大智度論 校量舍利品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Weighing the Relics

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 is tied to Fascicle 59; it is the chapter that opens a new fascicle within this section of the whole treatise. The preceding chapter, "Ānanda's Praise", Chapter 36, is tied to Fascicle 58 and ends with the fascicle-close title 「大智度論卷第五十八」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-eight"; this chapter follows at once at the head of Fascicle 59, fascicle and chapter beginning together. This chapter therefore differs from the type of the preceding chapter, "Ānanda's Praise", which is 「同卷次品、不重署名」 tr. "the next chapter within the same fascicle, without a renewed signature"—at the head of this fascicle the fascicle shell, the signature of Nāgārjuna as author, and the signature of Kumārajīva as translator are all present in full, and it carries its own independent mulu element (the fascicle-head jhead〔T25 0475b02〕 reads 「大智度論釋校量舍利品第三十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Weighing the Relics, the Thirty-seventh", and the mulu beneath it, 「37 校量舍利品」 tr. "37 Chapter on Weighing the Relics", is tied to〔T25 0475b07〕, anchored at the same point as the start of the main text of the chapter body), unlike the preceding chapter, which has no independent mulu; its type is recorded on the basis of the base text.

The closing boundary of this chapter is the fascicle-close title 「大智度論卷第五十九」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-nine"〔T25 0481b12〕; the next chapter, "Weighing the Gift of Dharma", Chapter 38, continues in Fascicle 60. The main text of the chapter body begins from the chapter title〔T25 0475b02〕 and ends at 「供養具者，所謂以一心聽受乃至正憶念，及以華香乃至幡蓋」 tr. "the necessities for offerings are, namely, listening and receiving with a single mind and so on up to right recollection, together with flowers and incense and so on up to banners and canopies"〔T25 0481b10〕, after which the fascicle closes at once. The whole chapter has eight thousand six hundred and ninety-seven pure Chinese characters (the value given by the extract --check tool · the same value as in the head of the working base text).

Within the chapter the structure is three 【經】 Sūtra and three 【論】 Treatise sections in alternation (unlike the two Sūtra and two Treatise sections of the preceding chapter, "Ānanda's Praise"), and the whole chapter is read divided into two units. The First Part comprises Sūtra ①, Treatise ①, Sūtra ②, and Treatise ②, with the range〔0475b07–0479b09 前〕: 【經】〔T25 0475b07〕, 【論】〔T25 0476a21〕, 【經】〔T25 0476c10〕, 【論】〔T25 0477c25〕. The Last Part comprises Sūtra ③ and Treatise ③, with the range〔0479b09–0481b12〕: 【經】〔T25 0479b09〕, 【論】〔T25 0480c04〕. The cutting point is tied to〔T25 0479b09〕 (the boundary between Sūtra ② and Treatise ② on the one side and Sūtra ③ on the other), the place where the 【經】 tag at the head of the Last Part unit is anchored together with 「復次，世尊！有二種法相」 tr. "Again, World-Honored One! There are two kinds of marks of dharmas".

As for the number of questions and answers, this chapter has ten top-level rounds in all (searching back within the chapter, 「問曰」 tr. "Question" appears ten times and 「答曰」 tr. "Answer" eleven times; one of these,〔0481a18〕 「答曰：『與他人令供養得福多。』」 tr. "Answer: ‘Giving to others so that they make offerings gains more merit.’", is a nested reported quotation, within the question-and-answer passage at〔0481a11〕, of the Buddha's question to Śakra, and not an independent top-level round; it is recorded as it is, without forcing a merger)—Treatise ① and Treatise ② of the First Part together have six rounds, and Treatise ③ of the Last Part has four. All six 【經】【論】 tags fall exactly at the head of their blocks, with no transition of the embedded type. Although the density of questions and answers in the whole chapter does not match that of the preceding chapter, the unfolding of similes is heavy (the nineteen-fold detailed matching of the wish-fulfilling jewel, the debtor relying on the king, the shade of the trees, the taste of salt, the great rivers returning to the sea, good grain in a good field), and the density of doctrine is reflected instead in the fineness of the correspondences within the similes; each is determined from the base text itself, not by following the pattern of other chapters.

As for the structure of speakers, this chapter takes the question and answer between the Buddha and Śakra Devānām Indra (Śakra · Kauśika) as its axis (continuing the Śakra axis of the preceding chapter)—in Sūtra ① the Buddha asks Śakra which of the two portions he would take and Śakra answers that he takes prajñā; in Sūtra ③ Śakra asks about the marks of conditioned and unconditioned dharmas and the Buddha answers; back and forth, it is always the Buddha and Śakra. Śāriputra enters only once, in Sūtra ① (「爾時，舍利弗問釋提桓因」 tr. "At that time Śāriputra asked Śakra Devānām Indra"〔T25 0475b15〕, challenging the meaning of Śakra's taking prajñā), and Ānanda enters only once, in Sūtra ② (「爾時，阿難問釋提桓因言」 tr. "At that time Ānanda asked Śakra Devānām Indra, saying"〔T25 0477b06〕, asking whether the maṇi jewel is a jewel of the heavens or a jewel of Jambudvīpa); both are single insertions, not speakers running through the chapter. The speakers of the whole chapter are as actually marked in the source text.

II. Terms Examined

Weighing · the two portions. The pivot of the chapter name, and also the backbone sentence of the whole chapter. In Sūtra ① the Buddha asks—「若滿閻浮提佛舍利作一分，復有人書般若波羅蜜經卷作一分，二分之中，汝取何所」 tr. "If the Buddha's relics filling Jambudvīpa were made one portion, and again someone wrote out a scroll of the prajñāpāramitā sūtra and made it one portion, of the two portions, which would you take?"〔T25 0475b07〕; Śakra answers that he takes the scroll of the prajñā sūtra. This 「二分校量」 tr. "weighing of the two portions" rises in three steps in all: relics filling Jambudvīpa against the scroll (Sūtra ①), relics filling the three-thousand great-thousand world against the scroll (〔T25 0476a12〕), and relics filling worlds as many as the sands of the Ganges against the scroll (〔T25 0477b27〕); through three rounds of weighing Śakra takes prajñā alone, in a single taste (Huiying's commentary judges this to be 「三周校量」 tr. "three rounds of weighing"; see Section VI). The chapter name 「校量舍利」 tr. "weighing the relics" takes precisely this meaning of balancing the two portions, the relics and the scroll of the prajñā sūtra.

Perfumed and cultivated (perfumed and cultivated by prajñā · that on which the relics rely). The key pivot of the chapter's doctrine, the root reason for Śakra's taking prajñā. That the relics receive offerings is not because of the relics themselves; it is 「以舍利從般若波羅蜜中生、般若波羅蜜薰修故，是舍利得供養、恭敬、尊重、讚歎」 tr. "because the relics are born from within prajñāpāramitā and are perfumed and cultivated by prajñāpāramitā that these relics receive offerings, reverence, honour, and praise"〔T25 0475b13〕; the treatise's explanation Sūtra ② extends this with the simile of the debtor relying on the king—「舍利亦依般若波羅蜜修薰故得供養」 tr. "the relics too receive offerings because they rely on prajñāpāramitā and are cultivated and perfumed by it"〔T25 0477a07〕. Prajñā is that on which the relics rely and from which they are born; therefore, of the two portions, to take prajñā is to take the root.

The mark of non-dual dharmas. The pivotal phrase of Śakra's reply to Śāriputra's challenge. Śāriputra challenges how prajñā, being 「無色、無形、無對，一相，所謂無相」 tr. "without form, without shape, without resistance, of one mark, namely the signless", can be taken〔T25 0475b15〕; Śakra answers—「般若波羅蜜不行二法故，不二法相是般若波羅蜜，不二法相是禪波羅蜜乃至檀波羅蜜」 tr. "because prajñāpāramitā does not practise dual dharmas, the mark of non-dual dharmas is prajñāpāramitā; the mark of non-dual dharmas is dhyānapāramitā and so on up to dānapāramitā"〔T25 0475b27〕. The Buddha praises him and says it again, and further extends it: 「法性、般若波羅蜜，無二無別」 tr. "the nature of dharmas and prajñāpāramitā are without duality and without difference"〔T25 0475c05〕. This 「不二法相」 tr. "mark of non-dual dharmas" makes clear that what makes prajñā be prajñā lies precisely in not practising dual dharmas, without duality and without discrimination.

Without mark and without appearance · without speech and without utterance. The essential nature of prajñā, and also the reason why Śakra receives and upholds it without fear. Sūtra ①—「是般若波羅蜜無相無貌、無言無說」 tr. "this prajñāpāramitā is without mark and without appearance, without speech and without utterance"〔T25 0475c24〕; it goes on to explain that the reason why one can attain right awakening and can teach the Dharma to disciples is precisely 「用般若波羅蜜實是無相無貌、無言無說故」 tr. "because prajñāpāramitā is truly without mark and without appearance, without speech and without utterance"〔T25 0476a06 前段〕. Because it is signless there is nothing to grasp or cling to, and the one who receives and upholds it 「不見怖畏相」 tr. "does not see any mark to be feared".

