444c24〕, and so the sūtra concludes—「是非心相常非心相，不可思議相常不可思議相」 tr. "this mark of non-mind is constantly the mark of non-mind; the inconceivable mark is constantly the inconceivable mark"〔T25 0443a23〕—the sentence with its doubled 「常」 tr. "constantly" is the utmost expression of the inconceivability of prajñā.

Showing, teaching, benefiting, and gladdening (the adornment of the four things). The treatise explains word by word the four things of the six perfections—「『示』者，示人好醜、善不善、應行不應行」 tr. "'showing': showing people the fair and the foul, the wholesome and the unwholesome, what should be done and what should not be done"〔T25 0445a20〕, 「『教』者，教言汝捨惡行善」 tr. "'teaching': teaching them, saying, 'Give up evil and do good'"〔T25 0445a22〕, 「『利』者，未得善法味故，心則退沒；為說法引導令出」 tr. "'benefiting': because they have not yet tasted the flavour of wholesome dharmas, their minds shrink back; one teaches them the Dharma and guides them out"〔T25 0445a23〕, 「『喜』者，隨其所行而讚歎之，令其心喜」 tr. "'gladdening': praising them according to what they practise, making their minds glad"〔T25 0445a26〕—and 「以此四事，莊嚴說法」 tr. "with these four things he adorns his teaching of the Dharma"〔T25 0445a28〕, which exactly closes the first part.

How one should abide, how one should not abide, and the dharma of non-abiding. Sūtra ② establishes right abiding—「憍尸迦！色，色空；受、想、行、識，識空；菩薩，菩薩空」 tr. "Kauśika! Form—form is empty; feeling, perception, constructions, and consciousness—consciousness is empty; the bodhisattva—the bodhisattva is empty"〔T25 0445b02〕, and 「是色空，菩薩空，不二不別」 tr. "this form is empty, the bodhisattva is empty; they are not two and not different"〔T25 0445b03〕—and the treatise explains it with 「五眾相空者，以十八空觀故」 tr. "the emptiness of the marks of the five aggregates is by way of the contemplation of the eighteen emptinesses"〔T25 0446b19〕. The utmost of this abiding—「如諸佛住於諸法中，非住非不住」 tr. "as the Buddhas abide among all dharmas, neither abiding nor not abiding"〔T25 0446b15〕, and 「我當住不住法故」 tr. "because I shall abide in the dharma of non-abiding"〔T25 0446b17〕—abiding yet not abiding: this is where the meaning of 「住」 tr. "abiding" in this chapter returns.

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes. The similes of this chapter are scattered through the three Treatise sections, and for the most part use worldly matters to reveal the mark of prajñā and the virtue of teaching the Dharma.

The simile of the charred wick and jambūnada gold. The Buddha's constant light surpasses the light of the gods' karmic result, and the sūtra gathers this up with a simile—「譬如焦炷比閻浮檀金」 tr. "like a charred wick compared with jambūnada gold"〔T25 0442b24〕—which the treatise then extends—「如日出時，星、月、燈、燭無復光明；譬如焦炷在閻浮檀金邊」 tr. "as when the sun rises, the stars, the moon, lamps, and candles no longer shine; like a charred wick beside jambūnada gold"〔T25 0443b08〕.

The simile of giving food to the hungry and thirsty, who repay the kindness. The treatise explains the mind with which Subhūti accepts the request to expound prajñā—「若人飢渴，給足飲食，感恩則深；菩薩亦如是，發心求佛道，為是人說般若，則大得利益，感恩亦深」 tr. "if a person is hungry and thirsty and is given food and drink in full, his gratitude is deep; the bodhisattva is likewise: having aroused the mind to seek the Buddha path, when prajñā is expounded for such a person he gains great benefit, and his gratitude too is deep"〔T25 0443c06〕.

The similes of the voice from skin and bone, the fire burning the bamboo grove, and the wooden puppet, illusory person, and conjured person. The treatise makes clear that the ten dharmas each have their function and yet there is no maker—「如皮骨和合故有語聲，或者謂人語。如火燒乾竹林，出大音聲，此中無有作者；又如木人、幻人、化人，雖能動作，無有作者」 tr. "as when skin and bone come together there is the sound of speech, and some take it for a person speaking; as when fire burns a dry bamboo grove and great sounds come forth, yet within this there is no maker; and again as a wooden puppet, an illusory person, or a conjured person, though able to move and act, has no maker"〔T25 0444b19〕—three similes linked together, all revealing the meaning that there is no maker.

The simile of planting fruit trees in spring. 「如春殖果樹，隨時溉灌，華果繁茂」 tr. "as when fruit trees are planted in spring and watered in season, their flowers and fruit flourish"〔T25 0444b24〕—a simile for causes and conditions giving nourishment and the karmic fruit increasing.

The simile of riding a cart westward, for dedication. The treatise makes clear that dedication requires two dharmas that differ—「若有二法，可有迴向；譬如乘車西行，南有止宿處，故迴車趣向」 tr. "if there were two dharmas, there could be dedication; just as one riding a cart westward, there being a lodging to the south, turns the cart toward it"〔T25 0444c20〕—only when the cart and the place turned toward differ can there be turning; since in ultimate emptiness there are not two dharmas, turning has nothing to turn to.

The simile of smelting iron into gold. 「若初心不淨，後不能發淨心；如鍊鐵不能成金」 tr. "if the first mind is not pure, later one cannot arouse a pure mind; just as iron cannot be smelted into gold"〔T25 0444c29〕—only a first mind resembling the fruit can give rise to the fruit.

The simile of the extinguished sandalwood fire and the extinguished fire of dung, grass, and wood. Treatise ② makes clear that the two emptinesses are without difference—「如栴檀火滅、糞草木火滅，滅法無異。取未滅時相於滅時說，故有別異；於滅中則無異」 tr. "as the extinguishing of a sandalwood fire and the extinguishing of a fire of dung, grass, and wood are no different as the dharma of extinction. Taking the marks of the time before extinction and speaking of them at the time of extinction, there is difference; within extinction there is no difference"〔T25 0446b25〕.

The simile of the good field. 「如種良田，則所收益多；如佛說餘田果報有量，賢聖田無量，果報亦無量」 tr. "as when one sows a good field, the harvest is great; as the Buddha said, in other fields the karmic fruit is limited, but the field of the worthy and noble is measureless, and its karmic fruit too is measureless"〔T25 0446c14〕—a simile for the karmic fruit of the field of merit, precisely the clinging barred by the bodhisattva's 「福田不應住」 tr. "the field of merit should not be abided in."

