大智度論 寶塔校量品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Weighing the Jewelled Stūpa

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters and falls in Fascicle 57, of which it is the first chapter. The fascicle-head title reads 「大智度論釋寶塔校量品第三十二」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Weighing the Jewelled Stūpa, the Thirty-second"〔T25 0463b16〕, and it comments on the whole of the corresponding chapter of the Larger Sūtra. The preceding chapter, "Quelling Strife", Chapter 31, also takes in the end of Fascicle 56, whereas this chapter opens Fascicle 57 on its own: the main text of this chapter ends at 「舍利是無記法，是諸善法所依止處故，後乃能與人果報；行般若波羅蜜，即時得果，後亦得報。」 tr. "Relics are an indeterminate dharma; because they are a place on which wholesome dharmas rely, they can afterwards give people a karmic result; when one practises prajñāpāramitā, one attains the fruit at once, and afterwards also obtains the reward."〔T25 0467b18〕, and the next chapter, "Declaring the Truth", Chapter 33, begins immediately at〔T25 0467b21〕, likewise in Fascicle 57—this chapter begins with the fascicle but does not end with it; it is purely a single chapter within Fascicle 57 and does not take in the end of a fascicle. The features of its boundary: this chapter is the first chapter of the fascicle, so the fascicle shell, the fascicle-head title, and the two signature lines naming the author and the translator come first, while the mulu (table-of-contents) marker of the chapter body is fixed separately at〔T25 0463b21〕; the two lie five lines apart (across the fascicle-head title, the two signature lines, the 【經】 label, and the first sentence of the main text), differ in their level of precision, and are both recorded—the signature format lines at the fascicle head are assigned to this chapter, of the same type as the case met in Chapter 30, "Looking Round", where the format lines opening the fascicle head were assigned separately.

Within the chapter, Sūtra and Treatise alternate three times, and the whole chapter is read as a single unit, not split. Sūtra ①〔0463b16–0464a12〕: the Buddha tells Śakra that one who receives and upholds prajñā enters the battle-lines unharmed, that writing it out and making offerings to it also brings merit, and gives the simile of the foot of the bodhi tree; Treatise ①〔0464a13–0464b19〕 explains it in two rounds of question and answer. Sūtra ②〔0464b20–0465c12〕: Śakra asks which of two merits is the greater, the Buddha asks in return and Śakra answers himself, and the Buddha sets out at length the weighing of the relics against prajñā; Treatise ②〔0465c13–0466b11〕 explains it at length in five rounds of question and answer, the section of the whole chapter densest in question and answer. Sūtra ③〔0466b13–0467a20〕: the weighing of stūpas rising step by step, and Śakra declaring of his own accord that all wholesome dharmas enter prajñā—the largest section of the whole chapter; Treatise ③〔0467a22–0467b21〕 opens with 「釋曰」 tr. "The explanation says" and explains it, closing the chapter. The preceding chapter had two Sūtra and two Treatise sections; this chapter returns to the number of three of each. Sūtra ③ runs to twenty-four blocks and Sūtra ① to seventeen, both sections long, and the density of the five rounds of question and answer in Treatise ② is not reduced.

Two structural features of the chapter stand out, unlike the earlier chapters. First, the 【經】 label of Sūtra ① does not fall at the head of a sentence but is set after the chapter title and the two signature lines and before the first sentence of the sūtra text, 「爾時佛告釋提桓因」 tr. "At that time the Buddha told Śakra Devānām Indra"; its exact position is fixed at〔T25 0463b21〕 (the same line as the mulu marker of the chapter body). Second, the 【經】 label of Sūtra ② likewise does not fall at the head of a sentence but is set in the middle of the last sentence of Treatise ①: Treatise ① closes after 「善男子盡心供養而無功德？」 tr. "a good man makes offerings with all his heart and yet has no merit?", and the 【經】 label of Sūtra ② is fixed between this question and 「釋提桓因白佛言」 tr. "Śakra Devānām Indra said to the Buddha"; its exact position is fixed at〔T25 0464b20〕. In the preceding chapter the labels of the four layers fell, where they fell, exactly at the heads of sentences; the two transitional labels of this chapter are both embedded within a section—a feature peculiar to this chapter, recorded as it is.

As to the structure of speakers, this chapter takes as its axis the exchange between Śakra (Śakra Devānām Indra, Kauśika) and the Buddha, yet the three sections each differ and must be distinguished one by one. In Sūtra ① the Buddha, at his own initiative, tells Śakra and teaches that one who receives and upholds prajñā enters the battle-lines unharmed, the writing out and the offerings, and the simile of the foot of the bodhi tree—a one-directional admonition and exhortation throughout, with no prior question from Śakra. Sūtra ② turns to the form of question and answer: Śakra asks the Buddha, of the two, 「書寫般若」 tr. "writing out prajñā" and 「供養舍利、起塔」 tr. "making offerings to the relics and raising a stūpa", 「是二何者得福多」 tr. "of these two, which obtains the more merit"; the Buddha does not answer directly but asks in return, 「我還問汝，隨汝意答我」 tr. "I in turn will ask you; answer me as you think fit"〔T25 0464b24〕, and Śakra then answers himself, 「佛從般若波羅蜜中學，得一切種智及相好身」 tr. "the Buddha trained in prajñāpāramitā and attained omniscience of all kinds and the body of marks and minor marks"〔T25 0464b27〕, whereupon the Buddha sets out at length the weighing of the relics against prajñā. Below this there is further a passage in which Śakra asks about 「閻浮提人不供養般若」 tr. "the people of Jambudvīpa not making offerings to prajñā", and the Buddha, with a chain of counter-questions (how many people have unshakeable faith in the Buddha, how many attain the thirty-seven limbs of the path, how many arouse the mind of awakening), has Śakra answer himself each time, 「少所人」 tr. "few people"—these words of Śakra's own answer are not the Buddha's teaching, and are marked as the source text actually marks them. In the stūpa-weighing section of Sūtra ③, the Buddha asks at each step 「得福多不」 tr. "does one obtain much merit or not?", Śakra answers 「甚多！甚多！」 tr. "Very much! Very much!", and the Buddha closes with 「不如」 tr. "is not equal to it", going back and forth and rising step by step; within this, two places where Śakra declares of his own accord must be clearly distinguished: in the middle, 「則為供養過去、未來、現在佛」 tr. "then it is making offerings to the Buddhas of the past, the future, and the present"〔T25 0467a03〕, and at the end, 「一切善法皆入般若波羅蜜中……是名一切諸佛法印」 tr. "all wholesome dharmas enter prajñāpāramitā… this is called the Dharma-seal of all the Buddhas"〔T25 0467a11〕—both are Śakra's report back to the Buddha, not the Buddha's words, and in keeping with the facts they are not attributed by habit to the Buddha. Treatises ①②③ are all in the form of the treatise-author's explanation. Treatise ① and Treatise ② do not follow the usual practice of opening with 「釋曰」 tr. "The explanation says", but begin directly with 「問曰」 tr. "Question" (Treatise ① in two rounds of question and answer, Treatise ② in five); only Treatise ③ opens with 「【論】釋曰」 tr. "[Treatise] The explanation says"〔T25 0467a22〕, the only 「釋曰」 tr. "The explanation says" in the whole chapter. In the opening forms of the chapter's three Treatise sections, 「問曰」 tr. "Question" predominates (Treatises ① and ②) and 「釋曰」 tr. "The explanation says" is the lesser (Treatise ③), a distribution different from that of the preceding chapter, "Quelling Strife"; the wording on the face of the text is recorded as it is. As for the treatise-author's customary marking 「佛自說」 tr. "the Buddha himself says", each of the chapter's three Treatise sections has its own place: Treatise ①'s 「如佛自說因緣：『長夜行六波羅蜜，除己身及他身三毒刀箭。』」 tr. "as the Buddha himself states the causes and conditions: ‘Through the long night practising the six perfections, one removes the knives and arrows of the three poisons from one's own body and from the bodies of others.’"〔T25 0464b02〕 points to the meaning in Sūtra ① of one who receives and upholds removing the knives and arrows of the three poisons; Treatise ②'s 「後品中佛自說：『無方便智慧布施迴向，不名檀波羅蜜。』」 tr. "in a later chapter the Buddha himself says: ‘Giving and dedication without skilful means and wisdom are not called dānapāramitā.’"〔T25 0465c22〕 points to the meaning of a later chapter; Treatise ③'s 「佛是中自說得福因緣」 tr. "here the Buddha himself states the causes and conditions for obtaining merit"〔T25 0467b13〕 points to the passage in Sūtra ③, 「十善道乃至一切種智皆攝在般若」 tr. "the ten wholesome paths and so on up to omniscience of all kinds are all comprised in prajñā"—in each case the treatise-author is pointing to the sūtra text as the Buddha's own speech, not setting up separate words of the Buddha in the narrative.

II. Terms Examined

The great bright spell · the unsurpassed spell. The first key term of this chapter, present in Sūtra ①. For one who receives and upholds prajñā, poison, sorcery, a pit of fire, deep water, killing by the knife, and all poisons cannot harm him; the root of this lies in prajñā being a spell—「是般若波羅蜜是大明呪、是無上呪」 tr. "this prajñāpāramitā is the great bright spell, it is the unsurpassed spell"〔T25 0463c07〕. This 「大明呪」 tr. "great bright spell" is not merely a power that wards off calamity: it is another name for 「不可得」 tr. "unfindability". One who trains in this bright spell 「自不惱身、亦不惱他、亦不兩惱」 tr. "does not trouble himself, does not trouble others, and does not trouble both", because 「不得我、不得眾生、不得壽命」 tr. "he does not find a self, does not find a being, does not find a life-span", and so on up to omniscience of all kinds, all being unfindable; by training in this great bright spell one attains anuttarā samyaksaṃbodhi, and the Buddhas of the three times—past, future, and now present—all trained in this great bright spell and attained awakening. The one form of the chapter name 「大明」 tr. "Great Brightness" (see Section IV) is established from this sūtra text.