The maṇi jewel · the wish-fulfilling jewel. The pivot of the chapter's first great simile (see Section III for details). Sūtra ② sets up 「無價摩尼寶」 tr. "the priceless maṇi jewel"〔T25 0477a15〕, and Treatise ② takes 「如意寶珠」 tr. "the wish-fulfilling jewel"〔T25 0478a28〕 and matches it point by point with the virtues of prajñā. The jewel is a gem that is 「無有定色，清徹輕妙」 tr. "without fixed colour, clear, light, and wondrous", a simile for the immeasurable merit of prajñā; the jewel's two kinds, of the heavens and of the human world, and its marks of removing the four sicknesses, darkness, heat, cold, and the rest, all prepare the ground for prajñā.

The mark of conditioned dharmas · the mark of unconditioned dharmas · the self-nature of dharmas. The meaning that opens Sūtra ③ of the Last Part. Sūtra ③—the mark of conditioned dharmas is called the wisdom within inner emptiness and so on up to the eighteen unshared dharmas, and the wisdom within the wholesome and the unwholesome, with outflows and without outflows, worldly and world-transcending; 「云何名無為諸法法相？若法無生無滅、無住無異、無垢無淨、無增無減諸法自性」 tr. "What is called the dharma-mark of unconditioned dharmas? A dharma that is without arising and without ceasing, without abiding and without changing, without stain and without purity, without increase and without decrease—the self-nature of dharmas"〔T25 0479b15〕; 「諸法無所有性，是諸法自性，是名無為諸法相」 tr. "the nature of dharmas that is without anything existent is the self-nature of dharmas; this is called the mark of unconditioned dharmas"〔T25 0479b18〕. Both dharmas are gathered within prajñā, and they form the outline of the doctrine of the Last Part unit.

Bright guide. The pivotal phrase in the Last Part for prajñā's governing of the six perfections. Sūtra ③—「菩薩摩訶薩行布施時，般若波羅蜜為作明導，能具足檀波羅蜜」 tr. "when the bodhisattva-mahāsattva practises giving, prajñāpāramitā acts as the bright guide, and he can fulfil dānapāramitā"〔T25 0479c19 後段〕, and so on up to: when he contemplates all dharmas, prajñā acts as the bright guide and he can fulfil prajñā; Treatise ② too, with 「般若波羅蜜為首、為明導」 tr. "prajñāpāramitā is the head and the bright guide"〔T25 0479b06〕, explains why the relics, being the place where it abides, therefore receive offerings. Bright guide means that prajñā guides the perfections and makes them become pāramitā.

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes, and the thickness of the similes in this chapter is the greatest among the chapters of the Commentary on the Remaining Chapters: seven principal similes in all, most of them falling in the treatise's explanation, carrying respectively the meanings 「經卷所在如佛」 tr. "where the scroll is, it is as a Buddha", 「舍利依般若」 tr. "the relics rely on prajñā", 「般若功德無量」 tr. "the merit of prajñā is immeasurable", 「六度入般若」 tr. "the six perfections enter prajñā", 「但行般若失味」 tr. "practising prajñā alone loses the flavour", 「布施入般若一味」 tr. "giving, entering prajñā, is of one taste", and 「內外二緣得果」 tr. "the two conditions, inner and outer, obtain the fruit".

The simile of the seat in the Hall of Good Dharma (carrying the meaning 「經卷所在如佛」 tr. "where the scroll is, it is as a Buddha"). In Sūtra ① Śakra says of himself—「我常在善法堂上坐，我若不在坐時，諸天子來供養我故，為我坐處作禮，遶竟還去」 tr. "I customarily sit in the Hall of Good Dharma; when I am not in my seat, the gods, because they come to make offerings to me, pay homage to my seat, circumambulate it, and go back"〔T25 0475c12〕; just so, wherever the scroll of the prajñā sūtra is, the gods, nāgas, yakṣas, and others of the ten directions all come to pay homage and make offerings. That the gods pay homage though the seat is empty is because Śakra customarily sits there; that the gods pay homage where the scroll is, though it is not the Buddha's body, is because the buddhas are born within prajñā—a simile that where the scroll of the prajñā sūtra is, it is just as if the Buddha were present.

The simile of the debtor relying on the king (carrying the meaning 「舍利依般若」 tr. "the relics rely on prajñā"). Sūtra ②—「譬如負債人親近國王，供給左右，債主反更供養、恭敬是人」 tr. "It is like a debtor who draws near to the king and serves at his side: the creditors, on the contrary, make offerings to and revere this person"〔T25 0477a01〕; Treatise ② takes it up and extends it—「如負債人依王，王喻般若，負債人喻舍利」 tr. "as the debtor relies on the king: the king is a simile for prajñā, the debtor a simile for the relics"〔T25 0477c28 後段〕. Because the debtor relies on the king, the creditors on the contrary revere him—a simile that the relics, because they rely on prajñā and are perfumed and cultivated by it, receive the offerings of gods and people of the world: 「舍利是先世業因緣所成……以般若波羅蜜薰修故，宿命因緣諸對……所不能得，而得諸天世人所見供養」 tr. "the relics are formed by the causes and conditions of karma in former lives … because they are perfumed and cultivated by prajñāpāramitā, the retributions owed from the causes and conditions of past lives … cannot reach them, and instead they receive the offerings of the gods and people of the world who see them"〔T25 0478a06 前段〕.

The simile of the wish-fulfilling jewel (maṇi jewel) matched in nineteen folds in detail (carrying the meaning 「般若功德無量」 tr. "the merit of prajñā is immeasurable" · the most concentrated passage of the whole chapter). Treatise ② matches the worldly wish-fulfilling jewel point by point with the virtues of prajñā, nineteen folds in all. The various accounts of the jewel's origin (coming out from a nāga's brain / broken off and fallen from the vajra held by Śakra / transformed from the relics of past buddhas / arising naturally from the merit of beings; recorded side by side without judgement)〔T25 0478a22〕; the jewel removes 「四百四病，根本四病：風、熱、冷、雜」 tr. "the four hundred and four sicknesses, whose roots are four sicknesses: wind, heat, cold, and the mixed", a simile for prajñā removing 「八萬四千病，根本四病：貪、瞋、癡、等分」 tr. "the eighty-four thousand sicknesses, whose roots are four sicknesses: greed, hatred, delusion, and their equal mixture", curing them with the contemplation of impurity, the mind of kindness and compassion, and the contemplation of causes and conditions〔T25 0478b14〕; the jewel removes darkness, removes heat, removes cold, and drives off the poison of stings, a simile for prajñā removing the darkness of the three realms, the heat of lust and hatred, the cold of ignorance, and the poison of greed〔T25 0478b20〕. Further, with 「今當別相說般若功德」 tr. "Now I shall speak of the merit of prajñā by its distinct marks"〔T25 0478c18〕, it divides into more than ten items, distinguishing one by one that the jewel can cure only one corner while prajñā can cure to the ultimate—「珠能治肉眼；般若能治慧眼」 tr. "the jewel can heal the fleshly eye; prajñā can heal the wisdom-eye"〔T25 0479a04〕, 「珠能治肉眼，後病復發；般若治慧眼，畢竟清淨」 tr. "the jewel can heal the fleshly eye, but later the sickness recurs; prajñā heals the wisdom-eye, and it is ultimately pure"〔T25 0479a07〕. If the jewel, an indeterminate form-dharma, still has immeasurable merit, this is a simile that the merit of prajñā's wisdom, the foremost jewel, is inconceivable.

The simile of the shade of the trees of Jambudvīpa being without difference (carrying the meaning 「六度入般若」 tr. "the six perfections enter prajñā"). Sūtra ③ of the Last Part—「譬如閻浮提諸樹，種種葉、種種華、種種果、種種色，其蔭無差別；諸波羅蜜入般若波羅蜜中，至薩婆若，無差別亦如是」 tr. "It is like the trees of Jambudvīpa: various leaves, various flowers, various fruits, various colours, yet their shade is without difference; when the perfections enter prajñāpāramitā and reach sarvajñā, they are likewise without difference"〔T25 0479c24 後段〕. Though the trees differ in flower, fruit, and colour, their shade is without difference—a simile that although the perfections differ in their modes of practice, once they enter prajñā they are of one taste, without difference. Treatise ③ further sets up a question and answer to distinguish the meaning—「蔭亦有差別，樹大則蔭大」 tr. "the shade too has differences: if the tree is great, the shade is great", with the answer 「蔽光故影現，無光之處即名為蔭，蔭不以大小異形為義」 tr. "because the light is blocked, a shadow appears; the place where there is no light is called shade; shade does not take differences of size and shape as its meaning"〔T25 0481a10〕—making clear precisely that 「蔭」 tr. "shade" takes the meaning of blocking the light and being without light, and does not take form and measure.

The simile of salt as the master of all flavours (carrying the meaning 「但行般若失味」 tr. "practising prajñā alone loses the flavour"). Treatise ③—「譬如愚人不識飲食種具，聞鹽是眾味主，便純食鹽，失味致患」 tr. "It is like a foolish person who does not know the kinds and preparations of food and drink: hearing that salt is the master of all flavours, he eats salt alone, loses the flavour, and brings on sickness"〔T25 0480c27〕; the practitioner who practises prajñā alone and does not join it with the five perfections 「反墮邪見，不能增進善法」 tr. "on the contrary falls into wrong view and cannot advance in wholesome dharmas", like one who eats pure salt and loses the flavour. Salt is the master of all flavours and yet cannot be eaten alone—a simile that prajñā is the master of all practices and yet must be joined with the five perfections: 「雖眾行和合，般若為主」 tr. "although all practices are joined together, prajñā is the master"〔T25 0481a03 前段〕.