The simile of tending a field and removing the weeds. Treatise ② answers 「何以皆言不應住」 tr. "why is it said throughout that one should not abide?"—「不破清淨住，但破計我邪見取相心住；譬如治田，去其穢草」 tr. "it does not break pure abiding; it only breaks the abiding of the mind that reckons a self, holds wrong views, and grasps marks—just as in tending a field one removes the weeds"〔T25 0447a01〕.

The four similes of the conjured person, the dream, the two echoes in the deep ravine, and the skilled conjurer. In Sūtra ③, Subhūti makes clear with four similes that there is no speaking and no hearing: the conjured person who conjures up the fourfold assembly and teaches the Dharma; seeing the Buddha teach the Dharma in a dream; 「譬如二人在大深澗，各住一面，讚佛法眾，有二嚮出」 tr. "just as two persons in a great deep ravine, each standing on one side, praise the Buddha, the Dharma, and the Saṅgha, and two echoes come forth"〔T25 0447c15〕; and 「譬如工幻師，於四衢道中，化作佛及四部眾，於中說法」 tr. "just as a skilled conjurer at a crossroads conjures up a Buddha and the fourfold assembly, and within it the Dharma is taught"〔T25 0447c20〕. Each simile is posed with the question 「是中有說者、有聽者、有知者不」 tr. "is there, in this, one who speaks, one who hears, one who knows, or not?"〔T25 0447c09〕 and closed with the gods' answer 「不也！大德」 tr. "No, Venerable One!"〔T25 0447c09〕; the four similes are parallel and symmetrical in structure.

The simile of the deep, swift waters that can be crossed with a boat. Treatise ③ comments that the speech of the yakṣas can be conveyed while prajñā cannot—「又以夜叉語雖難解，眼見相，傳以其言，度其心，則皆可知；譬如深淵駛水，得船可渡」 tr. "moreover, though the speech of the yakṣas is hard to understand, by seeing their appearance, conveying it in their words, and gauging their minds, it can all be known—just as with deep, swift waters, when one gets a boat one can cross"〔T25 0448b02〕—the speech of the yakṣas has a boat by which it can be crossed, but prajñā, being ultimate emptiness without fixed marks, cannot be conveyed or translated so as to bring awakening.

IV. The Sūtra Passage Explained

The three Sūtra sections cited by this treatise continue from the Mahāprajñāpāramitā Sūtra translated by Kumārajīva of the Later Qin. In the sūtra explained this chapter is titled 「問住品第二十七」 tr. "Chapter Twenty-seven, Asking about Abiding", while this treatise's chapter title is 「天主品第二十七」 tr. "Chapter Twenty-seven, the Lord of the Gods"—the chapter names differ while the chapter numbers are the same, and this is the first matter in the cross-textual reading of this chapter. The chapter name is transmitted in three forms in all: the Taishō and Ishiyama texts of this treatise title it 「天主品」 tr. "Chapter on the Lord of the Gods"〔T25 0442b07〕; the Palace edition of this treatise titles it 「問住品」 tr. "Chapter on Asking about Abiding" (for the note see the first item of Section VIII); the sūtra explained titles it 「問住品」 tr. "Chapter on Asking about Abiding"; and the chapter heading in Jizang's Commentary on the Larger Sūtra further adds in continuation 「亦云無生品」 tr. "also called the Chapter on Non-arising"〔X24 0260b18〕. The three names 「天主」 tr. "the Lord of the Gods", 「問住」 tr. "Asking about Abiding", and 「無生」 tr. "Non-arising" all appear; the one name 「問住」 tr. "Asking about Abiding" is attested across three places—the Palace edition of this treatise, the sūtra explained, and Jizang's commentary—while 「天主」 tr. "the Lord of the Gods" is the title given by the Taishō and Ishiyama texts of this treatise. They are recorded side by side without judgement, and the correct name is not settled on anyone's behalf. Within the sūtra explained, the internal chapter-list numbering of this chapter does not keep step with the chapter name it carries: its catalogue (mulu) attribute is numbered one place higher than the chapter number given. This is an existing phenomenon of the transcription of the digital canon, and is recorded as it is.

In the comparison of this treatise's three Sūtra sections with the sūtra explained, every block is a full citation (corresponding word for word to the original text, with only differences of translation-style in punctuation conventions, word order, and the addition or omission of single characters), without abridged citation or large-scale deletion; this is a structural feature unique to this chapter. The seven anchors, aligned block by block, are as follows:

Two points may be noted. First, Śakra Devānām Indra's question in Sūtra ②: this treatise has 「云何菩薩般若波羅蜜中所不應住」 tr. "how, in prajñāpāramitā, should the bodhisattva not abide?"〔T25 0445b22〕, while the sūtra explained has 「云何般若波羅蜜中所不應住」 tr. "how, in prajñāpāramitā, should one not abide?"—this treatise has the two extra characters 「菩薩」 tr. "bodhisattva", and the doctrine is unchanged. Second, the opening sentence of Sūtra ③: this treatise has 「諸夜叉言語字句所說」 tr. "what the yakṣas say in their speech (yanyu), words, and phrases"〔T25 0447b28〕, while the sūtra explained has 「語言字句」 tr. "speech (yuyan), words, and phrases"—「言語」 tr. "speech (yanyu)" and 「語言」 tr. "speech (yuyan)" are an inversion of word order, and this treatise's own collation notes at this passage also have the variants 「言語【大】｜語言名【石】」 tr. "'yanyu' in the Taishō; 'yuyan ming' in the Ishiyama text" and 「言語【大】｜語言【石】」 tr. "'yanyu' in the Taishō; 'yuyan' in the Ishiyama text" (see Section VIII)—a simple variant of word order, recorded side by side without judgement.

V. The Prajñā Eye

The eye of this chapter lies in the one word 「住」 tr. "abiding"—the right abiding of prajñā is abiding nowhere; the gods gathering in assembly and the Buddha's light alone surpassing all serve to draw out this one abiding of non-abiding. Its meaning can be summed up in five layers.