Relics · the place on which omniscience of all kinds relies. The doctrinal foundation of the weighing of relics against prajñā in Sūtra ②. The Buddha asks Śakra in return from what the Buddha trained to attain omniscience of all kinds and his body, and Śakra answers himself that it was by training in prajñā; the Buddha then distinguishes the bounds between the body and the Buddha—「不以是身名為佛，得一切種智故名為佛」 tr. "one is not called the Buddha on account of this body; one is called the Buddha because of attaining omniscience of all kinds"〔T25 0464c01〕, 「是佛身，一切種智所依處」 tr. "this body of the Buddha is the place on which omniscience of all kinds relies"〔T25 0464c03〕, and therefore 「是故我涅槃後舍利，當得供養」 tr. "therefore, after my nirvāṇa, my relics will receive offerings"〔T25 0464c05〕. The preciousness of the relics is not that the body is precious in itself: they are precious because they are the place on which 「得一切種智」 tr. "attaining omniscience of all kinds" relied—this one sentence is the common root of the stūpa-weighing of Sūtra ③ and of the meaning of 「舍利無記」 tr. "the relics are indeterminate" in Treatise ③.

The stūpa of the seven jewels · the yojana (the measures of the weighing). The measures of the stūpa-weighing of Sūtra ③: each step of the ascent takes as its unit 「作七寶塔，高一由旬」 tr. "making a stūpa of the seven jewels one yojana high"〔T25 0466b14〕—one stūpa of the seven jewels; filling Jambudvīpa; filling the four continents; filling a small thousand world; filling a middle two-thousand world; filling the three-thousand great-thousand world; each and every being in the three-thousand great-thousand world raising one; each and every being in worlds of the ten directions as many as the sands of the Ganges raising one—widening step by step, and none of them equal to hearing and upholding prajñā. The 「由旬」 tr. "yojana" is the measure of the stūpa's height and the 「七寶」 tr. "seven jewels" the preciousness of its material; the two serve to show that the merit of making offerings to the relics, however vast, still does not reach that of prajñā. The chapter name 「寶塔校量」 tr. "Weighing the Jewelled Stūpa" (the one form of this treatise's base text) is established from this section.

Avaivartika · avaivartika: two spellings (the transliteration of avaivartika). The transliteration for the ground of non-retrogression, of which two forms appear within this chapter: Sūtra ② writes 「若一、若二住阿鞞跋致地」 tr. "whether one or two abide in the ground of the avaivartika"〔T25 0465b09〕, and Treatise ② writes 「若一、若二住阿毘跋致地」 tr. "whether one or two abide in the ground of the avaivartika"〔T25 0466b04〕—the sūtra text uses 「鞞」 tr. "pi (leather-radical graph)", while the base text, where the treatise-author cites the sūtra, uses 「毘」 tr. "pi (variant graph)". This treatise's own collation notes record under the character 「毘」 tr. "pi (variant graph)" in Treatise ② that the six transmitted texts all read 「鞞」 tr. "pi (leather-radical graph)" (see Section IV, the third finding, and Section VIII); that is, the base text where the treatise-author cites the sūtra alone reads 「毘」 tr. "pi (variant graph)", and the six texts correct it to 「鞞」 tr. "pi (leather-radical graph)", agreeing with the sūtra text itself. The sūtra explained writes this sound otherwise, as 「阿惟越致」 tr. "avaivartika (written with weiyue)" (a third form); the three forms stand side by side—see Section IV, the third finding.

The six perfections (abbreviated transcription). Sūtra and treatise alike use the abbreviated transcriptions and transliterations of the six perfections—giving, morality, patience, vigour, meditation, prajñā. These abbreviated transcriptions differ systematically from the full transliterated forms of the sūtra explained, 「檀那」 tr. "dāna" and 「禪那」 tr. "dhyāna" (this treatise drops the final 「那」 tr. "na", the sūtra explained supplies the final 「那」 tr. "na"); Sūtra ② of this chapter has several rounds of sentences listing the six perfections, where this difference is especially dense, in agreement with what was recorded in the earlier chapters—see Section IV.

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes; the similes of this chapter are scattered through its three Treatise sections, and for the most part use the affairs of kings in the world, sickness, water and fire, and stūpas and images to show the virtue of prajñā's protection and the meaning of the weighing.

The simile of the foot of the bodhi tree. The pivotal simile of this chapter, used once each in Sūtra ① and Treatise ①. Sūtra ① makes clear that with one who simply writes out prajñā and makes offerings to it, humans and non-humans cannot find an opening—「譬如若人、若畜生來入菩提樹下，諸邊內外；設人、非人來，不能得其便」 tr. "just as, if a human or an animal comes to the foot of the bodhi tree, within or without its surroundings, then even if humans or non-humans come, they cannot find an opening"〔T25 0464a04〕, because in this place the Buddhas of the past, future, and present all attained anuttarā samyaksaṃbodhi. Treatise ① sets out why it is used as a simile—「是事難信，故佛以菩提樹為喻」 tr. "this matter is hard to believe, so the Buddha uses the bodhi tree as a simile"〔T25 0464b15〕; 「佛以般若力故，於菩提樹下成無上道」 tr. "by the power of prajñā the Buddha accomplished the unsurpassed path at the foot of the bodhi tree"〔T25 0464b16〕, and through the force of the unsurpassed path the place still has majestic virtue, so that when beings enter it, evils cannot find an opening in them; how much more so prajñāpāramitā, the mother of all the Buddhas. The foot of the bodhi tree is the ground of the simile, where the majestic power of prajñā comes to rest; evils not finding an opening is what shows prajñā's protection.

The paired similes of the grave crime of treason deserving death. Treatise ① explains why one who receives and upholds prajñā enters the battle-lines unharmed, and yet some who receive and uphold it are still wounded by knives and weapons—because karma is of two kinds: that which must be undergone as a result, and that which need not be undergone as a result. It takes as a simile the person deserving death—「譬如大逆重罪應死之人，雖有強力、財寶，不可得免」 tr. "just as a person who has committed the grave crime of treason and deserves death, though he has great strength and riches, cannot escape"〔T25 0464a20〕, whereas one whose crime is light, though he falls under a capital article, may in principle be saved, and by the use of power and influence or wealth his life may be rescued. If a good man has no crime whose result must be undergone, by reading and reciting prajñā he will be rescued. The grave crime that must bring death is a simile for what must be undergone as a result; the light crime that can be saved is a simile for what need not be undergone as a result, from which prajñā can rescue.

The simile of the spell-craft of the seers of the outsiders' paths. Treatise ① explains the power of prajñā to protect against poison, water, and fire—「如外道神仙呪術力故，入水不溺，入火不熱，毒蟲不螫」 tr. "just as, by the power of the spell-craft of the divine seers of the outsiders' paths, one enters water and does not drown, enters fire and is not burned, and poisonous insects do not sting"〔T25 0464b05〕; how much more so prajñāpāramitā, the spell-craft through which the Buddhas of the ten directions achieved their accomplishment. If even the spell-craft of the outsiders' paths can protect against calamity, this shows that the power of prajñā, the great bright spell, surpasses it still more.

The simile of gold and jewels and the blind. Treatise ② explains why the people of Jambudvīpa do not make offerings to prajñā—「智人少故，不知供養般若，無咎；譬如金寶，盲者不識」 tr. "because the wise are few, they do not know to make offerings to prajñā; the fault is not in it—just as the blind do not recognise gold and jewels"〔T25 0466a09〕. It is not that gold and jewels are not precious; the blind simply do not recognise them. It is not that prajñā should not receive offerings; because the wise are few, people simply do not know to make offerings to it, and there is no fault in prajñā.

The simile of crossing water. Treatise ② explains the difference between 「無疑」 tr. "being without doubt" and 「決了」 tr. "decisive understanding"—「譬如渡水，初入是無疑，出彼岸是決了」 tr. "just as in crossing water, first entering is being without doubt, and coming out on the other shore is decisive understanding"〔T25 0466a18〕. One who first enters the water believes it can be crossed—that is being without doubt; one who comes out on the other shore has brought the matter to completion—that is decisive understanding. The beginning and end of crossing water are a simile for the first accomplishment of faith and the completion of knowledge.

The simile of the tall earthen stūpa. Treatise ③ explains why the Buddha weighs the merit of prajñā by means of stūpas—「人見土塔高大，即時生心，謂是塔主福德極大」 tr. "when people see a tall earthen stūpa, a thought arises at once, and they say that the owner of the stūpa has exceedingly great merit"〔T25 0467a24〕; how much more a stūpa raised of the seven jewels, one yojana high. If people seeing even an earthen stūpa infer that its owner's merit is great, then a present matter easily understood is used to attest how hard it is to measure the merit of prajñā.

The stories of King Kṛkin at the time of Kāśyapa Buddha and of the wheel-turning king Dezhu raising stūpas. Treatise ③ explains whether the stūpas are 「為實為假」 tr. "real or hypothetical", and cites two events as examples of 「有實」 tr. "being real"—「如迦葉佛般涅槃後，有國王名吉梨姞」 tr. "as after the parinirvāṇa of Kāśyapa Buddha there was a king named Kṛkin"〔T25 0467a28〕, who, when the human life-span was twenty thousand years, raised a stūpa of the seven jewels fifty li high to make offerings to the relics; 「又過去世有轉輪王，名德主，一日起五百塔，高五百由旬」 tr. "again, in a past age there was a wheel-turning king named Dezhu, who in one day raised five hundred stūpas, five hundred yojanas high"〔T25 0467b02〕. The stūpa-raising of the two kings is real, yet the sūtra's words 「滿三千大千世界」 tr. "filling the three-thousand great-thousand world" are a hypothetical simile; there is also a further account, 「皆是實有」 tr. "all are really existent" (a petty king according to his strength, a great wheel-turning king, a Brahmā king, and a bodhisattva who has attained dhāraṇī can each raise stūpas); the two accounts are set out side by side—see Section V.