The simile of the four great rivers of Lake Anavatapta losing their original names on returning to the sea (carrying the meaning 「布施入般若一味」 tr. "giving, entering prajñā, is of one taste"). Treatise ③—「譬如閻浮提阿那婆達多池，四大河流……俱入大海，則失其本名，合為一味，無有別異」 tr. "It is like Lake Anavatapta of Jambudvīpa: the four great rivers flow out … and together enter the great sea; then they lose their original names and merge into one taste, with no separate difference"〔T25 0481a05〕; giving and the other dharmas, apart from prajñā, have various differences, but within prajñā they are of one mark without difference, as the many streams return to the sea, lose their original names, and merge into one taste. Together with the simile of the shade of the trees above, it carries the meaning 「入般若無差別」 tr. "entering prajñā, there is no difference"; one by way of shade, one by way of the sea, they make it clear by contrast with each other.

The simile of good grain seed in a good field (carrying the meaning 「內外二緣得果」 tr. "the two conditions, inner and outer, obtain the fruit"). Treatise ③ answers the doubt 「福德在心，何用碎身如芥子令人供養」 tr. "merit lies in the mind; why use a body broken into pieces the size of mustard seeds for people to make offerings to?"—「信淨心從二因緣生：一者、內正憶念，二者、外有良福田。譬如有好穀子，田又良美，所收必多」 tr. "the mind of pure faith is born from two causes and conditions: first, inward right recollection; second, outwardly having a good field of merit. It is like having good grain seed, and the field too good and fine: the harvest will surely be great"〔T25 0481a23〕. Good grain (inward right recollection) must be sown in a good field (the outward good field of merit, the relics) before a great harvest is obtained—a simile that although the mind of pure faith is good, it must rely on the relics before it obtains a great result: the two conditions, inner and outer, come together, and neither side is neglected.

IV. The Sūtra Passage Explained

The network of chapter names: Chapter on Weighing the Relics / Chapter on the Relics Weighed / Chapter on the Praise of the Dharma (different names for the same chapter · -1 step · inverted order · recorded side by side without judgement). In this chapter the chapter name shows variant readings on each of the two sides, this treatise and the sūtra explained, and this chapter has two matters rarely seen in the earlier chapters: first, the chapter-number figures of the Shōgozō text, the Ishiyama text, and Huiying's commentary all read 「三十六」 tr. "thirty-six" (a step of -1); second, the chapter name in the Ishiyama text and in Huiying's commentary reads 「舍利校量」 tr. "the relics weighed", inverting the word order of the base text's 「校量舍利」 tr. "weighing the relics" (inverted order). Each is recorded in turn on the basis of the base text.

First, on the side of this treatise (T25n1509), the proper name of the base text. The fascicle-head jhead〔T25 0475b02〕 reads 「大智度論釋校量舍利品第三十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Weighing the Relics, the Thirty-seventh", and the mulu beneath it〔T25 0475b07〕 reads 「37 校量舍利品」 tr. "37 Chapter on Weighing the Relics"; the proper name in the base text (the Taishō / Korean Canon lem) is 「校量舍利品第三十七」 tr. "Chapter on Weighing the Relics, the Thirty-seventh". Its collation notes on the chapter title set out three texts side by side—the Shōgozō text reads 「大智度經論卷第五十九釋第三十六品」 tr. "Mahāprajñāpāramitā-upadeśa Sūtra-treatise, Fascicle Fifty-nine, Commentary on the Thirty-sixth Chapter" (the chapter name missing, and the chapter number 「三十六」 tr. "thirty-six", a step of -1); the Ishiyama text reads 「摩訶般若波羅蜜經舍利校量品第三十六」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Relics Weighed, the Thirty-sixth" (the chapter name 「舍利校量」 tr. "the relics weighed" in inverted order, and the chapter number 「三十六」 tr. "thirty-six", a step of -1); in addition there is the absence of the two characters 「校量」 tr. "weighing" (the Song, Yuan, Ming, and Palace editions lack 「校量」 tr. "weighing", reading 「舍利品」 tr. "Chapter on the Relics") and the difference 「七／七品」 tr. "seven / seven, chapter" (the Palace edition), both seen alongside in the collation notes on the chapter title (see the three entries at〔0475b02〕 in Section VIII).

Second, on the side of the sūtra explained (T223). The title of this chapter in Kumārajīva's translation of the Mahāprajñāpāramitā Sūtra reads, in the base text (the Taishō lem), 「法稱品」 tr. "Chapter on the Praise of the Dharma"〔T08 0290b09 mulu「37 法稱品」 tr. "37 Chapter on the Praise of the Dharma"〕. Its opening is nearly identical word for word with section ① of this chapter in this treatise—T223 「佛告釋提桓因言：『憍尸迦！若滿閻浮提佛舍利作一分，復有人書般若波羅蜜經卷作一分……』」 tr. "The Buddha told Śakra Devānām Indra: ‘Kauśika! If the Buddha's relics filling Jambudvīpa were made one portion, and again someone wrote out a scroll of the prajñāpāramitā sūtra and made it one portion …’", and section ① of this chapter in this treatise, 「佛告釋提桓因言：『憍尸迦！若滿閻浮提佛舍利作一分，復有人書般若波羅蜜經卷作一分，二分之中，汝取何所？』」 tr. "The Buddha told Śakra Devānām Indra: ‘Kauśika! If the Buddha's relics filling Jambudvīpa were made one portion, and again someone wrote out a scroll of the prajñāpāramitā sūtra and made it one portion, of the two portions, which would you take?’"〔T25 0475b07〕, share the same starting point of question and answer, the same interlocutor, Śakra Devānām Indra, and the same motif of choosing between 「舍利／般若二分」 tr. "the two portions, relics / prajñā"—it is judged to be 「異名同品」 tr. "different names for the same chapter", not a transplanted scene and not a displacement in chapter order (following the two-sided collation discipline of admonition-p32-1: located by comparing the opening sentence by sentence, not by taking the words of one text and searching for them in the other).

Third, the double witness of the ancient masters' commentaries. Jizang's Commentary on the Larger Sūtra (X24n0451) uses the name 「法稱品」 tr. "Chapter on the Praise of the Dharma", and its commentary title itself explicitly marks both names—「法稱品第三十七　亦云舍利品」 tr. "Chapter on the Praise of the Dharma, the Thirty-seventh; also called Chapter on the Relics"〔X24n0451 0272b05〕—and it explains the name thus: 「舉舍利稱般若法優劣，故言法稱」 tr. "it raises the relics to weigh the superiority and inferiority of the Dharma of prajñā; therefore it says ‘Dharma-weighing’" (see Section VI); this is an ancient master's own witness that the two chapter names of the sūtra-explained line both stand (like the example of the double marking in X24 in the preceding chapter, "Ānanda's Praise"). Huiying's Commentary (X46n0791) is an ancient commentary explaining this treatise, and its commentary title reads 「釋校量舍利品第三十七」 tr. "Commentary on the Chapter on Weighing the Relics, the Thirty-seventh"〔X46n0791 0876a03〕 (using the proper name of this treatise's base text), but its commentary text itself goes on to read 「釋第五十九卷論第三十六品者，名舍利校量品」 tr. "the commentary on the thirty-sixth chapter of the treatise in Fascicle Fifty-nine is named the Chapter on the Relics Weighed"〔X46n0791 0876a03〕—within the single commentary of Huiying, both the proper name of the base text (in the commentary title) and the -1-step inverted name (in the explanatory text) are found: an ancient master's direct self-witness to the two phenomena 「-1 階」 tr. "the -1 step" and 「倒序」 tr. "inverted order", recorded as it is.

Fourth, the judgement and the edition ruling. The four forms on the two sides (Weighing the Relics / The Relics Weighed / Praise of the Dharma / also called Relics) differ in the choice of name, while the content corresponds completely (different translations / different copies of the same chapter, with plot, persons, and sequence corresponding one by one)—judged to be 「異名同品」 tr. "different names for the same chapter", continuing the methodology established in the preceding chapter. The chapter name of this edition follows this treatise's base text as 「校量舍利品」 tr. "Chapter on Weighing the Relics" (the main axis for the chapter names of this edition is this treatise's base text—an established ruling with evidence in the base text; this section does not overturn it); the names 「舍利校量品」 tr. "Chapter on the Relics Weighed" and 「法稱品」 tr. "Chapter on the Praise of the Dharma" are all kept word for word in the comparative narrative, recorded side by side without judgement.