First, the surpassing of the light and the reason for asking about abiding. The light of the gods' bodies born of karmic result, 「於佛常光，百分、千分、萬億分不能及一」 tr. "compared with the Buddha's constant light, cannot equal one part in a hundred, one part in a thousand, one part in ten thousand koṭi"〔T25 0442b21〕, which reveals precisely that the light of wisdom can break through foolish darkness—Śakra Devānām Indra, 「見佛神力光明，作是念：『佛光明能蔽諸天光，智慧之明亦當能破我等愚闇』」 tr. "seeing the light of the Buddha's spiritual power, thought: 'The Buddha's light can eclipse the light of the gods; the light of wisdom must also be able to break through our foolish darkness'"〔T25 0443b27〕—and therefore asks the three things about prajñā. The treatise divides and explains them with 「『云何是般若波羅蜜』者，是問般若波羅蜜體」 tr. "'What is prajñāpāramitā?'—this asks about the substance of prajñāpāramitā", asking about the substance; 「『云何行』者，是問初入方便行」 tr. "'How does one practise?'—this asks about the practice of skilful means on first entering", asking about skilful means; and 「『云何住』者，問深入究竟住」 tr. "'How does one abide?'—this asks about the ultimate abiding of deep entry", asking about ultimate abiding〔T25 0443c03〕; the questions of the whole chapter all return to 「住」 tr. "abiding."

Second, the emptiness of the five aggregates and the emptiness of the bodhisattva are not two and not different. The mark of right abiding in Sūtra ②—「是色空，菩薩空，不二不別」 tr. "this form is empty, the bodhisattva is empty; they are not two and not different"〔T25 0445b03〕—the treatise explains as one meaning of two emptinesses—「以眾生空除眾生，即是無菩薩相；以法空除五眾，則無五眾相。二空無有別異」 tr. "by the emptiness of beings one removes beings, and so there is no mark of a bodhisattva; by the emptiness of dharmas one removes the five aggregates, and so there is no mark of the five aggregates. The two emptinesses have no difference"〔T25 0446b22〕—as with the extinguished sandalwood fire and the extinguished fire of dung, grass, and wood, within extinction there is no difference〔T25 0446b25〕. The treatise further settles it: 「五眾相空者，以十八空觀故」 tr. "the emptiness of the marks of the five aggregates is by way of the contemplation of the eighteen emptinesses"〔T25 0446b19〕, running through all the numbered dharmas up to omniscience of all kinds.

Third, the enumeration of the ten categories of non-abiding. Sūtra ② sets out at length what one 「不應住」 tr. "should not abide" in—one should not abide in the five aggregates up to omniscience of all kinds; one should not abide in permanent and impermanent, suffering and pleasure, pure and impure, self and non-self, empty and not empty, quiescent and not quiescent, apart and not apart; one should not abide in the four fruits, the mark of the unconditioned, or the field of merit; one should not abide in the first ground up to the tenth ground; one should not abide in the practice of the vows of the first arousing of the mind; one should not abide in the nine grades of fruit, from the person of the eight, the follower by faith, and the follower by Dharma up to the arhat—all tied to 「以有所得故」 tr. "because there is something to be attained." The treatise answers why—「若能於五眾中心離不住，則是住義」 tr. "if within the five aggregates the mind can be apart from them and not abide, that is the meaning of abiding"〔T25 0446b29〕, and 「為斷法愛故，不應住；不欲違諸佛說畢竟空智慧故，不應住」 tr. "in order to cut off love of dharma, one should not abide; not wishing to go against the wisdom of ultimate emptiness taught by the Buddhas, one should not abide"〔T25 0447a03〕—non-abiding is not a sweeping denial, but the abandoning of the abiding of a mind that clings and grasps at marks.

Fourth, the abiding of the Buddhas, who abide nowhere. Śāriputra thinks 「菩薩今云何應住」 tr. "how now should the bodhisattva abide?"〔T25 0446b08〕, and Subhūti in return takes the Buddhas as proof—「諸佛心於一切法中無所住，所謂色乃至一切種智」 tr. "the minds of the Buddhas abide nowhere among all dharmas, namely form up to omniscience of all kinds"〔T25 0447b22〕, and 「如諸佛無所住心中亦不住，非不住心中亦不住，畢竟清淨故」 tr. "as the Buddhas also do not abide in the mind that abides nowhere, and also do not abide in the mind that is not non-abiding, because of ultimate purity"〔T25 0447b25〕. The bodhisattva trains following the Buddhas: 「我當住不住法故」 tr. "because I shall abide in the dharma of non-abiding"〔T25 0446b17〕—abiding in the dharma of non-abiding is the utmost of the meaning of abiding in the whole chapter.