IV. The Sūtra Passage Explained

Many forms of the chapter name: Weighing the Jewelled Stūpa / Great Brightness / Jewelled Stūpa and Great Brightness / Relics and the Jewelled Stūpa / Chapter on the Jewelled Stūpa · Chapter on Weighing (recorded side by side without judgement). Across base texts, across transmitted texts, and across the catalogues and registers, the name of this chapter shows many variants, more numerous than the four forms of the preceding chapter, "Quelling Strife"; it is the first matter of this chapter that needs to be sorted out, and each is recorded here from the base text.

First, the base text on the side of this treatise (T25n1509). The fascicle-head title reads 「大智度論釋寶塔校量品第三十二」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Weighing the Jewelled Stūpa, the Thirty-second"〔T25 0463b16〕, and the mulu marker of the chapter body reads 「寶塔校量品」 tr. "Chapter on Weighing the Jewelled Stūpa"〔T25 0463b21〕. 「寶塔校量」 tr. "Weighing the Jewelled Stūpa" takes its name from the stūpa-weighing rising step by step in Sūtra ③.

Second, the collation note on the fascicle title on the side of this treatise (the collation notes are in Section VIII). Below the chapter-title sentence, the collation note on the fascicle title sets out the variant readings of three texts together—the Taishō base text reads 「大智度論釋寶塔校量品第三十二（卷五十七）」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Weighing the Jewelled Stūpa, the Thirty-second (Fascicle Fifty-seven)"; the Shōgozō manuscript reads 「大智度經論卷第五十七釋第卅一品訖第卅二品」 tr. "Mahāprajñāpāramitā Sūtra-Treatise, Fascicle Fifty-seven, explaining from the thirty-first chapter to the end of the thirty-second chapter" (referring to what Fascicle 57 explains as 「品三十一至品三十二」 tr. "chapter thirty-one to chapter thirty-two", the chapter count one step short—see below); the Ishiyama-dera manuscript reads 「摩訶般若波羅蜜經寶塔校量品第卅一五十九」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on Weighing the Jewelled Stūpa, the thirty-first, fifty-nine" (using the name 「寶塔校量」 tr. "Weighing the Jewelled Stūpa" but with the chapter count as 「卅一」 tr. "thirty-first", one step short, and carrying in addition what appears to be a variant fascicle number, 「五十九」 tr. "fifty-nine"—held in doubt in Section VIII).

Third, the collation note on the chapter-title clause on the side of this treatise (missed by the extraction, supplied by hand as the one hundred and thirty-fourth of the entries in Section VIII)—the most central finding of this chapter. The ten characters of the chapter-title sentence itself, 「釋寶塔校量品第三十二」 tr. "Commentary on the Chapter on Weighing the Jewelled Stūpa, the Thirty-second", have their own separate clause-level collation: the transmitted Song, Yuan, and Ming editions of this treatise all read 「釋大明品第三十二」 tr. "Commentary on the Chapter on Great Brightness, the Thirty-second", and the Palace edition reads 「釋第三十二品大明品」 tr. "Commentary on the thirty-second chapter, the Chapter on Great Brightness"—that is, all four secondary editions of this treatise now extant (Song, Yuan, Ming, Palace) agree in wording with the base text of the sūtra explained, T223 (「大明品」 tr. "Chapter on Great Brightness"), and only the Taishō / Korean base text, together with the Shōgozō and Ishiyama manuscripts (see the second item), preserves the words 「寶塔（校量）」 tr. "Jewelled Stūpa (Weighing)"; there is further an interlinear note in the Ming edition itself, recording below the eighth character of the chapter-title sentence the seven characters 「經作寶塔大明品」 tr. "the sūtra reads ‘Chapter on the Jewelled Stūpa and Great Brightness’" (「經」 tr. "the sūtra" being the sūtra explained, T223, and 「寶塔大明品」 tr. "Chapter on the Jewelled Stūpa and Great Brightness" being a compound name taking up both roots, 「寶塔」 tr. "Jewelled Stūpa" and 「大明」 tr. "Great Brightness"). This clause-level collation note forms a network of evidence in which the three root words 「寶塔／校量／大明」 tr. "Jewelled Stūpa / Weighing / Great Brightness" appear across one another.

Fourth, the base text on the side of the sūtra explained (T223). In the Mahāprajñāpāramitā Sūtra translated by Kumārajīva of the Later Qin, this chapter is titled 「大明品第三十二」 tr. "Chapter on Great Brightness, the Thirty-second"〔T08 0283a21〕, taking its name from the meaning in Sūtra ① of prajñā as the 「大明呪」 tr. "great bright spell", in agreement with the four editions Song, Yuan, Ming, and Palace of this treatise.

Fifth, the variant name in the Khitan edition on the side of the sūtra explained. An interlinear note below the chapter title of the sūtra explained reads 「丹本作寶塔品」 tr. "the Khitan edition reads ‘Chapter on the Jewelled Stūpa’" (the collation notes are in Section VIII)—sharing with this treatise's base-text 「寶塔校量品」 tr. "Chapter on Weighing the Jewelled Stūpa" the root 「寶塔」 tr. "Jewelled Stūpa", and forming a two-way cross-text corroboration: the base text of this treatise and the Khitan edition of the sūtra explained both contain 「寶塔」 tr. "Jewelled Stūpa", while the Song, Yuan, Ming, and Palace editions of this treatise and the Taishō base text of the sūtra explained both contain 「大明」 tr. "Great Brightness"; the two roots appear crosswise within the groups of transmitted texts of the two works.

Sixth, the variant names in the catalogues and registers of the Tang and Song. The Tang monk Xuanyi's Extended Chapter Register of the Buddhist Teaching of the Kaiyuan Era of the Great Tang (A097n1267) records 「摩訶般若波羅蜜經舍利寶塔品第三十一」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Relics and the Jewelled Stūpa, the Thirty-first"〔A097n1267 0813a02〕—a third form of the chapter name (「舍利寶塔品」 tr. "Chapter on the Relics and the Jewelled Stūpa", taking up both the meaning of relics in Sūtra ② and the meaning of the jewelled stūpa in Sūtra ③), with the chapter count as 「第三十一」 tr. "the thirty-first", one step short (see below). The Song monk Weibai's Essentials of the Outline of the Great Canon (C056n1159) records it in two places—Fascicle 2 reads 「大明品」 tr. "Chapter on Great Brightness"〔C056n1159 0139a10〕 (as the sūtra explained), and Fascicle 5 reads 「釋般若中寶塔品．校量品．述誠品義」 tr. "explaining the meaning of the Chapter on the Jewelled Stūpa, the Chapter on Weighing, and the Chapter on Declaring the Truth within the prajñā sūtra"〔C056n1159 0185c09〕 (placed under the entry 「五十七」 tr. "fifty-seven", corresponding to Fascicle 57), where the two designations 「寶塔品．校量品」 tr. "Chapter on the Jewelled Stūpa. Chapter on Weighing" are set side by side with a 「．」 tr. "full-stop separator"; Section VIII holds this in doubt and sets out both readings.

Taken together, across its transmissions the chapter name shows many written forms—「寶塔校量／大明／寶塔大明／舍利寶塔／寶塔品·校量品」 tr. "Weighing the Jewelled Stūpa / Great Brightness / Jewelled Stūpa and Great Brightness / Relics and the Jewelled Stūpa / Chapter on the Jewelled Stūpa · Chapter on Weighing"—all already checked word for word against the base text. This edition follows this treatise's base text for the chapter name, 「寶塔校量品」 tr. "Chapter on Weighing the Jewelled Stūpa" (the main axis for the chapter name in this edition is the base text of this treatise, not the sūtra explained, not the secondary editions, not the catalogues); the sūtra explained's 「大明品」 tr. "Chapter on Great Brightness", the Khitan edition's 「寶塔品」 tr. "Chapter on the Jewelled Stūpa", the Ming edition's interlinear 「寶塔大明品」 tr. "Chapter on the Jewelled Stūpa and Great Brightness", A097's 「舍利寶塔品」 tr. "Chapter on the Relics and the Jewelled Stūpa", and C056's 「寶塔品·校量品」 tr. "Chapter on the Jewelled Stūpa · Chapter on Weighing" are all preserved word for word in the comparative account, not altered, recorded side by side without judgement, and none is settled on as the correct name. Only, the finding of the third item shows that the distribution of transmitted texts facing this decision is far more complex than the two parties 「底本與所釋經」 tr. "base text and sūtra explained"—the majority of this treatise's own secondary editions (Song, Yuan, Ming, Palace) already read 「大明品」 tr. "Chapter on Great Brightness" together with the sūtra explained; this is a newly added fact (a faithful record with evidence in the wording of a base text), not a re-examination of what has been ruled, and is recorded side by side for reference.

Chapter-number misalignment and the count ‘one step short across the whole work’. In the sūtra explained, the ordinal in the mulu attribute for this chapter is thirty-three, while the displayed title is 「大明品」 tr. "Chapter on Great Brightness" (displayed chapter number thirty-two), the attribute counting one place more than the displayed text—continuing the established departure in chapter numbering in the electronic canon text of the sūtra explained since Chapter 27 (attribute ordinal = displayed number plus one). In this treatise the mulu attribute ordinal of this chapter is thirty-two against the displayed chapter number thirty-two, internally consistent, and for the next chapter, "Declaring the Truth", this treatise's ordinal thirty-three against the displayed thirty-three likewise shows no departure—this is a structural phenomenon of the electronic canon text of the sūtra explained alone, not seen on this treatise's side; it is recorded as it is, without judging its cause.