The -1 step in the chapter number (continuing an established phenomenon · in this chapter three sides agree, and inverted order appears as well). The chapter number in this treatise's Shōgozō and Ishiyama texts reads 「三十六」 tr. "thirty-six" (see the collation notes on the chapter name above), forming a -1-step branch in which the chapter count lags by one step. This -1 step agrees independently with the listing of the catalogue index A097—A097 lists chapters thirty-two to thirty-seven consecutively, and its entry corresponding to chapter thirty-seven reads 「挍舍利品第三十六」 tr. "Chapter on Weighing the Relics, the Thirty-sixth" (the chapter number one less than in this treatise's base text), a systematic offset running through chapters thirty-two to thirty-seven (this is an item already checked in the collation of the preceding chapter, "Ānanda's Praise"; this section cites it without re-running it). In addition, Huiying's commentary also reads 「第三十六品」 tr. "the thirty-sixth chapter", making this the sixth instance of the -1 step across the whole range of chapters thirty-two to thirty-seven, and this section has seen no break in it. The Shōgozō text · the Ishiyama text · A097 · Huiying's commentary: four sides, each from a different source, deviating in the same direction; this is recorded without judging which is superior; its mechanism is unclear, and no explanation is forced.

The off-by-one in the sūtra explained (duplication of the n attribute of the T223 mulu). On the T223 side of the sūtra explained, the mulu attribute of this chapter is numbered 「n=37」 tr. "n=37", and the displayed title reads 「37 法稱品」 tr. "37 Chapter on the Praise of the Dharma"〔T08 0290b09〕; in this chapter the attribute and the displayed text agree (both thirty-seven). But the mulu of the preceding chapter, "The Honoured Guide", is also marked 「n=37」 tr. "n=37"〔T08 0288a14〕—on the T223 side the mulu 「n=37」 tr. "n=37" appears twice (once each for "The Honoured Guide" and "Praise of the Dharma"), an anomaly of duplicated counting within the mulu of the T223 electronic canon itself (continuing the off-by-one mechanism recorded for the preceding chapter); it has nothing to do with the chapter number of this chapter itself, is recorded as it is, and this section forces no explanation.

Full comparative reading of the sūtra quotations (two-sided collation · the gap recorded for later supplementing). The 【經】 of section ① of this chapter in this treatise and the opening of the "Praise of the Dharma" chapter of the sūtra explained are nearly identical word for word (see Second above), and thereafter the core sentences 「二分之中，我寧取般若」 tr. "of the two portions, I would rather take prajñā", 「不二法相」 tr. "the mark of non-dual dharmas", and 「有為無為諸法相」 tr. "the marks of conditioned and unconditioned dharmas" correspond one by one. The three 【論】 layers of this treatise are a structural expansion belonging to the treatise form; the sūtra explained has no such layer, and this is not a textual variant. The entry-by-entry statistics of the <app> witnesses on the T223 side within the scope of the comparative reading for this chapter (from〔T08 0290b09〕 up to before the next chapter), and a full precise difflib ratio, were not unfolded; the fact that they were not unfolded is recorded as it is and left to later collation to check and supplement (following the format of the preceding chapter: the beg anchor falls within a frag, and entries are compared one by one by from="#"+id), and no estimate is used to fill the number.

V. The Prajñā Eye

The eye of this chapter lies in the full unfolding of the single choice 「舍利／般若二分」 tr. "the two portions, relics / prajñā"—beginning from the question 「滿閻浮提舍利對經卷，汝取何所」 tr. "relics filling Jambudvīpa against the scroll: which would you take?", passing through 「不二法相」 tr. "the mark of non-dual dharmas", 「無相無貌」 tr. "without mark and without appearance", 「摩尼寶喻」 tr. "the simile of the maṇi jewel", 「有為無為皆般若攝」 tr. "conditioned and unconditioned are all gathered in prajñā", and 「六度入般若」 tr. "the six perfections enter prajñā", and finally returning to 「般若是菩薩根本因緣、菩薩是諸佛根本因緣、諸佛是一切世間大利益安樂因緣」 tr. "prajñā is the root cause and condition of the bodhisattvas, the bodhisattvas are the root cause and condition of the buddhas, and the buddhas are the cause and condition of great benefit and ease for all the world". Its meaning may be summed up in five folds.

First, of the two portions prajñā is taken—the relics are born from prajñā, and prajñā is that on which the relics rely. In Sūtra ① the Buddha asks 「二分之中，汝取何所」 tr. "of the two portions, which would you take?"〔T25 0475b09〕, and Śakra answers that he takes the scroll of the prajñā sūtra, the reason lying in this: 「以舍利從般若波羅蜜中生、般若波羅蜜薰修故，是舍利得供養、恭敬、尊重、讚歎」 tr. "because the relics are born from within prajñāpāramitā and are perfumed and cultivated by prajñāpāramitā, these relics receive offerings, reverence, honour, and praise"〔T25 0475b13〕. The reason the relics are honoured is not that the relics are honoured of themselves; it is brought about by prajñā's perfuming and cultivation. To take prajñā is to take the root, to take that from which the relics are born. This weighing of the two portions is the meaning from which the whole chapter takes its name (see Section II), and also the outline of the whole chapter.

Second, the mark of non-dual dharmas, without mark and without appearance—the doctrinal basis for the meaning in which prajñā can be taken. Śāriputra challenges that prajñā 「不可取，無色、無形、無對，一相，所謂無相」 tr. "cannot be taken; it is without form, without shape, without resistance, of one mark, namely the signless"〔T25 0475b16〕, and Śakra answers with 「般若波羅蜜不行二法故，不二法相是般若波羅蜜」 tr. "because prajñāpāramitā does not practise dual dharmas, the mark of non-dual dharmas is prajñāpāramitā"〔T25 0475b27〕; the Buddha praises him and says again 「法性、般若波羅蜜，無二無別」 tr. "the nature of dharmas and prajñāpāramitā are without duality and without difference"〔T25 0475c05〕. What Śakra takes is not some thing possessed of marks; it is this prajñā that is non-dual and without discrimination—「般若波羅蜜，無二、無分別相；為利益新發意菩薩故，致以世諦如是說」 tr. "prajñāpāramitā is without duality and of the mark without discrimination; it is for the benefit of bodhisattvas who have newly aroused the mind that he speaks thus by way of worldly truth"〔T25 0476b13 前段〕. That prajñā is signless and yet one speaks of 「取」 tr. "taking" is a provision of worldly truth, not a taking of something with marks.

Third, where the scroll is, the Buddha is present—prajñā and the Buddha are without duality and without difference. Sūtra ①—「若有見現在佛、若見般若波羅蜜經卷，等無異。何以故？世尊！是般若波羅蜜與佛無二無別故」 tr. "Whether one sees the present Buddha or sees the scroll of the prajñāpāramitā sūtra, they are equal, without difference. Why? World-Honored One! Because this prajñāpāramitā and the Buddha are without duality and without difference"〔T25 0476a18〕; in the Last Part, Sūtra ③ extends it again—「當知般若波羅蜜即是佛；般若波羅蜜不異佛，佛不異般若波羅蜜」 tr. "know that prajñāpāramitā is the Buddha; prajñāpāramitā is not different from the Buddha, and the Buddha is not different from prajñāpāramitā"〔T25 0480b02 後段〕. Wherever the scroll of the prajñā sūtra is, the gods of the ten directions all come to pay homage and make offerings (the simile of the Hall of Good Dharma; see Section III), precisely because the buddhas are born within prajñā and are not two with it.

Fourth, the simile of the maṇi jewel holds it all together · conditioned and unconditioned are all gathered in prajñā. Treatise ② matches the virtues of prajñā in nineteen folds in detail with the wish-fulfilling jewel (see Section III), and sums up: 「如如意珠有無量功德，般若功德亦如是」 tr. "as the wish-fulfilling jewel has immeasurable merit, so too is the merit of prajñā"〔T25 0478c17〕. In the Last Part, Sūtra ③ further sets up the two marks of dharmas, conditioned and unconditioned, and 「是二法，皆般若波羅蜜中攝」 tr. "these two dharmas are both gathered within prajñāpāramitā"〔T25 0480c04 後段〕—「有為善法是行處，無為法是依止處」 tr. "conditioned wholesome dharmas are the place where practice moves; unconditioned dharmas are the place on which it relies"〔T25 0480c10〕; the six perfections take prajñā as their bright guide and, entering prajñā, are without difference (the simile of the shade of the trees); if one practises prajñā alone and does not join it with the five perfections, the flavour is lost (the simile of salt). Prajñā governs the conditioned and the unconditioned, governs the six perfections, and is the head of all dharmas and the master of all practices.