Fifth, names are all empty, and one neither receives nor clings. In Sūtra ③ the gods suspect that what Subhūti says cannot be understood at all; Subhūti answers, 「我無所論說，乃至不說一字，亦無聽者」 tr. "I expound nothing whatsoever, not even speaking a single syllable, and there is also no hearer"〔T25 0447c04〕, and makes this clear with the four similes of the conjured person, the dream, the deep ravine, and the skilled conjurer. The treatise settles it—「是名字皆空，虛誑無實」 tr. "these names are all empty, false and deceptive, without reality"〔T25 0448b12〕, 「用名字則有語言；若無名字，則無語言」 tr. "using names, there is speech; if there were no names, there would be no speech"〔T25 0448b13〕, 「般若波羅蜜不異五眾，五眾實相即是般若波羅蜜」 tr. "prajñāpāramitā is not different from the five aggregates; the real mark of the five aggregates is itself prajñāpāramitā"〔T25 0448b20〕, and the Buddha's attaining awakening is likewise without speaking〔T25 0448b24〕. The final sentence gathers up the whole chapter—「於一切法無受無著，則入涅槃」 tr. "one receives nothing and clings to nothing among all dharmas, and then enters nirvāṇa"〔T25 0448c03〕—the abiding of non-abiding and the speaking of non-speaking return in the end to the nirvāṇa of receiving nothing and clinging to nothing: this is where the eye of meaning of the whole chapter returns.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a full passage-by-passage commentary, and the ancient masters' citations and explanations are, as it happens, uneven. The rereading of this chapter by the ancient masters is of the same type as for the preceding several chapters: Jizang's commentary on the sūtra explained preserves a complete dedicated section, whose explanation of the chapter name and heads of division correspond one by one with the sūtra and treatise of this chapter; the commentary of Huiying on the treatise has a gap that does not cover this fascicle. This section records the correspondence between what they comment on or cite and this chapter, and does not judge the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451) comments passage by passage on this chapter under "Chapter Twenty-seven, Asking about Abiding", beginning at〔X24 0260b19〕and ending at〔X24 0262c17〕, some hundred and sixty-odd lines in all, covering the whole of this chapter's three Sūtra and three Treatise sections; its chapter heading adds in continuation 「亦云無生品」 tr. "also called the Chapter on Non-arising"〔X24 0260b18〕. Five points may be noted. First, the chapter name and the speakers—with respect to the division into three rounds, the commentary says 「今是天主問，但非說教之主，故非三人也」 tr. "here it is the lord of the gods who asks, but he is not the master who expounds the teaching; therefore it is not three persons"〔X24 0260c02〕—among the three rounds of Śāriputra's questions, Subhūti's questions, and the lord of the gods' questions, the lord of the gods asks but is not the master of the exposition, which records precisely the structure of speakers of this chapter (see Section I). Second, the outline of right abiding—「云何是正住般若？一無所住是住般若，住般若則無所住」 tr. "What is right abiding in prajñā? Abiding nowhere at all is abiding in prajñā; abiding in prajñā is abiding nowhere"〔X24 0261c24〕—which matches the meaning of abiding in Sūtra ②'s 「不二不別」 tr. "not two and not different" and 「非住非不住」 tr. "neither abiding nor not abiding." Third, the ten categories of non-abiding—「別明不住凡舉十科法，涅槃中亦舉十，對得無得義也」 tr. "in separately clarifying non-abiding, ten categories of dharmas are raised in all; for nirvāṇa too ten are raised, answering to the meanings of attainment and non-attainment"〔X24 0262a08〕—Jizang too enumerates in ten categories the numbered dharmas in which this chapter says one 「不應住」 tr. "should not abide", which seals the uncollapsed enumeration of the numbered dharmas in Sūtra ②. Fourth, the reckoning of twenty-seven worthy and noble ones—with respect to the stages of 「八人」 tr. "the person of the eight", the commentary says 「經論列二十五賢聖不得一種而定，今列二十七者」 tr. "the sūtras and treatises list twenty-five worthy and noble ones and cannot be settled on a single scheme; here twenty-seven are listed"〔X24 0262a18〕—Jizang separately reckons the grades of fruit of this chapter by the number twenty-seven; this treatise itself gives no total, and this belongs to the commentator's own reckoning, recorded side by side without judgement. Fifth, the division of the text by ten doubts—the commentary opens with 「依論可得有十疑」 tr. "according to the treatise ten doubts can be found", first explaining the comparison offered, second breaking the doubt that because a great assembly is visibly gathered there is something done, up to the tenth breaking the doubt that because there is nothing whatsoever there is no benefit〔X24 0262b09〕—which runs parallel, item by item, with the structure of the four similes of Sūtra ③ and Treatise ③. Further, in the passage on the doubt about the comparison offered, the commentary cites 「憍尸迦！喜見城九百九十九門所居，青衣守之」 tr. "Kauśika! The City Joyful-to-See, dwelt in with its nine hundred and ninety-nine gates, is guarded by the blue-robed"〔X24 0262b22〕, highly parallel to this treatise's 「天帝九百九十九門，門皆以十六青衣夜叉守之」 tr. "the nine hundred and ninety-nine gates of the lord of the heavens, each gate guarded by sixteen blue-robed yakṣas"〔T25 0448a25〕, except that what Jizang relied on has 「喜見城」 tr. "the City Joyful-to-See" where this treatise has 「天帝」 tr. "the lord of the heavens"; this, together with this treatise's collation note 「主【大】｜王【元】【明】」 tr. "'lord' in the Taishō; 'king' in the Yuan and Ming editions"〔T25 0442b07〕, forms a crossing of names, recorded side by side without judgement, and which meaning the text should follow is not settled on anyone's behalf.

Huiying's Commentary (X46n0791) is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles; the surviving fascicles are Fascicles 1, 6, 14, 15, 17, 21, and 24, Fascicle 24 noting of itself that it covers the area of 「釋第七十五卷論中」 tr. "explaining the treatise in Fascicle Seventy-five", and none covers Fascicle 54 of the treatise. A search back through the whole corpus for 「天主品」 tr. "Chapter on the Lord of the Gods", 「問住品」 tr. "Chapter on Asking about Abiding", and the fascicle number in which this chapter falls yields zero hits in every case—the fragmentary fascicles of Huiying's commentary do not cover this chapter, and this is recorded as it is.

In Huilin's Sounds and Meanings of All the Scriptures, the section 「音大智度論一百卷」 tr. "sounds for the Mahāprajñāpāramitā-upadeśa, one hundred fascicles" carries fascicle labels that do not keep step with the Taishō fascicle numbers (a trap of the same type already recorded for the preceding several chapters). This round searched back with the rare transliterated characters unique to this chapter (Virūpākṣa, Suyāma, Saṃtuṣita, Vaśavartin, and others) and found no entry that clearly and firmly corresponds to the fascicle of this chapter—for this chapter Huilin is unresolved: neither a zero hit nor firm proof of coverage. This is recorded as it is, without forcing a determination.

For the works of the line of Zhiyi, Zhanran, and Zhili, and the works under the names of Kuiji, Huizhao, Teishun, and Wencai, a search back through the whole corpus for strings unique to this chapter such as 「天主品」 tr. "Chapter on the Lord of the Gods", 「問住品」 tr. "Chapter on Asking about Abiding", and 「釋提桓因白大德須菩提」 tr. "Śakra Devānām Indra said to the Venerable Subhūti" yields zero hits in every case—the lines of citation that each of the preceding several chapters had do not continue into this chapter. This is recorded as it is, without forcing a connection. The works of recent authors are by rule not placed among the citations of the ancient masters (by rule); their existence is merely noted.

VII. Cross-reading and Further Resonances

The line of meaning of this chapter has three threads of continuity before and after, all recorded in this section, without settling the reading on anyone's behalf.