There is, separately, a trace of a count ‘one step short across the whole work’, which in this chapter receives several attestations, though of differing magnitude; the level of reliability is set out side by side. First, the fascicle-head title of this treatise's 〔聖〕 manuscript refers to what Fascicle 57 explains as 「第卅一品訖第卅二品」 tr. "from the thirty-first chapter to the end of the thirty-second chapter" (converted, that is from Chapter 32, "Weighing the Jewelled Stūpa", to Chapter 33, "Declaring the Truth", agreeing with the observed actual content of Fascicle 57), one step short of the displayed text. Second, the A097 catalogue records this chapter as 「舍利寶塔品第三十一」 tr. "Chapter on the Relics and the Jewelled Stūpa, the Thirty-first"〔A097n1267 0813a02〕, one step short of the 「第三十二」 tr. "Thirty-second" of this treatise and the sūtra explained, in the same direction as its records of the neighbouring chapters—the preceding chapter is recorded as 「現功德品第三十」 tr. "Chapter on Manifest Merits, the Thirtieth"〔A097n1267 0813a01〕 (Chapter 31), and the following chapter as 「述成品第三十二」 tr. "Chapter on Declaring and Confirming, the Thirty-second"〔A097n1267 0813a05〕 (Chapter 33); A097 is uniformly one step short across the whole work (the preceding chapter, "Quelling Strife", is also recorded in A097 as 「現功德品」 tr. "Chapter on Manifest Merits", consistent with what is recorded in the already sealed apparatus of the preceding chapter). Third, the colophon at the end of the fascicle in this treatise's 〔石〕 manuscript itself again refers to this chapter as 「第三十品」 tr. "the thirtieth chapter"—the collation note 「報【大】，報釋第三十品竟【石】」 tr. "‘reward’ in the Taishō; ‘reward. End of the commentary on the thirtieth chapter’ in the Ishiyama"〔T25 0467b20〕, that is, the Ishiyama manuscript reads the end-boundary of this chapter as 「釋第三十品竟」 tr. "end of the commentary on the thirtieth chapter", two steps short of the displayed 「三十二」 tr. "thirty-two". The magnitude of this Ishiyama 「負二階」 tr. "two steps short" differs from the 「負一階」 tr. "one step short" of the first and second items: if the three shared one source, this place should read 「第三十一」 tr. "thirty-first" and not 「第三十」 tr. "thirtieth". This section records both as they are, side by side, without forcing a reconciliation—either the Ishiyama manuscript's own counting tradition differs from those of the Shōgozō and A097, or 「報釋第三十品竟」 tr. "reward. End of the commentary on the thirtieth chapter" is in fact a duplicated marker of the end-boundary of another chapter (the Ishiyama manuscript divides its fascicles differently from the Taishō / Korean canon, and its chapter boundaries need not correspond one to one with those of this treatise's base text); this Ishiyama exception is faithfully recorded as present and left for further study, without arbitrary decision.

Full comparative reading of the cited sūtra. The three Sūtra sections of this treatise (Sūtra ①②③ combined, as the continuous stream of Chinese characters left after stripping the 【經】 / 【論】 labels) were collated word for word against the whole of the sūtra explained's chapter "Great Brightness": over four thousand characters on this treatise's side and over four thousand on the side of the sūtra explained, the word-for-word agreement rate being slightly below the norm of the comparative readings of the prajñā chapters—because the density of repeated sentences in the step-by-step ascent of the 「塔校量」 tr. "stūpa-weighing" of Sūtra ③ is the highest in the whole chapter, small differences of punctuation and wording in the repeated phrases multiply with each step, producing large stretches of false misalignment in the ascending passages (counting one by one the repeated marker words 「起七寶塔」 tr. "raise a stūpa of the seven jewels", 「皆高一由旬」 tr. "all one yojana high", and 「不如」 tr. "is not equal to it", the number of steps on the two sides agrees completely, proving that the large differences in this area are purely confusion of alignment, not real omissions). The sūtra explained has no Treatise layer for this chapter, the whole chapter being sūtra text; it corresponds word for word to the sūtra cited in the three sections of this treatise, all of it cited in full, with no large abridgements by partial citation. The differences fall into two classes: first, pure differences of punctuation convention—the editorial layer of the sūtra explained is sparser in its enumerating commas, seen especially in the continuous writing of the repeated ascending sentences of Sūtra ③—a mutual difference of editorial convention, not a textual variant; second, systematic variant writings and the three matters of the two-sided collation that bear on doctrine, as follows.

Systematic variant writings (recurring across texts). First, the final 「那」 tr. "na" in the transliteration of the six perfections—this treatise's 「檀波羅蜜」 tr. "dānapāramitā" and 「禪波羅蜜」 tr. "dhyānapāramitā" (abbreviated transcription) appear in the sūtra explained mostly as 「檀那波羅蜜」 tr. "dānapāramitā (with na)" and 「禪那波羅蜜」 tr. "dhyānapāramitā (with na)" (the full transliterated form, supplying the final 「那」 tr. "na"); Sūtra ② of this chapter has several rounds of sentences listing the six perfections, where this difference is especially dense, in agreement with what was recorded in the earlier chapters. Second, 「華」 tr. "flower (hua, older graph)" / 「花」 tr. "flower (hua, later graph)"—the sūtra explained in this chapter uses 「花」 tr. "flower (later graph)" almost throughout (flowers and incense, heavenly flowers), while this treatise mostly writes 「華」 tr. "flower (older graph)" (flowers and incense), a systematic difference across the whole text, seen especially in the repeated offering sentences of Sūtra ③. These two are recorded side by side without judgement; 「華／花」 tr. "flower (older graph) / flower (later graph)" is treated separately as a comparison group—see below.

Three findings of the two-sided collation. In the comparative reading of this chapter with the sūtra explained, there are three matters that bear on doctrine or transliteration and deserve separate listing; their levels of reliability differ, and they are listed separately as they are.

First finding (new evidence in this chapter · corroborated by the Ishiyama transmitted text): 「世界」 tr. "world" / 「國土」 tr. "land". Around 「成就眾生、淨佛世界」 tr. "bringing beings to maturity and purifying Buddha-worlds" in Sūtra ②, this treatise writes 「世界」 tr. "world", and the sūtra explained writes 「國土」 tr. "land". Checking back against this treatise's own collation notes: here there is the collation note 「世界【大】｜國土【石】」 tr. "‘world’ in the Taishō; ‘land’ in the Ishiyama"〔T25 0464c21〕; that is, this treatise's transmitted 〔石〕 manuscript clearly reads 「國土」 tr. "land" at this one place, agreeing completely with the base text of the sūtra explained. This differs from the zero hits of the comparison group 「世界／國土」 tr. "world / land" in the preceding chapter, "Quelling Strife"—in this chapter the word has direct corroboration from a transmitted text within this treatise itself, forming the second-strongest evidence of the two-sided collation for this chapter; recorded side by side without judgement.

Second finding (the strongest in this chapter · a recurrence of the same type as in the preceding chapter · three occurrences): 「解脫」 tr. "liberation" / 「背捨」 tr. "turning away" (the term for the eight liberations). Around 「三十七品、三解脫門、八解脫、九次第定」 tr. "the thirty-seven limbs of the path, the three gates of liberation, the eight liberations, the nine successive absorptions"〔T25 0465a07〕 in Sūtra ②, this treatise writes 「解脫」 tr. "liberation", while the corresponding place in the sūtra explained reads 「背捨」 tr. "turning away". Checking back against this treatise's own collation notes: for 「解脫」 tr. "liberation" there is the collation note 「解脫【大】｜背捨【石】」 tr. "‘liberation’ in the Taishō; ‘turning away’ in the Ishiyama" (its own collation note〔T25 0465a07〕, with two further recursive re-citations〔T25 0465a20〕〔T25 0467a14〕, all with the same reading); that is, this treatise's transmitted 〔石〕 manuscript reads 「背捨」 tr. "turning away" at all three of these places, wholly consistent with the entire line of the sūtra explained. This is the material of highest reliability in this chapter's comparative reading with the sūtra explained, and together with the first finding of the preceding chapter, "Quelling Strife" (four occurrences of 「解脫／背捨」 tr. "liberation / turning away" in the Shōgozō and Ishiyama), it forms a cross-chapter continuous recurrence (the divergence between the old transliterating and translating renderings of the eight liberations / eight turnings-away, aṣṭau vimokṣāḥ, repeating the same pattern of transmitted-text support across several chapters); recorded side by side without judgement.

Third finding (variant forms in three shapes · the majority departing from the base text · recorded without being raised in rank): 「毘」 tr. "pi (variant graph)" / 「鞞」 tr. "pi (leather-radical graph)" / 「惟越」 tr. "weiyue" (the transliteration of avaivartika). Where Treatise ② of this treatise cites the sūtra, the base text reads 「阿毘跋致」 tr. "avaivartika (written with pi, variant graph)"〔T25 0466b04〕, and this treatise's own collation has here the collation note 「毘【大】｜鞞【宋】【元】【明】【宮】【聖】【石】」 tr. "‘pi (variant graph)’ in the Taishō; ‘pi (leather-radical graph)’ in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama"〔T25 0466b05〕—all six secondary transmitted texts of this treatise (Song, Yuan, Ming, Palace, Shōgozō, Ishiyama—the single entry with the fullest coverage of transmitted texts among this chapter's collation notes) read uniformly 「鞞」 tr. "pi (leather-radical graph)" (avaivartika, written with pi, leather-radical graph), against the base text's 「毘」 tr. "pi (variant graph)", and in agreement with the reading 「阿鞞跋致」 tr. "avaivartika (written with pi, leather-radical graph)"〔T25 0465b10〕 in this chapter's own Sūtra ②. The sūtra explained reads this sound otherwise, as 「阿惟越致」 tr. "avaivartika (written with weiyue)" (a third transliteration, with entirely different characters). All three forms have been checked word for word against the base text: pi (variant graph) (this treatise's base text, a lone reading) / pi (leather-radical graph) (six texts of this treatise plus the sūtra text itself) / weiyue (the sūtra explained). The tension in this case, 「多數與底本相對」 tr. "a majority set against the base text", is of the same type as the discussion of the chapter name in the third item above (the group of this treatise's secondary editions as a whole departing from the wording of the Taishō base text); but because the reading of the sūtra explained, 「惟越」 tr. "weiyue", is not isomorphic in wording with any transmitted text of this treatise, the existence of the three forms is only recorded and not raised to the rank of 「雙向互證」 tr. "two-way mutual evidence", and in keeping with the facts it is set on a different level from the first and second findings.

