大智度論 隨喜迴向品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Rejoicing and Dedication

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 61; it is the first chapter of a new fascicle within this section of the whole treatise. The preceding chapter, "Weighing the Gift of Dharma", Chapter 38, falls in Fascicle 60 and ends at the fascicle-end title 「大智度論卷第六十」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty"; this chapter follows immediately at the head of Fascicle 61, fascicle and chapter beginning together. The head of the fascicle carries the full fascicle shell, the signature of Nāgārjuna's authorship, and the signature of Kumārajīva's translation (「聖者龍樹造」 tr. "composed by the noble Nāgārjuna" and 「後秦龜茲國三藏鳩摩羅什譯」 tr. "translated by Kumārajīva, Tripiṭaka master of the kingdom of Kucha, of the Later Qin"—both signatures have collation notes recording that they are absent in the Shōgozō and Ishiyama texts and differently worded in the Song, Yuan, Ming, and Palace editions; see Section VIII); the fascicle-head title〔T25 0487a02〕 reads 「大智度論釋隨喜迴向品第三十九」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Rejoicing and Dedication, the Thirty-ninth", and the main text of the chapter body begins from here; its type is recorded on the basis of the base text.

The closing boundary of this chapter is the fascicle-end title 「大智度論卷第六十一」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-one"〔T25 0496a18〕; the next chapter, "Illumination", Chapter 40, continues in the following fascicle. The whole chapter has thirteen thousand and forty-four pure Chinese characters (the tool value of extract --check, the same value as at the head of the working base text); it is divided into two units, the First Part with six thousand four hundred and fifty-four pure Chinese characters and the Last Part with six thousand six hundred and eight, the sum of the two units differing from the tool value by eighteen characters—judged to be a difference in whether the characters of the fascicle title and signatures are counted within the two units; this is recorded as it is, and the tool value of thirteen thousand and forty-four is taken as the preferred reference value, not an estimate.

Within the chapter the structure is five Sūtra and five Treatise sections in alternation, divided into two units (unlike the two Sūtra and two Treatise sections in a single unit of Chapter 38, and the three Sūtra and three Treatise sections in two units of Chapter 37). The First Part comprises Sūtra ①, Treatise ①, Sūtra ②, Treatise ②, Sūtra ③, and Treatise ③, with the range〔0487a02–0491b24 前〕: 【經】〔T25 0487a07〕, 【論】〔T25 0487b23〕, 【經】〔T25 0489a12〕, 【論】〔T25 0489b16〕, 【經】〔T25 0490a06〕, 【論】〔T25 0490c05〕. The Last Part comprises Sūtra ④, Treatise ④, Sūtra ⑤, and Treatise ⑤, with the range〔0491b24–0496a21〕: 【經】〔T25 0491b24〕, 【論】〔T25 0492b15〕, 【經】〔T25 0493a24〕, 【論】〔T25 0495a22〕. The cut point is fixed at〔T25 0491b24〕 (the boundary Sūtra ③ and Treatise ③ | Sūtra ④), the place where the first 【經】 tag of the Last Part unit shares its anchor with 「復次，若菩薩摩訶薩知所起福德離五眾」 tr. "Again, if the bodhisattva-mahāsattva knows that the merit he has produced is apart from the five aggregates". All ten tags fall exactly at the head of their blocks, with no transition of the embedded type.

As for the number of questions and answers, the chapter has eight rounds at the top level in all (searching back within the chapter, 「問曰」 tr. "Question" appears eight times and 「答曰」 tr. "Answer" eight times; five rounds in the First Part〔0488a24／0488c11／0488c27／0490c05／0491b06〕 and three in the Last Part〔0495c04／0495c14／0495c22〕, all located within the Treatise sections), a density between the ten rounds of Chapter 37 and the two rounds of Chapter 38. The speakers of the whole chapter take as their axis the paired exchange between Maitreya and the venerable Subhūti—in Sūtra ① Maitreya establishes the thesis and Subhūti challenges it with ultimate emptiness, and the chapter is formed by their back-and-forth; this structure of paired exchange is rarely seen in the chapters before and after (the three preceding chapters all take the dialogue between the Buddha and Śakra as their axis). Śakra Devānām Indra makes only one interjection, in Sūtra ③ (「爾時，釋提桓因語須菩提」 tr. "At that time Śakra Devānām Indra said to Subhūti"〔T25 0490a06〕; searching back, 「釋提桓因」 tr. "Śakra Devānām Indra" appears three times in all); the Buddha himself enters in Sūtra ⑤ of the Last Part to give his approval (「爾時，佛讚須菩提：『善哉！善哉！如汝所為，為作佛事』」 tr. "At that time the Buddha praised Subhūti: ‘Excellent! Excellent! As you act, you are doing the Buddha's work’"〔T25 0493c08〕), and further himself expounds the weighing and the supreme rejoicing; the gods from the heavens of the Four Heavenly Kings up to the Akaniṣṭha heaven all come together in Sūtra ⑤ to give praise. Neither Śāriputra nor Ānanda appears (the same type as Chapter 38). An independent search back in the source text of the two units found 「彌勒」 tr. "Maitreya" twenty-two times (nineteen in the First Part, three in the Last Part) and 「須菩提」 tr. "Subhūti" forty-six times (twenty-five in the First Part, twenty-one in the Last Part), according to the actual count in the source text (the preparatory materials gave twenty-one / thirty-seven, which does not agree with the actual count in the source text; this has been noted).