Fifth, prajñā is the root cause and condition of the bodhisattvas—where the weighing of offerings to prajñā comes to rest. In the Last Part the Buddha puts a counter-question to Śakra: which gains more merit, 「自供養舍利」 tr. "making offerings to the relics oneself" or 「分舍利與他人令供養」 tr. "dividing off the relics and giving them to others so that they make offerings"? Śakra answers 「與他人令供養得福多」 tr. "giving to others so that they make offerings gains more merit"〔T25 0481a18 後段〕, and the treatise explains the reason as lying in 「以無吾我、慈悲心與故」 tr. "because it is given without self and with a mind of kindness and compassion"〔T25 0481a19〕; to write out the scroll of the prajñā sūtra and give it to others so that they learn, and to explain its meaning at length for others, surpasses in merit writing it out and making offerings to it oneself. The Buddha finally proves by two causes and conditions that prajñā is supreme—「一者、三世聖人從中學，成聖道；二者、我以此法故得成無上聖，我今還師仰此法」 tr. "first, the sages of the three times learned from within it and accomplished the holy path; second, it is by this Dharma that I attained the unsurpassed holy state, and I now turn back and look up to this Dharma as my teacher"〔T25 0481b01〕; and at the end it returns to 「般若是菩薩根本因緣，菩薩是諸佛根本因緣，諸佛是一切世間大利益安樂因緣」 tr. "prajñā is the root cause and condition of the bodhisattvas; the bodhisattvas are the root cause and condition of the buddhas; the buddhas are the cause and condition of great benefit and ease for all the world"〔T25 0481b06〕. The weighing of relics and prajñā, in the end, returns to the same place: 「般若為諸佛之所從生」 tr. "prajñā is that from which the buddhas are born"—to take prajñā and make offerings to prajñā is precisely the way to honour the Buddha. This is where the doctrinal eye of the whole chapter comes to rest.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary, and the citations and explanations of the ancient masters are, as a matter of fact, partial. What is distinctive about this chapter is that both ancient-master commentaries cover this chapter—Jizang's commentary, which explains the sūtra, has a complete chapter devoted to it, and Huiying's commentary, which explains the treatise, also covers Fascicle 59 to which this chapter is tied (unlike the preceding chapter, "Ānanda's Praise", which falls within a gap in Huiying's fragmentary fascicles). This section records what they comment on and cite and how it corresponds to this chapter, without judging the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on the "Praise of the Dharma" chapter of the sūtra explained begins at〔X24n0451 0272b05〕 (the chapter title 「法稱品第三十七　亦云舍利品」 tr. "Chapter on the Praise of the Dharma, the Thirty-seventh; also called Chapter on the Relics", immediately after the closing boundary of the preceding chapter, "The Honoured Guide") and runs up to just before〔X24n0451 0274c10〕 (before the start of the next chapter, "The Gift of Dharma", the Thirty-eighth), covering the whole of the sūtra of this chapter. Three points in it may be recorded. First, the double marking of the chapter name—Jizang uses the name 「法稱品」 tr. "Chapter on the Praise of the Dharma" and notes of himself 「亦云舍利品」 tr. "also called Chapter on the Relics"〔X24n0451 0272b05〕, and explains the name: 「法稱，知經則是法實，舉舍利稱般若法優劣，故言法稱」 tr. "‘Dharma-weighing’: know that the sūtra is the reality of the Dharma; it raises the relics to weigh the superiority and inferiority of the Dharma of prajñā, therefore it says ‘Dharma-weighing’"〔X24n0451 0272b06〕; that is, 「法稱」 tr. "Dharma-weighing" takes the Buddha's teaching of the Dharma as the scale, weighing the superiority and inferiority of the relics and prajñā. Second, the division into two weighings—「品中明二格：一、以自行格，自行即是舉舍利稱格量」 tr. "the chapter makes clear two weighings: first, weighing by one's own practice—one's own practice is raising the relics to weigh and measure"〔X24n0451 0272b13〕; it judges this chapter by the two weighings of one's own practice and of transforming others, corresponding to this treatise's weighing of the relics against the scroll. Third, the division carrying on from the preceding chapter—「上品舉塔格量經卷，此是舍利在處格；今是舉舍利對經卷格」 tr. "the preceding chapter raised the stūpa to weigh against the scroll—this is the weighing of the place where the relics are; now it raises the relics to weigh against the scroll"〔X24n0451 0272b17〕, corresponding exactly to the question set in this treatise's Treatise ①, 「上以起七寶塔校供養般若波羅蜜，義已具足，今佛何以以舍利、經卷對校」 tr. "Above, raising a stūpa of the seven jewels was weighed against making offerings to prajñāpāramitā, and the meaning is already complete; why does the Buddha now weigh the relics and the scroll against each other?"〔T25 0476a21〕, and having direct citation value for the exposition layer in the drafting phase.

Huiying's Commentary on the Mahāprajñāpāramitā-upadeśa (X46n0791). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles; its Fascicle 21 begins the explanation of Fascicle 59 of the treatise, and Fascicle 59 of the treatise, to which this chapter is tied, falls precisely within this range of coverage. Its line-by-line commentary on this chapter begins at〔X46n0791 0876a03〕 (the commentary title 「釋校量舍利品第三十七」 tr. "Commentary on the Chapter on Weighing the Relics, the Thirty-seventh", immediately after the end of Fascicle 17 and at the opening of Fascicle 21) and runs up to just before〔X46n0791 0878c24〕 (before the start of the next chapter, 「釋校量法施品第三十八」 tr. "Commentary on the Chapter on Weighing the Gift of Dharma, the Thirty-eighth"), covering the whole of the treatise of this chapter. Three points in it may be recorded. First, its self-witness to the -1-step inverted order of the chapter name—the commentary title uses the proper name of the base text, 「校量舍利品第三十七」 tr. "Chapter on Weighing the Relics, the Thirty-seventh", while the explanatory text reads 「釋第五十九卷論第三十六品者，名舍利校量品」 tr. "the commentary on the thirty-sixth chapter of the treatise in Fascicle Fifty-nine is named the Chapter on the Relics Weighed"〔X46n0791 0876a03〕, so that both the proper name and the -1-step inverted name are found (see Section IV). Second, the division into 「三周校量」 tr. "three rounds of weighing"—「此中文意乃復無數，且大而論之者，三周校量：第一、舉滿閻浮中舍利對校經卷，第二、次以三千大千世界滿中舍利對校量經卷，第三、以恒沙世界滿中舍利校量經卷」 tr. "The meaning of the text here is beyond counting; but to discuss it broadly, there are three rounds of weighing: the first raises the relics filling Jambudvīpa to weigh against the scroll; the second next takes the relics filling the three-thousand great-thousand world to weigh against the scroll; the third takes the relics filling worlds as many as the sands of the Ganges to weigh against the scroll"〔X46n0791 0876a07〕, which judges precisely the structure of the three-step weighing in the 【經】 of section ① of this chapter in this treatise (Jambudvīpa / the three-thousand great-thousand world / the sands of the Ganges), corresponding one by one to the three occurrences in the source text of 「二分之中我取般若」 tr. "of the two portions I take prajñā". Third, the judgement of trace and root—「舍利是迹之等，波若乃是佛之本，故寧取波若」 tr. "the relics are of the order of traces, while prajñā is the root of the Buddha; therefore he would rather take prajñā"〔X46n0791 0876a13〕, judging the meaning of Śakra's taking prajñā by taking the relics as the trace and prajñā as the root; it further cites the Sūtra of Golden Light as proof—「舍利為六波羅蜜功德所熏，故須禮敬也」 tr. "the relics are perfumed by the merit of the six perfections, and therefore must be paid homage and revered"〔X46n0791 0876a14〕, which accords in meaning with this treatise's 「舍利以般若薰修故得供養」 tr. "the relics receive offerings because they are perfumed and cultivated by prajñā".

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · recent writings. Searching the whole book back for the strings 「校量舍利」 tr. "weighing the relics", 「舍利校量」 tr. "the relics weighed", and 「法稱品」 tr. "Chapter on the Praise of the Dharma", all have zero hits for this chapter—as in the earlier chapters, no citation by name from Junzheng is found, and its absence is recorded as it is. All explanations by recent scholars are, by rule, excluded: they are not taken as ancient-master authority and not brought into doctrinal citation.

VII. Cross-reading and Further Resonances

On the line of meaning of this chapter, three points carry on before and after; all are recorded in this section, and no reading is fixed on anyone's behalf.

First, the further resonance of 「舍利依般若·般若母義」 tr. "the relics rely on prajñā · the meaning of prajñā as mother" (carrying on the line of the preceding chapter · recorded without judgement). The treatise's explanation in the preceding chapter, "Ānanda's Praise", had already established that 「般若波羅蜜，是一切十方諸佛母，亦是諸佛師」 tr. "prajñāpāramitā is the mother of all the buddhas of the ten directions, and is also the teacher of the buddhas" and that 「供養般若勝供養十方諸佛，非不敬佛」 tr. "making offerings to prajñā surpasses making offerings to the buddhas of the ten directions, and is not a failure to revere the Buddha"; this chapter goes further in making clear that the relics too are born from prajñā's perfuming and cultivation, that 「見般若波羅蜜，與見佛無異」 tr. "to see prajñāpāramitā is no different from seeing the Buddha"〔T25 0476c06 後段〕, and that 「般若波羅蜜即是佛」 tr. "prajñāpāramitā is the Buddha"〔T25 0480b02 後段〕—running down from 「般若＝諸佛母師」 tr. "prajñā = the mother and teacher of the buddhas" to 「舍利／經卷所在即佛在」 tr. "where the relics / the scroll are, the Buddha is present": the preceding chapter makes clear that prajñā is that from which the Buddha is born, and this chapter makes clear that the relics are what prajñā perfumes and cultivates; the meaning of mother carries on in one line.