Control group check (negative comparison). Beyond the three findings above, for the text-wide systematic difference 「華／花」 tr. "flower (older graph) / flower (later graph)" this section checked back one by one against the complete set of one hundred and thirty-four collation notes of this treatise, with only one hit (〔T25 0466b20〕, and in that entry the character of the Taishō base text itself already contains 「花」 tr. "flower (later graph)"—「不離薩婆若心，亦供養、恭敬、尊重、讚歎，若花【大】｜〔－〕【聖】」 tr. "‘not parting from the mind of sarvajñā, also making offerings, paying reverence, honouring and praising, whether with flowers’ in the Taishō; lacking in the Shōgozō"—this is part of the collation of a whole sentence 〔the Shōgozō lacks the whole sentence〕, not a paired variant reading of 「華／花」 tr. "flower (older graph) / flower (later graph)")—that is, for the text-wide difference 「華／花」 tr. "flower (older graph) / flower (later graph)" there is in substance zero corroboration from the transmitted texts within this treatise, and it is purely a difference in the habitual translation conventions of the two texts. It is recorded as an instance of restraint in method: not every difference is to be singled out.

V. The Prajñā Eye

The eye of this chapter lies in a 「大明呪」 tr. "great bright spell" and a 「校量」 tr. "weighing"—prajñā is the great bright spell that can give birth to the Buddhas of the three times, and therefore the merit of making offerings to prajñā surpasses that of making offerings to the body that can give birth to a Buddha (the relics) and to the place that can contain a Buddha (the jewelled stūpa). Its meaning may be summarised in five layers.

First, prajñā is the great bright spell, and has 「不可得」 tr. "unfindability" as its substance. Sūtra ① makes clear that for one who receives and upholds prajñā, knives and weapons, poison, water and fire, and all calamities cannot harm him, and the root of this lies in prajñā being the 「大明呪、是無上呪」 tr. "great bright spell, it is the unsurpassed spell"〔T25 0463c08〕; and the power of this bright spell is not some separate art of warding off calamity: it is the single meaning of 「不可得」 tr. "unfindability"—one who trains in this bright spell 「自不惱身、亦不惱他、亦不兩惱」 tr. "does not trouble himself, does not trouble others, and does not trouble both", because 「不得我、不得眾生、不得壽命」 tr. "he does not find a self, does not find a being, does not find a life-span", and so on up to omniscience of all kinds, all being unfindable, so that neither the troubling nor the troubled has any standing. The Buddhas of the three times all trained in this great bright spell and attained anuttarā samyaksaṃbodhi—the great bright spell is another name for ultimate emptiness, not a worldly spell for averting disaster.

Second, the preciousness of the Buddha lies in omniscience of all kinds and not in the body, and the relics are worthy of offerings because they are that on which omniscience of all kinds relied. In Sūtra ② the Buddha distinguishes the bounds between the body and the Buddha—「不以是身名為佛，得一切種智故名為佛」 tr. "one is not called the Buddha on account of this body; one is called the Buddha because of attaining omniscience of all kinds"〔T25 0464c01〕, 「是佛身，一切種智所依處」 tr. "this body of the Buddha is the place on which omniscience of all kinds relies"〔T25 0464c03〕, and therefore after nirvāṇa the relics should receive offerings. The relics are precious not because the body is precious in itself, but because it was once the place on which 「得一切種智」 tr. "attaining omniscience of all kinds" relied; making offerings to prajñā is directly 「供養一切種智」 tr. "making offerings to omniscience of all kinds", and therefore its merit is greater than that of making offerings to the relics—this is the meaning laid as a foundation in Sūtra ②, the common root of the stūpa-weighing of Sūtra ③ and of 「舍利無記」 tr. "the relics are indeterminate" in Treatise ③.

Third, the middle way penetrates giving and keeping the precepts. Treatise ② explains why prajñā can give birth to the five perfections—by practising prajñā one attains the real mark of all dharmas, and only then can one penetrate giving, keeping the precepts, and the rest; if all dharmas are empty, there is neither offence nor merit (so what use are giving and keeping the precepts?); if dharmas have a really existent mark, they should not arise from causes and conditions; if beings are permanent, there is no one who dies; if they are impermanent, there is no offence or merit in later lives; if there are no beings, there is no offence of killing—「若得是般若波羅蜜實相法，則不墮有無二邊，用中道通達布施、持戒等」 tr. "if one attains this dharma of the real mark of prajñāpāramitā, one does not fall into the two extremes of existence and non-existence, and by the middle way penetrates giving, keeping the precepts, and the rest"〔T25 0466a05〕. Giving and keeping the precepts do not have a reality of their own apart from prajñā; because of the middle way of prajñā one can penetrate them without falling into the two extremes, and because of this result there are the great kṣatriya clans and so on up to the Buddhas.

Fourth, prajñā can give birth to all wholesome dharmas and is the Dharma-seal of all the Buddhas. Sūtra ② makes clear that the five perfections, inner emptiness and so on up to the emptiness of non-existent dharmas and existent dharmas, the four foundations of mindfulness and so on up to the eighteen unshared dharmas, bringing beings to maturity and purifying Buddha-worlds, the great kṣatriya clans and so on up to the omniscience of all kinds of the Buddhas, 「皆從般若波羅蜜中生」 tr. "all arise from prajñāpāramitā"; in Sūtra ③ Śakra further declares of his own accord that the ten wholesome paths, the four dhyānas and the four immeasurables, the thirty-seven limbs of the path, the three gates of liberation, the four truths, the six supernormal powers, the eight liberations, the nine successive absorptions, the six perfections, the eighteen emptinesses, and so on up to omniscience of all kinds 「皆入般若波羅蜜中」 tr. "all enter prajñāpāramitā", and 「是名一切諸佛法印」 tr. "this is called the Dharma-seal of all the Buddhas"〔T25 0467a19〕; all śrāvakas and pratyekabuddhas and the Buddhas of the three times train in this Dharma-seal and cross over to the other shore. Prajñā is that from which all wholesome dharmas arise and into which they all together enter, and therefore it is the mother of the Buddhas of the three times.