First, the treatise's internal self-references and the continuity from chapter to chapter. The treatise repeatedly uses the method of cross-reference—「六波羅蜜，如先說」 tr. "the six perfections, as explained before"〔T25 0445a20〕, 「觀色無常、苦、空、無我，如先說」 tr. "contemplating form as impermanent, suffering, empty, and without self, as explained before"〔T25 0443c20〕, 「『菩提樹香度眾生』者，如先義中說」 tr. "'the fragrance of the bodhi tree liberates beings'—as explained in the earlier discussion of its meaning"〔T25 0447b04〕, 「皆如先論議中說」 tr. "all as explained in the earlier discussions"〔T25 0447a27〕—and also points forward to later text—「如後廣說」 tr. "as will be explained at length later"〔T25 0447a01〕—all clear proof of the continuity of this treatise from chapter to chapter.

Second, the chain linking this chapter with the preceding one. In Sūtra ① of this chapter Śakra Devānām Indra asks three questions, 「云何應住」 tr. "how should one abide", 「何等是般若」 tr. "what is prajñā", and 「云何應行」 tr. "how should one practise", and the treatise divides and explains them as the three questions of substance, practice, and abiding〔T25 0443c03〕; this is of the same type, with different heads, as Śāriputra's three questions in the preceding Chapter 26, "Non-arising", 「何等是菩薩」 tr. "what is a bodhisattva", 「何等是般若」 tr. "what is prajñā", and 「何等是觀」 tr. "what is contemplation"—both open with three questions as a general heading. The Buddha's praise of Subhūti, 「汝是小乘人，而能善說深般若波羅蜜」 tr. "you are a person of the Small Vehicle, yet you can expound the profound prajñāpāramitā well"〔T25 0445a04〕, also continues the Buddha's words praising Subhūti in the preceding chapter—a person of the Small Vehicle expounding the profound prajñā well is one and the same narrative joint in the two chapters.

Third, the onward transmission of the ten categories of 「不應住」 tr. "should not abide" and of the four similes. The enumeration of the ten categories of 「不應住」 tr. "should not abide" in Sūtra ② of this chapter is what Jizang drew on in taking up the ten categories as a division〔X24 0262a05〕, and its grades of fruit of 「八人」 tr. "the person of the eight" are in turn the basis of Jizang's reckoning of twenty-seven worthy and noble ones; the four similes of Sūtra ③—the conjured person, the dream, the deep ravine, and the skilled conjurer—are the teaching paradigm for the meaning of prajñā's 「無說無聽」 tr. "no speaking and no hearing", and Treatise ③ comments on the situation with the yakṣa simile〔T25 0448a25〕. The word-for-word parallel of the sūtra explained's "Asking about Abiding" (Section IV) and the passage-by-passage commentary of Jizang's section on "Asking about Abiding" (Section VI) are together the outer conditions of this chapter's line of meaning. These further resonances lie in the continuity of the line of meaning; this section records their traces and nothing more.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 54 of the Mahāprajñāpāramitā-upadeśa〔T25 0442b07–0448c07〕; the collation text for the sūtra explained is "Chapter Twenty-seven, Asking about Abiding" of the Mahāprajñāpāramitā Sūtra; the collation text for the ancient-master commentary is Jizang's Commentary on the Larger Sūtra, from the end of Fascicle 5 to Fascicle 6 (X24n0451, covering this chapter at〔X24 0260b19–0262c17〕), while the fragmentary fascicles of Huiying's Commentary (X46n0791) 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, and the Ishiyama text (the Ishiyama-dera manuscript), with a separate layer of recent editorial revision (detailed below).

The collation notes at the end of the working base text number two hundred and thirty-one in all, counting together the proper notes of variant readings among the transmitted editions and the markers of recursive repetition. The recursive markers are tied to the characters 魔, 憂, 火, 蔽, 任, 剛, 【經】, 語, 無, and 含 (places where the same variant reading appears again or several times, each expanded into its own item in the working base text); the note for 任 recurs three times, 【經】 recurs three times (〔0442b12〕〔0445a29〕〔0447b28〕), and 剛 recurs three times (〔0447b03〕, three occurrences). The layer of recent editorial revision has three items of its own—「不淨等」 tr. "impurity and the rest" supplied on the basis of the second carving of the Korean canon (K14n0549)〔T25 0444a21〕, 「剛」 tr. "hard" read with a change on the basis of later text of this treatise〔T25 0446a25〕, and 「膩」 tr. "greasy" on the basis of the CB collation〔T25 0447a21〕—different in nature from the variant readings of the traditional editions, and recorded here as a separate layer. All two hundred and thirty-one items of the whole ledger are tied within the bounds of this chapter: the first item is tied to the chapter and fascicle title〔T25 0442b07〕, and the last three items are tied to the end-of-fascicle colophon and the opening shell of the next fascicle〔T25 0448c03–0448c04〕.

Chapter title and chapter number off track. The first collation note—「大智度論釋天主品第二十七（卷五十四）【大】｜大智度論卷第五十四釋第二十七品問住品【宮】｜大智度經論卷第五十四釋第二十六品【聖】｜大智度論卷第五十六釋第二十七品天主品【石】」 tr. "'Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lord of the Gods, the Twenty-seventh (Fascicle Fifty-four)' in the Taishō; 'Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-four, Commentary on the Twenty-seventh Chapter, Chapter on Asking about Abiding' in the Palace edition; 'Mahāprajñāpāramitā-upadeśa Sūtra-Treatise, Fascicle Fifty-four, Commentary on the Twenty-sixth Chapter' in the Shōgozō; 'Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-six, Commentary on the Twenty-seventh Chapter, Chapter on the Lord of the Gods' in the Ishiyama text"〔T25 0442b07〕—the Palace edition's chapter name is 「問住品」 tr. "Chapter on Asking about Abiding", in agreement with the sūtra explained and Jizang's commentary; the Shōgozō's chapter number is 「第二十六品」 tr. "the Twenty-sixth Chapter", one less than the Taishō, a trace of the chapter number running off track; and the Ishiyama text's fascicle number 「五十六」 tr. "fifty-six" is two more than the Taishō's 「五十四」 tr. "fifty-four." The two notes on the end-of-fascicle colophon—「槃【大】｜槃釋第二十六品竟【石】」 tr. "the final graph of 'nirvāṇa' in the Taishō; the same graph followed by 'Commentary on the Twenty-sixth Chapter ended' in the Ishiyama text"〔T25 0448c03〕, 「論【大】｜論釋【宋】【宮】｜經論【聖】【石】」 tr. "'Treatise' in the Taishō; 'Treatise, Commentary' in the Song and Palace editions; 'Sūtra-Treatise' in the Shōgozō and the Ishiyama text"〔T25 0448c04〕, 「四【大】｜四第釋二十六品【聖】｜六【石】」 tr. "'four' in the Taishō; 'four', followed by 'Commentary on the Twenty-sixth Chapter' in inverted order, in the Shōgozō; 'six' in the Ishiyama text"〔T25 0448c04〕—in the Shōgozō and Ishiyama texts the chapter number is in both cases 「第二十六」 tr. "the twenty-sixth", agreeing with the Shōgozō in the first note, consistent from beginning to end.