II. Terms Examined

Rejoicing · dedication. The pivot of the chapter name, and also the backbone of the whole chapter. As for 「隨喜」 tr. "rejoicing", the treatise's explanation opens by making the meaning clear: 「隨喜福德者，不勞身、口業作諸功德，但以心方便見他修福，隨而歡喜」 tr. "As for the merit of rejoicing: without labouring the karma of body and speech to perform merits, one simply, by the skilful means of the mind, sees others cultivating merit and rejoices along with them"〔T25 0487c04〕—seeing others cultivate merit, the mind rejoices along with them, and without labouring body and speech the merit is accomplished. As for 「迴向」 tr. "dedication", one takes this merit of rejoicing and 「迴向阿耨多羅三藐三菩提，以無所得故」 tr. "dedicates it to anuttarā samyaksaṃbodhi, with nothing to be attained"〔T25 0487a08〕, turning the many goods toward the unsurpassed path. Sūtra ① establishes the thesis: 「其福最上、第一、最妙、無上、無與等者」 tr. "its merit is supreme, foremost, most wondrous, unsurpassed, and without equal"〔T25 0487a13〕—the superior cause and condition for the supremacy of the merit of rejoicing and dedication lies in this: 「聲聞、辟支佛及一切眾生布施、持戒、修定、隨喜，為自調、為自淨、為自度故」 tr. "the giving, keeping of morality, cultivation of concentration, and rejoicing of śrāvakas, pratyekabuddhas, and all beings are for their own taming, for their own purification, for their own deliverance"〔T25 0487a14〕, whereas that of the bodhisattva 「為調一切眾生、為淨一切眾生、為度一切眾生故起」 tr. "arises for the taming of all beings, for the purification of all beings, for the deliverance of all beings"〔T25 0487a18〕. The treatise's explanation further matches these with the three trainings: 「持戒者，是自調；修禪者，是自淨；智慧者，是自度」 tr. "keeping morality is one's own taming; cultivating meditation is one's own purification; wisdom is one's own deliverance"〔T25 0488a17〕. The two vehicles settle their own affair, the bodhisattva acts for the multitude—this is the guiding principle on which the rejoicing and dedication of this chapter is established.

Sharing it with all beings · the result can be given. On the exact meaning of the sūtra's words 「與一切眾生共之」 tr. "share it with all beings", the treatise's explanation itself raises the difficulty and resolves it: 「共一切眾生者，是福德不可得與一切眾生，而果報可與」 tr. "As for sharing it with all beings: this merit cannot be given to all beings, but its result can be given"〔T25 0487c28〕—the substance of merit cannot be transferred as a gift, while the result (clothing, food, and objects of pleasure; the benefit of expounding the Dharma; the marks of becoming a buddha; the relics of the shattered body) can be given; 「是果報可與一切眾生，以果中說因故，言『福德與眾生共』」 tr. "this result can be given to all beings; because the cause is spoken of within the result, it says ‘the merit is shared with beings’"〔T25 0488a09〕. It further states: 「善法體不可與人，今直以無畏、無惱施與眾生用」 tr. "the substance of wholesome dharmas cannot be given to others; now one simply gives fearlessness and freedom from vexation for beings' use"〔T25 0488a12〕. By speaking of the cause within the result, the meaning of sharing is established.