Fifth, the conclusion of the weighing—if even the giving birth to Buddhas deserves offerings, how much more the relics. Treatise ③ gathers up the meaning of the stūpa-weighing of Sūtra ③—the stūpas rising step by step (one stūpa, filling Jambudvīpa and so on up to filling the three-thousand great-thousand world, each and every being raising one) are none of them equal to hearing and upholding prajñā, because 「十善道乃至一切種智皆攝在般若波羅蜜中」 tr. "the ten wholesome paths and so on up to omniscience of all kinds are all comprised in prajñāpāramitā"; 「是般若中但出生佛，尚應當供養」 tr. "even if this prajñā only gave birth to Buddhas, it would still deserve offerings"〔T25 0467b16〕, how much more since the birth of the three vehicles and the happiness among humans and gods all come about through prajñā. The whole chapter closes on a single doctrinal drop—「舍利是無記法，是諸善法所依止處故，後乃能與人果報；行般若波羅蜜，即時得果，後亦得報」 tr. "relics are an indeterminate dharma; because they are a place on which wholesome dharmas rely, they can afterwards give people a karmic result; when one practises prajñāpāramitā, one attains the fruit at once, and afterwards also obtains the reward"〔T25 0467b18〕: the relics are indeterminate and can give a karmic result only later, by serving as that on which wholesome dharmas rely; practising prajñā, one attains the fruit at once and afterwards also obtains the reward. The extreme of the weighing lies in this difference of 「即時／待後」 tr. "at once / waiting for later"—the merit of making offerings to relics and jewelled stūpas, however vast, is still an indeterminate reward that waits for later; the merit of practising prajñā is obtained at once. This is where the chapter 「寶塔校量」 tr. "Weighing the Jewelled Stūpa" comes to its close.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a full commentary line by line, and the ancient masters' citations and explanations are, in fact, unevenly distributed. The ancient masters' coverage of this chapter is of two types: Jizang's commentary on the sūtra explained preserves a complete dedicated section, whose explanation of the chapter name and whose analytical headings correspond one by one to the sūtra and treatise of this chapter; Huiying's commentary on the treatise has a gap and does not cover this fascicle. Besides these there are the records of the chapter name in the catalogues and registers, and the restatement of this chapter's key term in a later chapter of this treatise. This section records what they comment on and cite and how it corresponds to this chapter, without judging the relative merits of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on this chapter begins at〔X24n0451 0267c01〕 (chapter title 「大明品第三十二」 tr. "Chapter on Great Brightness, the Thirty-second") and ends at〔X24n0451 0269a02〕 (before the start of the next chapter, "Chapter on Declaring and Confirming, the Thirty-third"), covering the whole of this chapter's three Sūtra and three Treatise sections. Throughout, Jizang uses the name 「大明品」 tr. "Chapter on Great Brightness" (as in the sūtra explained, T223, and the four editions Song, Yuan, Ming, and Palace of this treatise), and not this treatise's base-text name 「寶塔校量品」 tr. "Chapter on Weighing the Jewelled Stūpa"—another instance of an ancient master's commentary naming a chapter after the sūtra explained rather than after this treatise's base text (in the preceding chapter, "Quelling Strife", Jizang likewise used the sūtra's name), recurring continuously across chapters, recorded for reference. Seven points in it are worth recording. First, the carrying-over of the overall analysis—「此品明第三不橫死果」 tr. "this chapter makes clear the third, the fruit of not dying an untimely death"〔X24n0451 0267c02〕, and the fourth, the fruit of being at ease in one's dwelling-place without fear, and by 「歎般若力如明呪」 tr. "praising the power of prajñā as like a bright spell" it explains the naming of the 「大明品」 tr. "Chapter on Great Brightness"—pointing out that this chapter carries on the last two fruits of the framework of 「周三品五果格量」 tr. "a cycle of three chapters, the measuring of the five fruits" after the preceding chapter, "Quelling Strife" (the preceding chapter containing the first three fruits, this chapter containing the remaining part of the third fruit plus the fourth fruit), mutually attesting across two chapters with the sentence cited in the apparatus of the preceding chapter, 「三果在此品，兩果大明品也」 tr. "three fruits are in this chapter; two fruits are in the Chapter on Great Brightness". Second, the analysis into two similes—「初明不橫死果，有二：第一、明刀箭不傷」 tr. "first, making clear the fruit of not dying an untimely death, there are two: the first makes clear that knives and arrows do not wound"〔X24n0451 0267c06〕, and the second makes clear that water, fire, and the like do not harm—corresponding word for word to the two-simile structure of Treatise ①, knives and arrows not wounding and poison, water, and fire. Third, the parallel question and answer on the determined fruit / the undetermined fruit in the Dharmapada—Jizang poses the question 「法句中云非空非海中避之不得脫，如佛豈不行般若而為石傷指」 tr. "the Dharmapada says that neither in the sky nor in the midst of the sea can one escape by avoiding it; as with the Buddha—did he not practise prajñā, and yet his toe was wounded by a stone?", and answers 「法句中明定果，此中不定果」 tr. "the Dharmapada makes clear the determined fruit; here it is the undetermined fruit"〔X24n0451 0267c13〕—wholly parallel in doctrine to Treatise ①'s 「二種業因緣：必應受報（《法句》所說）、不必受報（此中所說）」 tr. "two kinds of karmic causes and conditions: that which must be undergone as a result (what the Dharmapada speaks of) and that which need not be undergone as a result (what is spoken of here)": Jizang uses 「定果／不定果」 tr. "determined fruit / undetermined fruit", Treatise ① uses 「必應受報／不必受報」 tr. "must be undergone as a result / need not be undergone as a result"—the same Dharmapada citation, the same doctrinal framework, with slightly different wording; this treatise was written far earlier than Jizang's commentary, and Jizang follows the meaning of the treatise here; this is recorded without judging which came first. Fourth, the dialectic of omniscience of all kinds / the body of marks and minor marks—「今取種智是佛，相好身非佛」 tr. "now it is taken that omniscience of all kinds is the Buddha, and the body of marks and minor marks is not the Buddha"〔X24n0451 0267c20〕, adding a layer of dialectic not stated explicitly in Treatise ② (making offerings to the body of marks and minor marks and to the relics also yields merit, but the merit is inferior to that of making offerings to omniscience of all kinds and to prajñā)—echoing word for word Sūtra ②'s 「不以是身名為佛，得一切種智故名為佛」 tr. "one is not called the Buddha on account of this body; one is called the Buddha because of attaining omniscience of all kinds". Fifth, the fourfold analysis—it analyses the passage of Śakra's counter-question in Sūtra ② as 「第一、反問答；第二、正答；第三、釋答；第四、證答」 tr. "first, the counter-question and answer; second, the direct answer; third, the explanatory answer; fourth, the attesting answer"〔X24n0451 0268a06〕—the four layers corresponding word for word to the progressive structure of Sūtra ② / Treatise ②, 「帝釋反問→佛連環反問→帝釋自陳少所人→佛述成廣釋」 tr. "Śakra's counter-question → the Buddha's chain of counter-questions → Śakra declaring of himself that few people do → the Buddha declaring and confirming and explaining at length". Sixth, the meaning of root and branch—「塔與舍利但是末，般若是本」 tr. "the stūpa and the relics are only the branch; prajñā is the root"〔X24n0451 0268b02〕: the relics are the body that abides, the stūpa is the place where it abides—the framework of 「本末」 tr. "root and branch" echoing word for word the meaning of Treatise ③'s 「舍利是無記法，是諸善法所依止處」 tr. "relics are an indeterminate dharma, a place on which wholesome dharmas rely". Seventh, the question and answer on real and hypothetical—the 「解實假設」 tr. "explaining real and hypothetical" at the end of the commentary〔X24n0451 0268c20〕 corresponds word for word to Treatise ③'s question and answer, 「問曰：是塔為實、為假」 tr. "Question: are these stūpas real, or hypothetical?"; it is the final section of X24's commentary on this chapter, followed directly by the end of the "Chapter on Great Brightness" and the start of the "Chapter on Declaring and Confirming".

Huiying's Commentary (X46n0791). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles; Fascicle 17 ends at the treatise's Fascicle 45, and Fascicle 21 begins at the treatise's Fascicle 59, so that the treatise's Fascicle 57, to which this chapter belongs, falls exactly within the gap between these two fascicles, and the surviving fascicles of Huiying's commentary do not cover this chapter at all. A search back through the whole corpus for word-strings peculiar to this chapter, 「寶塔校量品」 tr. "Chapter on Weighing the Jewelled Stūpa", 「大明品」 tr. "Chapter on Great Brightness", 「大明呪」 tr. "great bright spell", 「兩陣戰時」 tr. "when two battle-lines fight", and the like, gives zero hits for this chapter's passages—the fragmentary fascicles of Huiying's commentary do not cover this chapter, continuing the conclusion recorded for the earlier chapters; recorded as it is.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784). A search back through the whole book for the strings 「寶塔校量」 tr. "Weighing the Jewelled Stūpa", 「大明品」 tr. "Chapter on Great Brightness", and 「大明呪」 tr. "great bright spell" gives zero hits for this chapter—the same situation as in the preceding chapter, "Quelling Strife" (Chapter 30 once received Junzheng's citation of that chapter's prediction by Dīpaṃkara; neither Chapter 31 nor this chapter shows one); no named citation by Junzheng is found for this chapter; its absence is recorded as it is, and nothing is forced.

Bibliographical records (supporting evidence for the chapter name). The Tang monk Xuanyi's Extended Chapter Register of the Buddhist Teaching of the Kaiyuan Era of the Great Tang (A097n1267) records this chapter as 「摩訶般若波羅蜜經舍利寶塔品第三十一」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Relics and the Jewelled Stūpa, the Thirty-first"〔A097n1267 0813a02〕, using the name 「舍利寶塔品」 tr. "Chapter on the Relics and the Jewelled Stūpa" with the chapter count one step short (see Section IV). The Song monk Weibai's Essentials of the Outline of the Great Canon (C056n1159) records it in two places—Fascicle 2, 「大明品」 tr. "Chapter on Great Brightness"〔C056n1159 0139a10〕 (with the summary 「受持般若。能除一切刀箭是大明呪」 tr. "receiving and upholding prajñā: that which can remove all knives and arrows is the great bright spell", echoing the meaning of the great bright spell in Sūtra ①), and Fascicle 5, 「寶塔品．校量品．述誠品」 tr. "Chapter on the Jewelled Stūpa. Chapter on Weighing. Chapter on Declaring the Truth"〔C056n1159 0185c09〕. The records of the two books are supporting evidence for the circulation of the chapter name in many forms; recorded side by side without judgement.

The restatement of this chapter's key term in a later chapter of this treatise (a thread of further resonance · corrected on re-examination). A search of the whole corpus for the term 「寶塔校量」 tr. "Weighing the Jewelled Stūpa" in this treatise: in the main text it occurs only in this chapter's own title; there are two further occurrences within the collation notes at the end of the fascicle〔T25 0750b21 校記〕—the chapter name recorded in the variant texts of the end-of-fascicle title of Fascicle 57 in the Shōgozō and Ishiyama manuscripts (「摩訶般若波羅蜜經寶塔校量品第卅一」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on Weighing the Jewelled Stūpa, the Thirty-first"), which belong to collation notes on the fascicle titles of transmitted texts, not to the treatise-author's own explanation outside the chapter; their nature is recorded as it is. A search was also made for the term 「大明呪」 tr. "great bright spell": besides its three occurrences within this chapter〔T25 0463c08／0463c17／0463c18〕, a later chapter, "Exhortation to Receive and Uphold" (Chapter 34), restates 「般若波羅蜜是大明呪、無上明呪、無等等明呪」 tr. "prajñāpāramitā is the great bright spell, the unsurpassed bright spell, the bright spell equal to the unequalled" and explains it at length〔T25 0468b18 起〕—this is a clear thread of further resonance from the doctrine of this chapter to a later chapter; its development belongs to the scope of Chapter 34 (not the immediately following Chapter 33, "Declaring the Truth"—the main text of "Declaring the Truth" has no occurrence of the words 「大明呪」 tr. "great bright spell"), and this section stops at recording the thread.

Recent writings (excluded by rule). Explanations by recent scholars are, by rule, excluded: they are not taken as the authority of the ancient masters, nor brought into doctrinal citation.

VII. Cross-reading and Further Resonances

The doctrinal lines of this chapter, carried on before and after, are four; all are recorded in this section, without settling the reading.