Two places bearing on doctrine: variant readings at the level of sentence meaning, listed separately and cited in full (recorded side by side without judgement). First, the addition or loss of a double negation. This treatise reads 「不得言『非有非無』，『非非有非非無』亦無」 tr. "one may not say 'neither existent nor non-existent', and 'neither not-existent nor not-non-existent' too does not exist"〔T25 0448b07〕, and the collation note reads 「非非有非【大】｜非有【宋】【元】【明】【宮】【聖】【石】」 tr. "'not not-existent, not' in the Taishō; 'not existent' in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama texts"〔T25 0448b07〕—the Taishō alone preserves the double negation 「非非有非（非無）」 tr. "not not-existent, not (non-existent)", while the six texts of the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama all read 「非有（非無）」 tr. "not existent (not non-existent)"; the negation is single in six texts and double in the Taishō. Since the meaning of the sentence depends on it, the whole cluster is cited in full and recorded side by side without judgement. Second, the reversal of 'apart from' and 'attaining'. This treatise reads 「離是法、離是忍，則無須陀洹」 tr. "apart from this dharma, apart from this acceptance, there is no srota-āpanna"〔T25 0448b27〕, and the collation note reads 「離【大】｜得【宋】【元】【明】｜〔－〕【宮】」 tr. "'apart from' in the Taishō; 'attaining' in the Song, Yuan, and Ming editions; absent in the Palace edition"〔T25 0448b28〕—the Taishō reads 「離」 tr. "apart from" (apart from this acceptance of the unconditioned dharma, there is no srota-āpanna), the Song, Yuan, and Ming editions read 「得」 tr. "attaining" (attaining this acceptance of the unconditioned dharma, there then is a srota-āpanna), and the Palace edition lacks the character. 「離」 tr. "Apart from" and 「得」 tr. "attaining" point in opposite directions, and the meaning of the sentence is exactly reversed; the whole cluster is cited in full and recorded side by side without judgement, and which meaning the text should follow is not settled on anyone's behalf.

The full collation ledger (all two hundred and thirty-one items, reconciled in full; raw, as is). Below, transmitted as they stand at the end of the working base text; the readings of the variant editions are preserved side by side, while the main text continues to follow the reading of the current base text:

• 〔T25 0442b07〕大智度論釋天主品第二十七（卷五十四）【大】｜大智度論卷第五十四釋第二十七品問住品【宮】｜大智度經論卷第五十四釋第二十六品【聖】｜大智度論卷第五十六釋第二十七品天主品【石】
• 〔T25 0442b07〕主【大】｜王【元】【明】
• 〔T25 0442b10〕聖者龍樹造【大】｜龍樹菩薩造【宋】【元】【明】【宮】【石】｜〔－〕【聖】
• 〔T25 0442b11〕後秦龜茲國三藏鳩摩羅什譯【大】｜〔－〕【聖】｜姚秦三藏法師鳩摩羅什譯【宋】【元】【明】【宮】【石】
• 〔T25 0442b12〕【經】【大】｜〔－〕【宋】【聖】
• 〔T25 0442b12〕等，各【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0442b13〕百千【大】｜百千萬【石】
• 〔T25 0442b14〕魔【大】｜摩【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0442b15〕魔【大】｜摩【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0442b16〕涅【大】｜洹【聖】
• 〔T25 0442b16〕陀【大】｜〔－〕【宮】【聖】
• 〔T25 0442b16〕妙【大】｜如【聖】
• 〔T25 0442b16〕婆【大】｜諸婆【石】
• 〔T25 0442b16〕跋【大】｜拔【石】
• 〔T25 0442b18〕天【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0442b19〕婆【大】｜會【宋】【元】【明】【宮】｜天【石】
• 〔T25 0442b19〕等【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0442b21〕萬【大】｜千萬【宋】【元】【明】【宮】【聖】
• 〔T25 0442b22〕不可以【大】｜〔－〕【石】
• 〔T25 0442b22〕為比【大】｜所不能及【石】
• 〔T25 0442b24〕常【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0442b24〕炷【大】｜柱【聖】【石】
• 〔T25 0442b25〕檀【大】｜那提【石】
• 〔T25 0442c05〕應當發【大】｜今應當發心【元】【明】【石】
• 〔T25 0442c06〕人【大】｜〔－〕【聖】
• 〔T25 0442c08〕者，我【大】｜我者【聖】
• 〔T25 0442c10〕婆【大】｜波【聖】
• 〔T25 0442c12〕疽【大】｜敗【宋】【宮】【石】｜𧴫【聖】
• 〔T25 0442c12〕癰【大】｜如癰如【元】【明】
• 〔T25 0442c12〕瘡【大】｜如創【石】
• 〔T25 0442c12〕痛【大】｜病【聖】
• 〔T25 0442c13〕憂【大】｜優【聖】
• 〔T25 0442c15〕憂【大】｜優【聖】
• 〔T25 0443a02〕菩薩【大】｜若【聖】
• 〔T25 0443a06〕羅【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0443a14〕亦【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0443a14〕菩薩【大】｜菩薩摩訶薩【石】
• 〔T25 0443b04〕【論】【大】｜〔－〕【宋】【宮】
• 〔T25 0443b09〕炷【大】｜柱【聖】【石】
• 〔T25 0443b10〕吒【大】｜咤【宮】
• 〔T25 0443b10〕（秦言治國）【大】｜秦言治國【宋】【元】【明】【宮】【聖】
• 〔T25 0443b10〕乾【大】｜犍【石】
• 〔T25 0443b11〕闍【大】｜閻【聖】
• 〔T25 0443b11〕（秦言增長）【大】｜秦言增長【宋】【元】【明】【宮】【聖】
• 〔T25 0443b11〕拘【大】｜弓【宮】【聖】
• 〔T25 0443b12〕茶【大】｜荼【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0443b12〕荔多【大】｜脇【聖】
• 〔T25 0443b12〕波【大】｜婆【聖】
• 〔T25 0443b12〕（秦言雜語）【大】｜秦言雜語【宋】【元】【明】【宮】
• 〔T25 0443b13〕富【大】｜富樓【宮】【聖】
• 〔T25 0443b13〕（秦言多聞）【大】｜秦言多聞【宋】【元】【明】【宮】
• 〔T25 0443b14〕秦言【大】｜（秦言）【石】
• 〔T25 0443b15〕主——合【大】｜至令【聖】
• 〔T25 0443b16〕民【大】｜氏【宋】【宮】
• 〔T25 0443b16〕磨【大】｜摩【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0443b17〕涅【大】｜洹【聖】
• 〔T25 0443b19〕火【大】｜大【聖】
• 〔T25 0443b20〕婆【大】｜婆首陀婆【元】【明】【石】
• 〔T25 0443b20〕天【大】｜天首陀婆【聖】
• 〔T25 0443b23〕火【大】｜大【聖】
• 〔T25 0443b25〕天【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0443b26〕明【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0443b27〕佛【大】｜丈【宮】【聖】【石】
• 〔T25 0443b27〕蔽【大】｜弊【石】
• 〔T25 0443b28〕蔽【大】｜弊【石】
• 〔T25 0443b29〕當【大】｜常【聖】
• 〔T25 0443b29〕等【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0443c04〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0443c06〕語，作【大】｜諸住【聖】
• 〔T25 0443c08〕般【大】｜〔－〕【宋】【聖】
• 〔T25 0443c09〕未【大】｜若未【元】【明】
• 〔T25 0443c09〕者【大】｜是【元】
• 〔T25 0443c09〕任【大】｜住【聖】
• 〔T25 0443c11〕任【大】｜住【聖】
• 〔T25 0443c11〕任【大】｜住【聖】
• 〔T25 0443c12〕德【大】｜得【聖】
• 〔T25 0443c19〕波羅蜜【大】｜〔－〕【石】
• 〔T25 0443c23〕雖【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0444a01〕吉【大】｜告【聖】
• 〔T25 0444a08〕疽【大】｜〔－〕【宮】【宋】
• 〔T25 0444a15〕夫【大】｜夫人【石】
• 〔T25 0444a15〕共【大】｜苦【聖】
• 〔T25 0444a21〕不淨等（K14n0549_p1039b08）【CB】【麗-CB】｜不淨【大】｜不淨等【聖】【石】
• 〔T25 0444a23〕故，初【大】｜初故【聖】
• 〔T25 0444b08〕先【大】｜〔－〕【石】
• 〔T25 0444b10〕後【大】｜復【聖】
• 〔T25 0444b10〕從【大】｜後【聖】
• 〔T25 0444b12〕聽【大】｜聖【聖】
• 〔T25 0444b16〕能【大】｜〔－〕【聖】
• 〔T25 0444b16〕所【大】｜能所【聖】
• 〔T25 0444b19〕或【大】｜惑【宮】
• 〔T25 0444b20〕謂【大】｜諸【聖】
• 〔T25 0444b23〕緣【大】｜緣和合【宋】【元】【明】【聖】
• 〔T25 0444b24〕殖【大】｜植【宋】【元】【明】【宮】
• 〔T25 0444b28〕無【大】｜〔－〕【石】
• 〔T25 0444c11〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0444c17〕不【大】｜不可【石】
• 〔T25 0444c19〕中，無【大】｜無中【聖】
• 〔T25 0444c21〕迴【大】｜迴向【聖】
• 〔T25 0445a02〕中【大】｜〔－〕【宮】
• 〔T25 0445a04〕而【大】｜〔－〕【宋】【宮】【聖】【石】
• 〔T25 0445a06〕教【大】｜示【宋】【元】【明】【宮】【聖】
• 〔T25 0445a07〕法【大】｜法無障【元】【明】【石】
• 〔T25 0445a07〕礙【大】｜異【聖】
• 〔T25 0445a11〕法【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0445a12〕助【大】｜明【聖】
• 〔T25 0445a13〕又【大】｜又如【石】
• 〔T25 0445a14〕成【大】｜成就【石】
• 〔T25 0445a15〕又【大】｜父【宋】【元】【明】【宮】
• 〔T25 0445a16〕教示【大】｜示教利喜【石】
• 〔T25 0445a19〕即【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0445a23〕名【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0445a26〕利【大】｜初【聖】
• 〔T25 0445a27〕若【大】｜為【石】
• 〔T25 0445a29〕【經】【大】｜〔－〕【宋】【聖】
• 〔T25 0445b05〕眼【大】｜〔－〕【宮】
• 〔T25 0445b06〕眼【大】｜〔－〕【聖】
• 〔T25 0445b06〕空【大】｜空眼空【聖】
• 〔T25 0445b08〕空【大】｜空空【聖】
• 〔T25 0445b22〕菩薩【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0445b22〕中【大】｜〔－〕【宮】【聖】
• 〔T25 0445c19〕鞞跋【大】｜維越【石】