Second, the further resonance of 「摩尼寶（如意寶珠）喻」 tr. "the simile of the maṇi jewel (the wish-fulfilling jewel)" (running through the line of prajñā · recorded without judgement). The treatise's explanation in the preceding chapter, "Ānanda's Praise", had already set up the simile of the wish-fulfilling jewel—「有如如意寶珠，是無記色法，無心、無識……何況般若波羅蜜是無上智慧、諸佛之母」 tr. "there is, for example, the wish-fulfilling jewel: it is an indeterminate form-dharma, without mind and without consciousness … how much more prajñāpāramitā, which is unsurpassed wisdom, the mother of the buddhas"—using the jewel as a simile for the result of offering from a deep mind; in this chapter Treatise ② again takes the wish-fulfilling jewel and matches it in nineteen folds in detail with the virtues of prajñā, the simile more detailed and the matching more close—the same simile of the jewel, briefly set up in the preceding chapter and broadly spread out in this chapter: a trace of how, in this treatise, similes carry on from chapter to chapter and grow more detailed chapter by chapter.

Third, linking into the treasury (stable citation · soft citation). The meaning of this chapter's 「般若波羅蜜即是佛；般若波羅蜜不異佛，佛不異般若波羅蜜」 tr. "prajñāpāramitā is the Buddha; prajñāpāramitā is not different from the Buddha, and the Buddha is not different from prajñāpāramitā"〔T25 0480b02 後段〕 and 「般若是菩薩根本因緣，菩薩是諸佛根本因緣，諸佛是一切世間大利益安樂因緣」 tr. "prajñā is the root cause and condition of the bodhisattvas; the bodhisattvas are the root cause and condition of the buddhas; the buddhas are the cause and condition of great benefit and ease for all the world"〔T25 0481b06〕 is the scriptural and treatise basis for the meaning of prajñā as the Buddha and the meaning of prajñā as the root cause and condition, and is fixed at the stable citation〔T25n1509 校量舍利品·卷五十九〕; the places where the Heart Sūtra / the Diamond Sūtra / the Consciousness-only mirror cite this treatise are not yet finalised, so the citation is soft, awaiting word-for-word verification and storage. This belongs to the further resonance of the meaning of prajñā running down through the sūtras, recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 59 of the Mahāprajñāpāramitā-upadeśa〔T25 0475b02–0481b12〕 (the main text of the chapter body begins from the chapter title〔T25 0475b02〕 and ends at the line 「大智度論卷第五十九」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Fifty-nine"〔T25 0481b12〕; the next chapter continues in Fascicle 60); the collation text for the sūtra explained is the "Praise of the Dharma" chapter of the Mahāprajñāpāramitā Sūtra〔T08 0290b09 起〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0272b05–0274c10〕, up to just before the end point) and Huiying's Commentary on the Mahāprajñāpāramitā-upadeśa (X46n0791, Fascicle 21, covering this chapter at〔X46n0791 0876a03–0878c24〕, up to just before the end point), while 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 Korean Canon (K).

Collation notes on the chapter name (the evidential basis for the -1 step and the inverted order · listed separately). The collation notes at the head of the chapter set out variant texts of the chapter name; those that bear on the matter are these: at〔T25 0475b02〕—「大智度論釋舍利品第三十【大】｜大智度經論卷第五十九釋第三十六品【聖】｜摩訶般若波羅蜜經舍利校量品第三十六【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Relics, the Thirtieth’ in the Taishō; ‘Mahāprajñāpāramitā-upadeśa Sūtra-treatise, Fascicle Fifty-nine, Commentary on the Thirty-sixth Chapter’ in the Shōgozō; ‘Mahāprajñāpāramitā Sūtra, Chapter on the Relics Weighed, the Thirty-sixth’ in the Ishiyama"—including the Shōgozō's 「釋第三十六品」 tr. "Commentary on the Thirty-sixth Chapter" (name missing · -1 step) and the Ishiyama's 「舍利校量品第三十六」 tr. "Chapter on the Relics Weighed, the Thirty-sixth" (inverted order · -1 step); together with〔T25 0475b02〕 「校量【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "‘weighing’ in the Taishō; absent in the Song, Yuan, Ming, and Palace" (the Song, Yuan, Ming, and Palace editions lack the two characters 「校量」 tr. "weighing") and〔T25 0475b03〕 「七【大】｜七品【宮】」 tr. "‘seven’ in the Taishō; ‘seven, chapter’ in the Palace". Taken together with 「法稱品」 tr. "Chapter on the Praise of the Dharma" on the T223 side of the sūtra explained, 「法稱品／亦云舍利品」 tr. "Chapter on the Praise of the Dharma / also called Chapter on the Relics" in X24, and 「校量舍利品／第三十六品名舍利校量品」 tr. "Chapter on Weighing the Relics / the thirty-sixth chapter, named the Chapter on the Relics Weighed" in Huiying's commentary, this is the evidential basis of the network of chapter names, used for the judgement on the chapter name in Section IV—recorded side by side as it is, with no reconciliation forced upon it.

CBETA corrected-character collation notes · compound-id entries (listed separately). Treatise ② has CBETA collation corrections of 「金剛→鋼」 tr. "vajra → steel"—〔T25 0478a24〕 「剛【大】｜鋼｜剛【宋】【元】【明】【宮】【聖】【石】」 tr. "‘vajra’ in the Taishō; ‘steel’; ‘vajra’ in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama", and in the Last Part〔T25 0480a25〕 「剛【大】｜鋼」 tr. "‘vajra’ in the Taishō; ‘steel’" (compound id beg0480a2501 · appearing twice) and〔T25 0481a21〕 「剛【大】｜鋼」 tr. "‘vajra’ in the Taishō; ‘steel’" (compound id beg0481a2101)—all differences in the graph used for the two characters 「金剛」 tr. "vajra" between the base text and CBETA. Further,〔T25 0479a18〕 「珠【大】｜殊」 tr. "‘jewel’ in the Taishō; ‘distinct’" (compound id beg0479a1801 · carrying the Korean Canon source <note type="cf1">K14n0549_p1090c20</note>)—CBETA, following the Korean Canon, corrects 「珠」 tr. "jewel" to 「殊」 tr. "distinct". These four entries have compound ids containing letters from which no seven consecutive digits can be extracted, and differ from the ordinary side-by-side setting of variant texts; therefore they are listed separately, and the main text follows the reading of the current base text.

Complete ledger of collation notes (all two hundred and sixty-one entries reconciled · transcribed as they stand). Below, transcribed in their original form from the working base text: the collation notes of this chapter total two hundred and sixty-one (one hundred and eighty-four in the First Part · seventy-seven in the Last Part, agreeing mechanically with app 261 in the head of the working base text), in which the collation notes anchored in this chapter itself (own) and the refrain-recursive repeated citations within the chapter or across chapters (star · the entries marked with the hex ids beg_6dN / beg_6eN) are listed together; the readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text. The corresp target note ids of the star entries have been checked entry by entry; this ledger does not invent targets, and marks star as it is:

First Part (one hundred and eighty-four entries)