Grasping at marks · as it is thought of, it cannot be found. The starting point of the difficulties raised in the whole chapter. Subhūti asks: taking as the object of thought the roots of goodness of the buddhas of the ten directions who have passed into extinction, one rejoices and dedicates—「若善男子取相迴向阿耨多羅三藐三菩提，如所念可得不」 tr. "if a good man dedicates to anuttarā samyaksaṃbodhi grasping at marks, can it be found as it is thought of"〔T25 0487b07〕? Maitreya answers: 「若善男子取相，不得如所念」 tr. "if a good man grasps at marks, it is not found as it is thought of"〔T25 0487b10〕. Subhūti then presses the difficulty further: if 「若諸緣、諸事無所有」 tr. "the conditions and the matters are without anything existent" and yet one dedicates grasping at marks, 「是菩薩將無顛倒：無常謂常，想顛倒、心顛倒、見顛倒」 tr. "will this bodhisattva not be inverted: taking the impermanent as permanent—the inversion of perception, of mind, of view"〔T25 0487b15〕—to grasp at marks is to fall into the three inversions of perception, mind, and view; this judgement of inversion runs through the whole chapter and is gathered up in the Last Part with 「不墮想顛倒、心顛倒、見顛倒」 tr. "does not fall into the inversion of perception, of mind, of view".

Mixed with poison · right dedication. The pivotal pair of terms in the Last Part. Of dedication that grasps at marks, 「諸佛不說有大利益。何以故？是迴向雜毒故。譬如美食雜毒，雖有好色、好香，為人所貪而雜毒」 tr. "the buddhas do not say it has great benefit. Why? Because this dedication is mixed with poison. It is like fine food mixed with poison: though it has a fine colour and a fine fragrance and is craved by people, it is mixed with poison"〔T25 0492a10〕—the merit is like the food, the afflictions of craving and views that come from grasping at marks are like the poison; the food is delicious and the poison takes effect (for the sentence-by-sentence matching, see Section III). Set against it is right dedication: 「如諸佛所知無上智慧，是諸善根相、是諸善根性，我亦如是隨喜；如諸佛所知，我亦如是迴向阿耨多羅三藐三菩提」 tr. "As the buddhas know with their unsurpassed wisdom the mark of these roots of goodness and the nature of these roots of goodness, so too do I rejoice; as the buddhas know, so too do I dedicate to anuttarā samyaksaṃbodhi"〔T25 0492b09〕—to rejoice and dedicate according to what the buddhas know 「則為不謗佛，如佛所教、如佛法說。是菩薩摩訶薩迴向，則無雜毒」 tr. "is then not to slander the Buddha, but to be as the Buddha taught and as the Buddha's Dharma says. The dedication of this bodhisattva-mahāsattva is then without poison"〔T25 0492b13〕. Treatise ④ further judges the boundary between wrong and right: 「有相是一邊，無相是一邊，離是二邊行中道，是諸佛實相」 tr. "having marks is one extreme, being without marks is one extreme; departing from these two extremes and walking the middle way is the real mark of the buddhas"〔T25 0492c05〕.

Not bound to the three realms · dharmas are unarisen. The foundation of right dedication in Sūtra ⑤. 「如色不繫欲界、不繫色界、不繫無色界；不繫法者，不名過去、不名未來、不名現在」 tr. "Just as form is not bound to the desire realm, not bound to the form realm, not bound to the formless realm; a dharma that is not bound is not called past, not called future, not called present"〔T25 0493a25〕, and so it is for all dharmas from form up to the practice of constant equanimity; not bound to the three realms and not called by the three times, then 「不可以取相有所得法迴向阿耨多羅三藐三菩提。何以故？是色無生。若法無生則無法，無法中不可迴向」 tr. "one cannot dedicate to anuttarā samyaksaṃbodhi by a dharma that grasps at marks and has something to be attained. Why? This form is unarisen. If a dharma is unarisen then there is no dharma, and where there is no dharma one cannot dedicate"〔T25 0493b16〕. Because dharmas are unarisen there is no dharma to be grasped and no dharma to be turned toward—this is the ultimate principle of signless dedication.

The signless: the three kinds of marks. Treatise ⑤ explains the enumeration of 「用無相故」 tr. "because it uses the signless": 「無相有三種：假名相、法相、無相相」 tr. "the signless has three kinds: the mark of provisional names, the mark of dharmas, and the mark of the signless"〔T25 0495b17〕—the mark of provisional names is like a cart or a house, which has a name through coming together, and ignorance grasps it and gives rise to delusion and karma; the mark of dharmas is the five aggregates, the twelve sense-fields, and the eighteen elements, seen as existent when contemplated with the fleshly eye and as non-existent when contemplated with the wisdom-eye; as for the mark of the signless, grasping the mark of the signless in turn gives rise to fetters, and so it too should not be grasped. 「離三種相，故名無相」 tr. "Because it is apart from the three kinds of marks, it is called signless"〔T25 0495b24〕. From this it runs down in a chain: 「若無有相，是中『無所得』；無得故『無出』；若法無得、無出，即是『無垢無淨』」 tr. "If there are no marks, herein there is ‘nothing to be attained’; because there is no attaining, there is ‘no going forth’; if a dharma is without attaining and without going forth, it is ‘without stain and without purity’"〔T25 0495b24〕, and so on up to the emptiness of specific marks, the ever self-nature emptiness, and being the same as the nature of dharmas, suchness, and the limit of reality.