First, the treatise's internal self-reference and the continuity from chapter to chapter. The treatise repeatedly uses the method of cross-reference—Treatise ②, explaining the meaning of offerings such as 「華香、瓔珞」 tr. "flowers and incense, necklaces", says simply 「如先說」 tr. "as explained before"〔T25 0465c17〕 (pointing to an earlier explanation); Treatise ②'s 「後品中佛自說：『無方便智慧布施迴向，不名檀波羅蜜。』」 tr. "in a later chapter the Buddha himself says: ‘Giving and dedication without skilful means and wisdom are not called dānapāramitā.’"〔T25 0465c22〕 (pointing to the meaning of what the Buddha himself says in a later chapter); Treatise ③, explaining 「一一眾生」 tr. "each and every being", says simply 「後言……施主多故福德多」 tr. "later it says… because the donors are many, the merit is great"—all clear evidence of this treatise's continuity from chapter to chapter and of its making meaning through cross-reference.

Second, cross-sūtra inclusion (a doctrinal anchor peculiar to this chapter). Treatise ② explains Sūtra ②'s 「諸餘善法入般若波羅蜜」 tr. "all other wholesome dharmas enter prajñāpāramitā"—「是諸餘經，所謂《法華經》、《密迹經》等」 tr. "these are all the other sūtras, namely the Lotus Sūtra, the Sūtra of Secret Traces, and so on"〔T25 0466b05〕: among the twelve divisions of the scriptures, those whose meaning is the same as prajñā, though not called prajñāpāramitā sūtras, are in doctrine the same as prajñāpāramitā. This is the treatise's meaning of prajñā encompassing all the sūtras, making clear that 「諸餘善法入般若」 tr. "all other wholesome dharmas enter prajñā" does not refer only to the six perfections and the limbs of the path, but also to the doctrine of all the other sūtras returning together to prajñā—the explicit text of this chapter's further resonance toward other sūtras.

Third, the linked chain with the preceding and following chapters. This chapter, "Weighing the Jewelled Stūpa", together with the preceding chapter, "Quelling Strife", and the next chapter, "Declaring the Truth", belongs to the framework, as analysed by Jizang, of the Larger Sūtra's 「周三品」 tr. "cycle of three chapters" (Quelling Strife / Great Brightness / Declaring and Confirming) and its 「五果格量」 tr. "measuring of the five fruits" (Section VI): the preceding chapter contains the first three of the five fruits, and this chapter contains the last two fruits (the fruit of not dying an untimely death, and the fruit of being at ease in one's dwelling-place without fear). A later chapter, "Exhortation to Receive and Uphold" (Chapter 34), restates this chapter's key term, 「大明呪」 tr. "great bright spell", and explains it at length (Section VI), the doctrinal line continuing. The word-for-word parallel of this chapter in the sūtra explained, "Great Brightness" (Section IV), and Jizang's line-by-line commentary in his section on "Great Brightness" (Section VI), are together the outer conditions of this chapter's doctrinal line.

Fourth, the carrying over of the analyses of the ancient masters. Jizang takes this chapter as the latter part of the Larger Sūtra's 「周三品·五果格量」 tr. "cycle of three chapters · measuring of the five fruits", and takes 「大明呪→大明品」 tr. "great bright spell → Chapter on Great Brightness" as the logic of the naming (Section VI), speaking from this chapter's position in the structure of the Larger Sūtra; the phrases in his commentary, 「塔與舍利但是末，般若是本」 tr. "the stūpa and the relics are only the branch; prajñā is the root" and 「解實假設」 tr. "explaining real and hypothetical", echo word for word this treatise's Treatise ③, 「舍利是無記法」 tr. "relics are an indeterminate dharma" and 「是塔為實為假」 tr. "are these stūpas real or hypothetical"—this belongs to the carrying over of the analysis of one ancient master's school; this section records its trace, and does not settle it as a structural assertion attested by the sūtra text itself.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 57 of the Mahāprajñāpāramitā-upadeśa〔T25 0463b16–0467b20〕 (the main text of the chapter body ends at〔T25 0467b18〕 with the sentence 「後亦得報」 tr. "and afterwards also obtains the reward", the collation at the end of the fascicle concerns the character 「報」 tr. "reward" at〔T25 0467b20〕, and the next chapter, "Declaring the Truth", begins at〔T25 0467b21〕, likewise in Fascicle 57); the collation text for the sūtra explained is the chapter "Great Brightness" of the Mahāprajñāpāramitā Sūtra〔T08 0283a21 起〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0267c01–0269a02〕); the fragmentary fascicles of Huiying's Commentary (X46n0791) do not cover this chapter, and Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has no citation. The variant collation 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 text (the Ishiyama-dera manuscript), as well as the Southern Canon.

Compound collation notes on the chapter title (variant names in five texts · the evidential basis for the many forms). The first two collation notes of the chapter set out together the variant texts of the fascicle title and of the chapter-title clause; two of them bear on the chapter name. The first, the compound collation note on the fascicle title〔T25 0463b16〕—「大智度論釋寶塔校量品第三十二（卷五十七）【大】｜大智度經論卷第五十七釋第卅一品訖第卅二品【聖】｜摩訶般若波羅蜜經寶塔校量品第卅一五十九【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Weighing the Jewelled Stūpa, the Thirty-second (Fascicle Fifty-seven)’ in the Taishō; ‘Mahāprajñāpāramitā Sūtra-Treatise, Fascicle Fifty-seven, explaining from the thirty-first chapter to the end of the thirty-second chapter’ in the Shōgozō; ‘Mahāprajñāpāramitā Sūtra, Chapter on Weighing the Jewelled Stūpa, the thirty-first, fifty-nine’ in the Ishiyama"—the fascicle titles of the three texts each differ: the Shōgozō counts the fascicle as 「第卅一品訖第卅二品」 tr. "from the thirty-first chapter to the end of the thirty-second chapter" (one step short), and the Ishiyama text's title is 「寶塔校量品第卅一」 tr. "Chapter on Weighing the Jewelled Stūpa, the thirty-first" (one step short), carrying in addition 「五十九」 tr. "fifty-nine" (the second matter held in doubt in Section VIII). The second, the collation note on the chapter-title clause (missed by the extraction · supplied by hand; see the one hundred and thirty-fourth entry of the complete ledger of collation notes)—「（釋寶塔校量品第三十二）十字【大】｜釋大明品第三十二【宋】【元】【明】｜釋第三十二品大明品【宮】，另明本於第八字下夾註『經作寶塔大明品』七字」 tr. "‘(Commentary on the Chapter on Weighing the Jewelled Stūpa, the Thirty-second), ten characters’ in the Taishō; ‘Commentary on the Chapter on Great Brightness, the Thirty-second’ in the Song, Yuan, and Ming; ‘Commentary on the thirty-second chapter, the Chapter on Great Brightness’ in the Palace; further, the Ming edition has, below the eighth character, the seven-character interlinear note ‘the sūtra reads Chapter on the Jewelled Stūpa and Great Brightness’": the Song, Yuan, Ming, and Palace editions of this treatise read 「大明品」 tr. "Chapter on Great Brightness", and the Ming edition's interlinear note passes on the sūtra explained as reading 「寶塔大明品」 tr. "Chapter on the Jewelled Stūpa and Great Brightness". These two entries are the evidential basis, on this treatise's side, for the many forms of the chapter name, used for the judgement on the chapter name in Section IV.

The three places bearing on doctrine or transliteration, variant readings listed separately (recorded side by side without judgement). First, 「世界」 tr. "world" / 「國土」 tr. "land"—the collation note 「世界【大】｜國土【石】」 tr. "‘world’ in the Taishō; ‘land’ in the Ishiyama"〔T25 0464c21〕: this treatise's 〔石〕 manuscript reads 「國土」 tr. "land", agreeing with the sūtra explained (Section IV, the first finding). Second, 「解脫」 tr. "liberation" / 「背捨」 tr. "turning away"—the collation note 「解脫【大】｜背捨【石】」 tr. "‘liberation’ in the Taishō; ‘turning away’ in the Ishiyama", three occurrences (its own collation note〔T25 0465a07〕, recursive re-citations〔T25 0465a20〕〔T25 0467a14〕): this treatise's 〔石〕 manuscript reads 「背捨」 tr. "turning away" in all three occurrences, agreeing with the sūtra explained (Section IV, the second finding). Third, 「毘」 tr. "pi (variant graph)" / 「鞞」 tr. "pi (leather-radical graph)"—the collation note 「毘【大】｜鞞【宋】【元】【明】【宮】【聖】【石】」 tr. "‘pi (variant graph)’ in the Taishō; ‘pi (leather-radical graph)’ in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama"〔T25 0466b05〕: six texts of this treatise read 「鞞」 tr. "pi (leather-radical graph)", agreeing with this chapter's own sūtra text, 「阿鞞跋致」 tr. "avaivartika (written with pi, leather-radical graph)", while the sūtra explained reads otherwise, 「阿惟越致」 tr. "avaivartika (written with weiyue)" (Section IV, the third finding). There is separately the 「負二階」 tr. "two steps short" exception of the 〔石〕 manuscript's colophon at the end of the fascicle—the collation note 「報【大】｜報釋第三十品竟【石】」 tr. "‘reward’ in the Taishō; ‘reward. End of the commentary on the thirtieth chapter’ in the Ishiyama"〔T25 0467b20〕: the Ishiyama manuscript refers to this chapter as 「第三十品」 tr. "the thirtieth chapter" (two steps short), a magnitude differing from the "one step short" of the Shōgozō and A097; its existence is faithfully recorded, without forcing a reconciliation (Section IV). These variant readings, on which the meaning of the sentence, the transliteration, or the count depend, are all cited without omission, and the main text follows the reading of the current base text.