• 〔T25 0475b02〕大智度論釋舍利品第三十【大】｜大智度經論卷第五十九釋第三十六品【聖】｜摩訶般若波羅蜜經舍利校量品第三十六【石】(the core of the network of chapter names · -1 step · inverted order · see Section IV)
• 〔T25 0475b02〕校量【大】｜〔－〕【宋】【元】【明】【宮】(chapter name · lacking 「校量」 tr. "weighing")
• 〔T25 0475b03〕七【大】｜七品【宮】(chapter name · chapter number)
• 〔T25 0475b07〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0475b09〕之【大】｜〔－〕【宮】
• 〔T25 0475b09〕所【大】｜等【石】
• 〔T25 0475b13〕重【大】｜重世尊【聖】【石】
• 〔T25 0475b14〕薰修【大】｜脩薰【聖】
• 〔T25 0475b18〕減【大】｜咸【聖】
• 〔T25 0475b22〕空【大】｜〔－〕【聖】
• 〔T25 0475b25〕人【大】｜夫【石】
• 〔T25 0475b26〕能行【大】｜行相【聖】
• 〔T25 0475b28〕法【大】｜法相【元】【明】【石】
• 〔T25 0475c02〕法【大】｜法相【明】(star)
• 〔T25 0475c02〕不【大】｜不行【石】
• 〔T25 0475c04〕得【大】｜〔－〕【聖】
• 〔T25 0475c10〕人及諸天【大】｜及諸天人【聖】
• 〔T25 0475c15〕三【大】｜〔－〕【聖】
• 〔T25 0475c16〕是【大】｜〔－〕【聖】
• 〔T25 0475c17〕讀、誦【大】｜誦讀【宋】【元】【明】【宮】
• 〔T25 0475c20〕一【大】｜生一【聖】【石】
• 〔T25 0475c23〕心深【大】｜深心【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0475c28〕切【大】｜一【聖】
• 〔T25 0475c28〕無貌【大】｜〔－〕【聖】
• 〔T25 0476a01〕用【大】｜以【元】【明】
• 〔T25 0476a03〕說【大】｜〔－〕【聖】
• 〔T25 0476a04〕以【大】｜〔－〕【石】
• 〔T25 0476a05〕供養、恭敬【大】｜恭敬供養【石】
• 〔T25 0476a06〕瓔珞【大】｜纓絡【明】
• 〔T25 0476a08〕寫【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0476a10〕界【大】｜國【石】
• 〔T25 0476a11〕界【大】｜國【石】(star)
• 〔T25 0476a13〕分【大】｜分之【石】
• 〔T25 0476a14〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0476a21〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0476a21〕校【大】｜對校【宋】【元】【明】【宮】
• 〔T25 0476a22〕已【大】｜以【宮】
• 〔T25 0476a27〕福【大】｜是福【聖】
• 〔T25 0476b13〕言【大】｜曰【石】
• 〔T25 0476b16〕致【大】｜〔－〕【聖】【石】
• 〔T25 0476b17〕說：「般若波羅蜜【大】｜利益故我取【宋】【宮】
• 〔T25 0476b23〕又【大】｜人【聖】
• 〔T25 0476b28〕坐處喻舍利【大】｜舍利喻坐處【石】
• 〔T25 0476b28〕般若【大】｜般若波羅蜜【石】
• 〔T25 0476c03〕所【大】｜〔－〕【聖】
• 〔T25 0476c03〕般若【大】｜般若波羅蜜【石】(star)
• 〔T25 0476c06〕其【大】｜具【聖】
• 〔T25 0476c09〕佛【大】｜佛等【元】【明】【石】
• 〔T25 0476c10〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0476c11〕婆【大】｜波【宋】【元】【明】【宮】
• 〔T25 0476c13〕般【大】｜波【石】
• 〔T25 0476c14〕故【大】｜〔－〕【聖】
• 〔T25 0476c16〕受【大】｜愛【宮】
• 〔T25 0476c18〕優【大】｜憂【石】
• 〔T25 0476c20〕蓋【大】｜〔－〕【聖】
• 〔T25 0476c26〕地【大】｜道【石】
• 〔T25 0476c28〕衰【大】｜寒【聖】
• 〔T25 0477a02〕負債【大】｜員責【聖】
• 〔T25 0477a02〕左【大】｜在【聖】
• 〔T25 0477a02〕債【大】｜責【聖】
• 〔T25 0477a03〕是人【大】｜〔－〕【聖】
• 〔T25 0477a03〕畏怖【大】｜怖畏【宋】【元】【明】【宮】
• 〔T25 0477a04〕國【大】｜於【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0477a05〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0477a05〕薰修【大】｜修薰【聖】【石】
• 〔T25 0477a07〕負債【大】｜員責【聖】(star)
• 〔T25 0477a09〕從【大】｜以【宋】【元】【明】【宮】【聖】
• 〔T25 0477a10〕分【大】｜分之【宋】【元】【明】【宮】【石】
• 〔T25 0477a12〕所畏【大】｜畏所【宮】
• 〔T25 0477a14〕使【大】｜便【元】【明】
• 〔T25 0477a15〕諸【大】｜者【聖】
• 〔T25 0477a20〕所在【大】｜在所住【宋】【元】【明】【宮】
• 〔T25 0477a22〕若【大】｜〔－〕【石】
• 〔T25 0477a22〕熱【大】｜勢【聖】
• 〔T25 0477a22〕珠【大】｜殊【聖】
• 〔T25 0477a23〕差【大】｜〔－〕【聖】【石】
• 〔T25 0477a27〕螫【大】｜笛【聖】
• 〔T25 0477a27〕男【大】｜善男【石】
• 〔T25 0477a27〕女【大】｜善女【石】
• 〔T25 0477a29〕曀【大】｜𭿐【元】【明】｜𮋅【石】
• 〔T25 0477a29〕瘡【大】｜創【石】
• 〔T25 0477b02〕裹【大】｜裏【聖】【石】
• 〔T25 0477b03〕即【大】｜則【宋】【元】【明】【宮】
• 〔T25 0477b03〕裹【大】｜裏【聖】【石】(star)
• 〔T25 0477b05〕裹【大】｜裏【聖】【石】(star)
• 〔T25 0477b05〕水【大】｜〔－〕【聖】
• 〔T25 0477b06〕著【大】｜著水【宋】【元】【明】【宮】
• 〔T25 0477b06〕清【大】｜清淨【聖】
• 〔T25 0477b08〕難【大】｜難言【元】【明】
• 〔T25 0477b12〕薰【大】｜著【宋】【宮】
• 〔T25 0477b12〕住【大】｜〔－〕【聖】【石】
• 〔T25 0477b14〕摩尼寶【大】｜摩尼珠寶【聖】｜摩尼寶珠【石】
• 〔T25 0477b15〕泥洹【大】｜涅槃【石】
• 〔T25 0477b23〕住【大】｜供【宮】
• 〔T25 0477b23〕淨【大】｜淨故【聖】
• 〔T25 0477c01〕蜜【大】｜〔－〕【石】
• 〔T25 0477c02〕修薰【大】｜勳修【石】
• 〔T25 0477c05〕姓【大】｜姓中【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0477c07〕若【大】｜〔－〕【聖】
• 〔T25 0477c07〕受【大】｜受若受【聖】｜受持【石】
• 〔T25 0477c10〕至【大】｜〔－〕【石】
• 〔T25 0477c11〕位；住【大】｜住位【聖】
• 〔T25 0477c12〕界【大】｜國【石】(star)
• 〔T25 0477c12〕界【大】｜國【石】(star)
• 〔T25 0477c18〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0477c23〕受【大】｜受持【石】(star)
• 〔T25 0477c25〕【論】【大】｜〔－〕【宋】【宮】【聖】(star)
• 〔T25 0477c26〕說法【大】｜〔－〕【石】｜法【宮】
• 〔T25 0478a07〕佛【大】｜〔－〕【聖】
• 〔T25 0478a08〕德【大】｜〔－〕【石】
• 〔T25 0478a09〕債【大】｜責【石】
• 〔T25 0478a10〕債【大】｜責【石】(star)
• 〔T25 0478a10〕是【大】｜〔－〕【聖】
• 〔T25 0478a12〕薰【大】｜勳【石】
• 〔T25 0478a14〕負債【大】｜員責【聖】(star)
• 〔T25 0478a14〕債【大】｜責【石】(star)
• 〔T25 0478a17〕若【大】｜〔－〕【石】(star)
• 〔T25 0478a19〕價【大】｜賈【石】
• 〔T25 0478a21〕珀【大】｜魄【聖】【石】
• 〔T25 0478a24〕剛【大】｜鋼｜剛【宋】【元】【明】【宮】【聖】【石】(CBETA collation · see the separate listing)
• 〔T25 0478a24〕鬪【大】｜𨷂【聖】
• 〔T25 0478a28〕珠【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0478a29〕徹【大】｜澈【元】【明】
• 〔T25 0478b05〕人【大】｜〔－〕【聖】
• 〔T25 0478b11〕沮【大】｜但【聖】【石】
• 〔T25 0478b12〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0478b12〕在處【大】｜在在處處【石】
• 〔T25 0478b14〕寶【大】｜意【宋】【元】【明】
• 〔T25 0478b14〕四【大】｜〔－〕【宮】
• 〔T25 0478b14〕病【大】｜病者【元】【明】【聖】
• 〔T25 0478b15〕冷【大】｜洽【聖】
• 〔T25 0478b19〕心【大】｜分【宮】
• 〔T25 0478b19〕總上【大】｜上總【聖】
• 〔T25 0478b24〕冷【大】｜洽【聖】(star)
• 〔T25 0478b25〕冷【大】｜洽【聖】(star)
• 〔T25 0478c01〕貪【大】｜寶【聖】
• 〔T25 0478c01〕恚【大】｜毒【宮】
• 〔T25 0478c01〕除【大】｜滅【石】
• 〔T25 0478c02〕鴦【大】｜駚【石】｜烏【聖】
• 〔T25 0478c04〕眼【大】｜明【聖】
• 〔T25 0478c05〕瘡【大】｜創【石】(star)
• 〔T25 0478c05〕寶珠【大】｜珠寶【聖】
• 〔T25 0478c06〕逆【大】｜羊【聖】
• 〔T25 0478c09〕軟【大】｜濡【聖】【石】
• 〔T25 0478c09〕手【大】｜道【聖】｜首【石】
• 〔T25 0478c10〕處及【大】｜及處【聖】
• 〔T25 0478c11〕於【大】｜作【聖】
• 〔T25 0478c12〕違逆【大】｜遶逆【聖】
• 〔T25 0478c16〕擾【大】｜優【聖】
• 〔T25 0478c21〕神【大】｜被【宋】【元】【明】【宮】
• 〔T25 0478c24〕種種【大】｜〔－〕【聖】【石】
• 〔T25 0478c24〕差【大】｜者【聖】
• 〔T25 0478c26〕明【大】｜明及【宋】【元】【明】【宮】【聖】
• 〔T25 0478c29〕質火【大】｜筫大【聖】
• 〔T25 0479a03〕二【大】｜三【聖】
• 〔T25 0479a08〕治【大】｜能治【石】
• 〔T25 0479a09〕瘡【大】｜創【石】(star)
• 〔T25 0479a09〕癩【大】｜賴【石】
• 〔T25 0479a10〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0479a16〕濁【大】｜濁水【石】
• 〔T25 0479a18〕珠【大】｜殊(collated by CBETA / the Korean Canon K14n0549 · compound id · see the separate listing)
• 〔T25 0479a20〕力【大】｜〔－〕【聖】
• 〔T25 0479a20〕凾篋【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0479a21〕薰【大】｜勳【石】(star)
• 〔T25 0479a22〕凾【大】｜𭖛【聖】
• 〔T25 0479a22〕之【大】｜〔－〕【聖】【石】
• 〔T25 0479a23〕凾【大】｜𭖛【聖】(star)
• 〔T25 0479a23〕受【大】｜愛【石】
• 〔T25 0479a24〕受【大】｜愛【石】(star)
• 〔T25 0479a25〕般【大】｜般若【聖】
• 〔T25 0479a26〕若【大】｜〔－〕【聖】
• 〔T25 0479a26〕薰【大】｜勳【石】(star)
• 〔T25 0479a26〕諸聖【大】｜聖諦【聖】
• 〔T25 0479a28〕珠【大】｜殊【聖】
• 〔T25 0479a28〕珠【大】｜殊【聖】(star)
• 〔T25 0479a29〕珠【大】｜殊【聖】(star)
• 〔T25 0479b02〕樂【大】｜德【石】
• 〔T25 0479b02〕久【大】｜又【聖】
• 〔T25 0479b03〕若【大】｜〔－〕【石】【聖】
• 〔T25 0479b06〕為【大】｜〔－〕【聖】
• 〔T25 0479b06〕導【大】｜道【聖】
• 〔T25 0479b07〕主【大】｜方【宮】
• 〔T25 0479b07〕餘者已盡得【大】｜自譬喻以後盡【宮】【聖】
• 〔T25 0479b09〕【經】【大】｜〔－〕【宋】【宮】【聖】(star)