Equal to liberation. The aspect of practice of the supreme rejoicing in Sūtra ⑤: 「布施與解脫等，戒、忍、精進、禪、智與解脫等」 tr. "giving is equal to liberation; morality, patience, vigour, meditation, and wisdom are equal to liberation"〔T25 0494c16〕, and so on: form, feeling, perception, constructions, and consciousness, the dharmas of the three times, the buddhas of the ten directions, the extinction of the buddhas, and the marks of all dharmas are all equal to liberation; 「我以是諸善根相隨喜功德迴向阿耨多羅三藐三菩提，亦與解脫等，不生不滅故」 tr. "the merit of rejoicing with which I, by these marks of roots of goodness, dedicate to anuttarā samyaksaṃbodhi is also equal to liberation, because it neither arises nor ceases"〔T25 0494c28〕. Treatise ⑤, in its answer to the eighth question, resolves the doubt: 「凡夫人以肉眼、六識顛倒觀故見異；若以慧眼，觀諸法皆虛妄，唯涅槃為實。是有為解脫，屬無為、隨無為故名『解脫』」 tr. "Ordinary people see difference because they contemplate invertedly with the fleshly eye and the six consciousnesses; if with the wisdom-eye, one contemplates all dharmas as false, and only nirvāṇa as real. This conditioned liberation is called ‘liberation’ because it belongs to the unconditioned and follows the unconditioned"〔T25 0495c24〕—contemplated with the wisdom-eye, all dharmas are the same as the calm and extinct mark of nirvāṇa without remainder, and therefore the six perfections and the rest are equal to liberation.

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes; the principal similes of this chapter are seven, divided between the Sūtra and the Treatise sections, and they carry respectively such meanings as 「修福可仰」 tr. "one who cultivates merit is looked up to", 「機熟能受」 tr. "when the capacity is ripe one can receive", 「取相之患」 tr. "the harm of grasping at marks", and 「依佛所知」 tr. "according to what the buddhas know".

The simile of the cool full moon and the great assembly summoned (carrying the meaning 「修福之人可尊」 tr. "one who cultivates merit is to be honoured"). Treatise ① makes clear that one who cultivates merit is honoured, loved, and revered in common by all beings—「譬如熱時，清涼滿月，無不樂仰；亦如大會告集，伎樂、餚饌無不畢備，遠近諸人咸共欣赴。修福之人，亦復如是」 tr. "Just as in the hot season there is none who does not delight in looking up at the cool full moon; and just as when a great assembly is summoned, with music and delicacies all fully provided, people from near and far all gladly hasten to it—so too is one who cultivates merit"〔T25 0487c09〕. The full moon in the hot season stands for his being looked up to, the great assembly fully provided stands for all hastening to him—the reason rejoicing is merit lies precisely in the fact that the one rejoiced in is the most excellent among beings.

The simile of the great fire and the firewood (carrying the meaning 「度一切眾生故勝」 tr. "it is superior because it delivers all beings"). Treatise ① answers the question 「實不度一切眾生，何以言度一切眾生故勝」 tr. "in fact not all beings are delivered; why say it is superior because it delivers all beings"—「諸佛菩薩功德力能度一切眾生，但以眾生無和合因緣故；譬如大火常有燒力，但以薪不近，故不得燒，近則能燒」 tr. "the power of the merit of the buddhas and bodhisattvas can deliver all beings; it is only because beings lack the coming together of causes and conditions. It is like a great fire, which always has the power to burn; only because the firewood is not near does it fail to burn; if it is near, it can burn"〔T25 0488a26〕. The fire's power is always present, and if the firewood is not near it does not burn—a simile for the power of the buddhas and bodhisattvas to deliver beings being always present, while beings whose causes and conditions have not yet come together are not delivered; the power of delivering and the fact of delivering are spoken of separately; the bodhisattva's rejoicing arises for the deliverance of all beings, and its superiority is not diminished because the fact is not yet universal.