Complete ledger of collation notes (all one hundred and thirty-four entries reconciled · transcribed as they stand). Below, transcribed in their original form from the end of the working base text (the anchored collation notes of this chapter itself number one hundred and thirty-three—one hundred and sixteen directly recorded and seventeen recursive re-citations—in order of location, with one entry supplied by hand, missed by the extraction, appended as the one hundred and thirty-fourth), the readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:

• 〔T25 0463b16〕大智度論釋寶塔校量品第三十二（卷五十七）【大】｜大智度經論卷第五十七釋第卅一品訖第卅二品【聖】｜摩訶般若波羅蜜經寶塔校量品第卅一五十九【石】
• 〔T25 0463b21〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0463b21〕因【大】｜因憍尸迦【石】
• 〔T25 0463b23〕兩陣【大】｜軍陳【聖】
• 〔T25 0463b24〕陣【大】｜陳【聖】
• 〔T25 0463b25〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0463c05〕離【大】｜坑【聖】
• 〔T25 0463c06〕與【大】｜以【石】
• 〔T25 0463c08〕上【大】｜上之【石】
• 〔T25 0463c08〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0463c09〕他【大】｜他人【石】
• 〔T25 0463c11〕得色【大】｜可得【宮】
• 〔T25 0463c20〕讀【大】｜讚【宮】
• 〔T25 0463c24〕天【大】｜天等【宋】【元】【明】【宮】
• 〔T25 0464a02〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0464a02〕經卷【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0464a07〕於【大】｜〔－〕【聖】
• 〔T25 0464a11〕以【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0464a12〕瓔珞【大】｜纓絡【明】
• 〔T25 0464a12〕擣【大】｜揭【石】
• 〔T25 0464a12〕伎【大】｜妓【元】【明】
• 〔T25 0464a13〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0464a13〕陣【大】｜陳【聖】
• 〔T25 0464a15〕免【大】｜勉【石】
• 〔T25 0464a16〕陣【大】｜陳【聖】
• 〔T25 0464a16〕刃【大】｜刀【聖】【石】
• 〔T25 0464a20〕刃【大】｜刀【聖】【石】
• 〔T25 0464a20〕重【大】｜重重【聖】
• 〔T25 0464a21〕免【大】｜勉【石】
• 〔T25 0464a21〕輕【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0464a22〕科【大】｜料【宋】【元】【明】【宮】
• 〔T25 0464a22〕力【大】｜刀【聖】
• 〔T25 0464a23〕死【大】｜〔－〕【聖】
• 〔T25 0464a24〕讀誦【大】｜誦讀【宋】【元】【明】【宮】
• 〔T25 0464a25〕免【大】｜勉【石】
• 〔T25 0464a27〕減【大】｜咸【聖】
• 〔T25 0464a27〕直【大】｜真【聖】
• 〔T25 0464b03〕身【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0464b04〕以【大】｜已【宋】【元】【明】【宮】
• 〔T25 0464b05〕等【大】｜乘【聖】
• 〔T25 0464b06〕溺【大】｜濡【聖】【石】
• 〔T25 0464b06〕熱【大】｜勢【聖】
• 〔T25 0464b07〕方【大】｜力【宋】【元】【明】【宮】
• 〔T25 0464b08〕呪【大】｜況【石】
• 〔T25 0464b11〕已【大】｜以【石】
• 〔T25 0464b12〕違【大】｜遠【石】
• 〔T25 0464b12〕故【大】｜教【元】【明】【石】
• 〔T25 0464b13〕雇【大】｜顧【石】
• 〔T25 0464b17〕氣勢【大】｜力勢【宋】【元】【明】｜力熟【宮】
• 〔T25 0464b20〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0464b20〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0464b24〕因【大】｜因憍尸迦【石】
• 〔T25 0464b29〕佛【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0464c04〕佛【大】｜〔－〕【石】
• 〔T25 0464c05〕子【大】｜子善女人【石】
• 〔T25 0464c05〕身【大】｜〔－〕【宮】
• 〔T25 0464c06〕涅【大】｜般涅【石】
• 〔T25 0464c08〕擣【大】｜揭【石】
• 〔T25 0464c13〕般【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0464c17〕中【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0464c20〕成就眾生、淨佛世界，皆從般若波羅蜜中生【大】｜〔－〕【聖】
• 〔T25 0464c21〕世界【大】｜國土【石】
• 〔T25 0464c26〕諸佛【大】｜〔－〕【石】
• 〔T25 0464c27〕中【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0465a02〕法【大】｜法不壞【石】
• 〔T25 0465a07〕解脫【大】｜背捨【石】
• 〔T25 0465a11〕得【大】｜故得【石】
• 〔T25 0465a20〕解脫【大】｜背捨【石】
• 〔T25 0465a21〕洹【大】｜洹果【石】
• 〔T25 0465a25〕人【大】｜又【聖】
• 〔T25 0465a29〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0465b05〕心【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0465b10〕墮【大】｜隨【聖】
• 〔T25 0465b13〕說【大】｜〔－〕【聖】
• 〔T25 0465b16〕聞【大】｜〔－〕【聖】
• 〔T25 0465b17〕持【大】｜聞【聖】
• 〔T25 0465c05〕智【大】｜種智【宋】【元】【明】【宮】
• 〔T25 0465c06〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0465c13〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0465c13〕已【大】｜以【宋】【元】【明】【宮】
• 〔T25 0465c18〕答【大】｜問【宋】【元】【明】【宮】【石】｜門【聖】
• 〔T25 0465c18〕答【大】｜門【聖】｜〔－〕【石】
• 〔T25 0465c18〕是故佛【大】｜佛是【宮】
• 〔T25 0465c19〕即【大】｜即是【宋】【元】【明】【宮】
• 〔T25 0466a01〕相【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0466a02〕已【大】｜以【石】
• 〔T25 0466a09〕少【大】｜少少【聖】
• 〔T25 0466a11〕尊【大】｜寶【宋】【元】【明】【宮】
• 〔T25 0466a18〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0466a18〕渡【大】｜度【宋】【元】【明】【宮】【聖】
• 〔T25 0466a20〕四【大】｜定【宮】
• 〔T25 0466a22〕無【大】｜〔－〕【聖】
• 〔T25 0466a24〕有為【大】｜為有【宮】
• 〔T25 0466a25〕生【大】｜至【聖】
• 〔T25 0466b05〕毘【大】｜鞞【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0466b11〕法【大】｜〔－〕【聖】
• 〔T25 0466b13〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0466b13〕有【大】｜〔－〕【石】
• 〔T25 0466b15〕擣【大】｜揭【石】
• 〔T25 0466b15〕蓋【大】｜天蓋【石】
• 〔T25 0466b19〕寫【大】｜〔－〕【宮】｜夜【聖】
• 〔T25 0466b20〕不離薩婆若心，亦供養、恭敬、尊重、讚歎，若花【大】｜〔－〕【聖】
• 〔T25 0466b20〕供養【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0466b21〕擣【大】｜揭【石】
• 〔T25 0466b22〕釋提桓因【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0466b27〕言【大】｜云【石】
• 〔T25 0466b29〕其【大】｜甚【聖】
• 〔T25 0466b29〕甚【大】｜〔－〕【聖】
• 〔T25 0466c11〕甚多【大】｜〔－〕【明】【宮】【聖】
• 〔T25 0466c14〕七【大】｜起七【宋】【元】【明】【宮】
• 〔T25 0466c15〕中【大】｜〔－〕【聖】
• 〔T25 0466c16〕不【大】｜故不【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0466c17〕甚【大】｜〔－〕【聖】
• 〔T25 0466c17〕有【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0466c19〕界【大】｜界中【石】
• 〔T25 0466c24〕置【大】｜〔－〕【聖】
• 〔T25 0466c24〕大千世【大】｜〔－〕【聖】
• 〔T25 0466c25〕七寶塔。若三千大千世界中【大】｜〔－〕【聖】
• 〔T25 0467a04〕界【大】｜界中【宋】【元】【明】【宮】【石】
• 〔T25 0467a06〕減【大】｜滅【聖】
• 〔T25 0467a08〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0467a11〕大【大】｜太【南藏】
• 〔T25 0467a14〕解脫【大】｜背捨【石】
• 〔T25 0467a17〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0467a21〕印【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0467a22〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0467a22〕誦、讀【大】｜讀誦【宋】【元】【明】【宮】
• 〔T25 0467a26〕實【大】｜寶【聖】
• 〔T25 0467a27〕小【大】｜少【宋】【元】【明】【宮】
• 〔T25 0467a29〕姞【大】｜姑【宋】【元】【明】【宮】｜垢【聖】｜妬【石】
• 〔T25 0467b03〕百【大】｜十【宋】【元】【明】【宮】
• 〔T25 0467b16〕應【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0467b20〕報【大】｜報釋第三十品竟【石】
• 〔T25 0463b16〕（第一百三十四·抽取所遺·手補）釋寶塔校量品第三十二·十字【大】｜釋大明品第三十二【宋】【元】【明】｜釋第三十二品大明品【宮】；另明本於第八字下夾註「經作寶塔大明品」 tr. "the sūtra reads ‘Chapter on the Jewelled Stūpa and Great Brightness’" 七字

These one hundred and thirty-four entries agree mechanically with the count of anchored collation notes at the end of the working base text (one hundred and sixteen directly recorded and seventeen recursive re-citations, one hundred and thirty-three entries of the anchored type; there is further one entry of the type missed by the extraction, the collation note on the chapter-title clause, which has only a point anchor with no paired start and end, was not captured in the collection, and was supplied by hand as the one hundred and thirty-fourth). The several places bearing on doctrine, transliteration, or the count (「世界／國土」 tr. "world / land" at〔0464c21〕, the three occurrences of 「解脫／背捨」 tr. "liberation / turning away" at〔0465a07〕 and elsewhere, 「毘／鞞」 tr. "pi (variant graph) / pi (leather-radical graph)" at〔0466b05〕, the variant names in five texts in the compound collation notes on the chapter title, and the Ishiyama 「負二階」 tr. "two steps short" colophon at the end of the fascicle at〔0467b20〕) have been listed separately above and collated in both directions against the sūtra explained (Section IV); for the remaining entries the readings of the variant texts are preserved side by side, the main text follows the reading of the current base text, and all are recorded side by side without judgement.