Last Part (seventy-seven entries)

• 〔T25 0479b10〕名【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0479b16〕無【大】｜〔－〕【聖】
• 〔T25 0479b23〕因【大】｜亦因【石】
• 〔T25 0479b25〕因【大】｜因是【石】
• 〔T25 0479b25〕洹【大】｜桓【石】
• 〔T25 0479b29〕俗【大】｜信【聖】
• 〔T25 0479c02〕無【大】｜不【聖】
• 〔T25 0479c04〕現【大】｜見【宮】
• 〔T25 0479c05〕夫【大】｜人【聖】
• 〔T25 0479c07〕亦不【大】｜不亦【聖】
• 〔T25 0479c13〕所有【大】｜有所【聖】
• 〔T25 0479c15〕汝【大】｜法【宮】
• 〔T25 0480a02〕禪【大】｜禪波羅蜜【石】
• 〔T25 0480a08〕若【大】｜若亦【石】
• 〔T25 0480a10〕般【大】｜是般【石】
• 〔T25 0480a11〕功【大】｜大功【宋】【元】【明】【宮】
• 〔T25 0480a16〕還問【大】｜問還【聖】
• 〔T25 0480a21〕若【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0480a22〕幡【大】｜䊩【聖】
• 〔T25 0480a24〕甚【大】｜〔－〕【宮】
• 〔T25 0480a24〕入【大】｜〔－〕【聖】
• 〔T25 0480a25〕剛【大】｜鋼(compound id beg0480a2501 · CBETA collation · see the separate listing)
• 〔T25 0480a25〕碎【大】｜磲【聖】
• 〔T25 0480a25〕剛【大】｜鋼(compound id beg0480a2502 · CBETA collation · see the separate listing)
• 〔T25 0480a27〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0480a28〕若【大】｜若有【石】
• 〔T25 0480b03〕說【大】｜演說【石】
• 〔T25 0480b05〕蜜【大】｜密【宮】
• 〔T25 0480b07〕蜜【大】｜密【宮】(star)
• 〔T25 0480b08〕蜜【大】｜密【宮】(star)
• 〔T25 0480b11〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0480b12〕亦【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0480b13〕亦【大】｜〔－〕【宋】【元】【明】【宮】【聖】(star)
• 〔T25 0480b14〕亦【大】｜〔－〕【宮】【聖】
• 〔T25 0480b16〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0480b18〕初【大】｜〔－〕【聖】
• 〔T25 0480b21〕者【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0480b21〕我【大】｜〔－〕【聖】
• 〔T25 0480b22〕思【大】｜思惟【元】【明】【石】
• 〔T25 0480b22〕作【大】｜於【聖】
• 〔T25 0480b23〕依是法【大】｜〔－〕【宮】【聖】
• 〔T25 0480b25〕蜜【大】｜蜜者【石】
• 〔T25 0480b27〕華香【大】｜香華【石】
• 〔T25 0480b29〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0480c04〕【論】【大】｜〔－〕【宋】【宮】【聖】(star)
• 〔T25 0480c04〕故【大】｜〔－〕【聖】【石】
• 〔T25 0480c08〕名【大】｜各【聖】
• 〔T25 0480c09〕無【大】｜〔－〕【聖】
• 〔T25 0480c10〕法【大】｜法相【元】【明】｜相故【石】
• 〔T25 0480c10〕波【大】｜般若波【石】
• 〔T25 0480c11〕止【大】｜〔－〕【聖】【石】
• 〔T25 0480c12〕以【大】｜已【石】
• 〔T25 0480c12〕新【大】｜雜【石】
• 〔T25 0480c12〕意菩薩【大】｜心菩薩意【宋】【元】【明】【宮】
• 〔T25 0480c13〕若【大】｜〔－〕【聖】(star)
• 〔T25 0480c14〕愛【大】｜受【聖】
• 〔T25 0480c20〕無【大】｜以無【聖】
• 〔T25 0480c28〕鹽【大】｜醬【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0480c28〕食【大】｜飲【宋】【元】【明】【宮】【聖】
• 〔T25 0480c28〕鹽【大】｜醬【宋】【元】【明】【宮】【聖】【石】(star)
• 〔T25 0481a01〕增【大】｜憎【石】
• 〔T25 0481a04〕相【大】｜切【宮】
• 〔T25 0481a07〕合【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0481a10〕差【大】｜分【石】
• 〔T25 0481a14〕獨【大】｜偈【聖】
• 〔T25 0481a14〕讀、誦【大】｜誦讀【宋】【元】【明】【宮】
• 〔T25 0481a19〕悲【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0481a21〕剛【大】｜鋼(compound id beg0481a2101 · CBETA collation · see the separate listing)
• 〔T25 0481a21〕碎【大】｜壞【宮】【聖】
• 〔T25 0481a22〕心【大】｜佛心【宋】【元】【明】【宮】
• 〔T25 0481a23〕淨【大】｜深【宮】
• 〔T25 0481b03〕實【大】｜寶【石】
• 〔T25 0481b08〕疾【大】｜自【石】
• 〔T25 0481b09〕門【大】｜門行【宋】【元】【明】【宮】【聖】
• 〔T25 0481b11〕蓋【大】｜蓋釋第三十六品竟【石】(the Ishiyama text's -1-step title at the fascicle close · 「第三十六」 tr. "thirty-sixth" does not fit the base text's chapter number 「三十七」 tr. "thirty-seven" · see Section IV)
• 〔T25 0481b12〕大智度卷第五十九【大】｜〔－〕【石】
• 〔T25 0481b12〕論【大】｜經論【聖】

These two hundred and sixty-one entries agree mechanically with the count of the anchored collation notes in the working base text (own and star listed together, with the recursive repeated citations of star marked entry by entry, the corresp targets checked entry by entry). The several places bearing on the chapter name (the -1-step inverted order of the Shōgozō and Ishiyama texts in the chapter title〔0475b02〕, and, at the fascicle close〔0481b11〕, the Ishiyama text's 「第三十六品竟」 tr. "end of the thirty-sixth chapter") have been listed separately above and collated in both directions against the sūtra explained and the ancient-master commentaries (Section IV, Section VI).

The Ishiyama text's -1-step title at the fascicle close (recorded without forcing an explanation). In the final part of the collation notes,〔T25 0481b11〕 「蓋【大】｜蓋釋第三十六品竟【石】」 tr. "‘canopies’ in the Taishō; ‘canopies. End of the commentary on the thirty-sixth chapter’ in the Ishiyama"—the Ishiyama text has at the end of this chapter the line 「釋第三十六品竟」 tr. "end of the commentary on the thirty-sixth chapter", whose chapter number 「第三十六」 tr. "thirty-sixth" does not fit this chapter's position in the base-text chapter order, 「三十七」 tr. "thirty-seven" (the Ishiyama text's chapter title also reads the -1-step 「第三十六」 tr. "thirty-sixth"; see Section IV). Head and end are consistent, and this is the fascicle-close confirmation of the Ishiyama text's systematic -1-step offset, recorded as it is.

Witness statistics for the sūtra explained (not unfolded · the gap recorded for later supplementing). The entry-by-entry statistics of the <app> witnesses on the T223 side of the sūtra explained within the scope of the comparative reading for this chapter (from〔T08 0290b09〕 up to before the next chapter) were not unfolded here (following the format of the preceding chapter: the beg anchor falls within a frag, and entries are compared one by one by from="#"+id); the fact that they were not unfolded is recorded as it is, left to later collation to check and supplement, and no estimate is used to fill the number.