• 〔T25 0445c21〕界【大】｜世界【元】【明】
• 〔T25 0445c26〕香華【大】｜華香【石】
• 〔T25 0445c26〕瓔珞【大】｜纓絡【明】
• 〔T25 0445c26〕澤【大】｜塗【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0445c26〕搗【大】｜擣【宋】【元】【明】【宮】【聖】｜揭【石】
• 〔T25 0446a02〕諸【大】｜論【聖】
• 〔T25 0446a05〕應住【大】｜住應【聖】
• 〔T25 0446a11〕往【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0446a13〕阿【大】｜向阿【石】
• 〔T25 0446a22〕殃【大】｜央【宋】【元】【明】【宮】【聖】｜鞅【石】
• 〔T25 0446a25〕剛（T25n1509_p0447b02）【CB】｜鋼【大】｜剛【宋】【元】【明】【宮】【聖】
• 〔T25 0446a25〕使【大】｜〔－〕【聖】
• 〔T25 0446a26〕者【大】｜是【宋】【元】【明】【宮】【聖】
• 〔T25 0446b04〕至【大】｜至佛【宋】【元】【明】【宮】
• 〔T25 0446b15〕於【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0446b18〕者言【大】｜論者言【元】【明】｜釋曰【石】
• 〔T25 0446b20〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0446b21〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0446b23〕除【大】｜際【聖】
• 〔T25 0446b25〕糞【大】｜〔－〕【聖】
• 〔T25 0446b29〕若【大】｜不【聖】｜〔－〕【石】
• 〔T25 0446c05〕第【大】｜復【聖】
• 〔T25 0446c14〕則【大】｜〔－〕【石】
• 〔T25 0446c19〕故【大】｜以【宋】【元】【明】【宮】【聖】
• 〔T25 0446c20〕為小【大】｜小為【聖】
• 〔T25 0446c22〕應【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0446c26〕地【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0447a03〕去【大】｜法去【聖】【石】
• 〔T25 0447a14〕又【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0447a21〕膩【CB】｜貳【大】
• 〔T25 0447a26〕莊嚴【大】｜廣【宋】【元】【明】【宮】【聖】
• 〔T25 0447a27〕世界【大】｜國土【石】
• 〔T25 0447b03〕剛【大】｜鋼【宋】【元】
• 〔T25 0447b03〕剛【大】｜鋼【宋】【元】
• 〔T25 0447b04〕剛【大】｜鋼【宋】【元】
• 〔T25 0447b04〕香【大】｜音【宮】
• 〔T25 0447b05〕義【大】｜議【宋】【元】【明】【宮】
• 〔T25 0447b05〕中【大】｜〔－〕【宮】
• 〔T25 0447b09〕所【大】｜〔－〕【聖】
• 〔T25 0447b14〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0447b15〕道【大】｜果【石】
• 〔T25 0447b15〕果【大】｜道【石】
• 〔T25 0447b16〕應【大】｜〔－〕【聖】
• 〔T25 0447b21〕之【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0447b28〕【經】【大】｜〔－〕【宋】【聖】
• 〔T25 0447b28〕諸【大】｜〔－〕【宋】【宮】
• 〔T25 0447b28〕言語【大】｜語言名【石】
• 〔T25 0447b29〕語【大】｜語名【元】【明】
• 〔T25 0447b29〕言語【大】｜語言【石】
• 〔T25 0447c06〕中【大】｜〔－〕【宮】
• 〔T25 0447c11〕言【大】｜須菩提言【石】
• 〔T25 0447c11〕無【大】｜無有【石】
• 〔T25 0447c12〕法。於【大】｜於法【聖】
• 〔T25 0447c14〕語【大】｜須菩提語【石】
• 〔T25 0447c15〕法【大】｜諸法【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0447c16〕深【大】｜梁【聖】
• 〔T25 0447c17〕嚮【大】｜響【宋】【元】【明】｜種嚮【石】
• 〔T25 0447c17〕諸【大】｜〔－〕【聖】
• 〔T25 0447c17〕人【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0447c18〕須菩提語【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0447c18〕語【大】｜須菩提語【元】【明】【石】
• 〔T25 0447c20〕工【大】｜巧【宋】【元】【明】【宮】
• 〔T25 0447c22〕須菩提語【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0447c23〕語【大】｜須菩提語【石】
• 〔T25 0447c28〕界【大】｜思【聖】
• 〔T25 0448a03〕一切【大】｜一切諸【石】
• 〔T25 0448a13〕得【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0448a14〕相【大】｜於【聖】
• 〔T25 0448a14〕亦無說者【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0448a15〕無【大】｜亦無【元】【明】
• 〔T25 0448a15〕無【大】｜亦無【元】【明】
• 〔T25 0448a17〕含【大】｜含果【石】
• 〔T25 0448a17〕含【大】｜含果【石】
• 〔T25 0448a18〕道【大】｜〔－〕【宋】【元】【明】
• 〔T25 0448a21〕【論】【大】｜〔－〕【宋】【聖】
• 〔T25 0448a22〕辭【大】｜〔－〕【聖】
• 〔T25 0448a22〕旨【大】｜音【元】【明】
• 〔T25 0448a24〕不解【大】｜解不【聖】
• 〔T25 0448a25〕十【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0448a26〕青【大】｜清【石】
• 〔T25 0448a26〕偽【大】｜為【聖】
• 〔T25 0448a27〕妖【大】｜妭【聖】
• 〔T25 0448a28〕辯【大】｜辨【聖】
• 〔T25 0448a28〕識【大】｜識之【元】【明】
• 〔T25 0448b01〕之【大】｜〔－〕【宋】【宮】
• 〔T25 0448b01〕逾【大】｜愈【聖】
• 〔T25 0448b02〕叵【大】｜已【聖】
• 〔T25 0448b02〕又【大】｜叉【明】
• 〔T25 0448b03〕以【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0448b04〕駛【大】｜使【聖】【石】
• 〔T25 0448b04〕渡【大】｜度【宋】【元】【明】【宮】【石】
• 〔T25 0448b06〕譯【大】｜釋【石】
• 〔T25 0448b07〕非非有非【大】｜非有【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0448b09〕驚【大】｜抱【石】
• 〔T25 0448b10〕汝【大】｜法【元】【明】【宮】【聖】【石】
• 〔T25 0448b10〕一【大】｜〔－〕【元】【明】
• 〔T25 0448b11〕著【大】｜善【聖】
• 〔T25 0448b11〕字【大】｜定【聖】
• 〔T25 0448b11〕諸【大】｜語【聖】
• 〔T25 0448b12〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0448b13〕若【大】｜〔－〕【聖】
• 〔T25 0448b15〕聚【大】｜集【石】
• 〔T25 0448b15〕為【大】｜有【宋】【元】【明】【宮】【聖】
• 〔T25 0448b16〕復【大】｜須【聖】
• 〔T25 0448b23〕至【大】｜生【宋】【元】
• 〔T25 0448b28〕離【大】｜得【宋】【元】【明】｜〔－〕【宮】
• 〔T25 0448c03〕槃【大】｜槃釋第二十六品竟【石】
• 〔T25 0448c04〕論【大】｜論釋【宋】【宮】｜經論【聖】【石】
• 〔T25 0448c04〕四【大】｜四第釋二十六品【聖】｜六【石】

The two hundred and thirty-one items above agree fully and mechanically with the number at the end of the working base text. The two places bearing on doctrine (〔0448b07〕, 'not not-existent, not'; 〔0448b28〕, 'apart from') have been listed separately and cited in full above; for the remaining items the readings of the variant editions are preserved side by side, the main text follows the reading of the current base text, and they are recorded side by side without judgement.