The simile of the drop of water on hot iron (carrying the meaning 「學人小錯非實顛倒」 tr. "the small errors of trainees are not real inversions"). Treatise ① distinguishes that trainees, not yet free of desire, grasp at marks of purity and give rise to fetters when their recollection lapses, 「還得正念即時滅，如經中譬喻：『如渧水墮大熱鐵上，即時消滅。』小錯故假名顛倒，非實顛倒」 tr. "and on regaining right mindfulness these at once cease, as in the simile in the sūtra: ‘Like a drop of water falling on a great hot iron, it at once vanishes.’ Because the error is small it is provisionally called inversion; it is not real inversion"〔T25 0489a04〕. The drop of water falling on hot iron, vanishing as soon as it falls, stands for the fetters of trainees arising briefly and at once ceasing—the judgement that ordinary people have three kinds of inversion and trainees two is made clear by this simile.

The simile of iron entering the furnace (carrying the meaning 「久行者心調柔」 tr. "the mind of one who has long practised is pliant"). Treatise ② explains why one who has long practised the six perfections can dedicate without grasping at marks—「譬如鐵雖堅䩕，入鑪則柔軟，隨作何器；菩薩心亦如是，久行六波羅蜜、善知識所護故，其心調柔」 tr. "Just as iron, though hard, becomes soft on entering the furnace and can be made into any vessel whatever; so too the bodhisattva's mind: because he has long practised the six perfections and is protected by the good friend, his mind is pliant"〔T25 0489b26〕. Hard iron becoming soft on entering the furnace and made into any vessel stands for the stiff and strong mind becoming tamed only after long practice, and able to give rise to signless rejoicing.

The simile of the fledgling's wings (carrying the meaning 「新學不可逼說深空」 tr. "the deep emptiness must not be forced upon those new to the training"). Treatise ② explains 「不應新學菩薩前說」 tr. "it should not be spoken before bodhisattvas new to the training"—one who has newly aroused the mind is first taught rejoicing that grasps at marks, and only when he gradually attains the power of skilful means can he practise signless rejoicing: 「譬如鳥子，羽翼未成，不可逼令高翔；六翮成就，則能遠飛」 tr. "Just as a fledgling whose wings are not yet grown cannot be forced to soar high; when its six pinions are complete, it can fly far"〔T25 0489c09〕. The wings not yet grown stand for the power of skilful means not yet complete; the six pinions complete stand for being able to practise after gradual training—the setting forth of the deep Dharma has its sequence; it is not stinginess with the Dharma.

The simile of the food mixed with poison (carrying the meaning 「取相迴向之患」 tr. "the harm of dedication that grasps at marks" · set up in the Sūtra, matched in the Treatise). Sūtra ④ sets up the simile (see Section II), and Treatise ④ matches it sentence by sentence: 「『食』是隨喜福德，『毒』是取相故愛見等諸煩惱生。『好色』者，福德因緣，作人王、轉輪王、天王，得福樂。『好香』者，得好名譽、富貴、勢力」 tr. "‘Food’ is the merit of rejoicing; ‘poison’ is the arising of the afflictions of craving, views, and the rest because of grasping at marks. ‘Fine colour’: through the causes and conditions of merit one becomes a king of humans, a wheel-turning king, a king of the gods, and obtains the pleasure of merit. ‘Fine fragrance’: one obtains a good name, wealth and honour, and power"〔T25 0492c27〕; 「愚癡人」 tr. "the foolish person" is the bodhisattva newly aroused who grasps at marks with an attached mind; 「食之歡喜」 tr. "eats it with delight" is receiving this wealth and pleasure among gods and humans; 「飯欲消時，受若死、若死等苦」 tr. "when the meal is about to be digested, he suffers death or what is equal to death" is that when the wealth and pleasure, being impermanent, break up and depart, sorrow follows and then death—and 「若死、若死等」 tr. "death or what is equal to death" opens two further layers: 「自失命根名『死』，失所著物名『死等』」 tr. "losing one's own life-faculty is called ‘death’; losing the things one is attached to is called ‘what is equal to death’"〔T25 0493a06〕; losing the life of wisdom is called death, obstructing the practice of the wholesome path is called what is equal to death. One of the densest similes of the whole chapter, it is a simile for the merit of grasping at marks: when its enjoyment is exhausted, harm arises.

The simile of shooting at the ground (carrying the meaning 「如諸佛所知隨喜必著」 tr. "rejoicing according to what the buddhas know surely hits the mark"). Treatise ④ explains that right dedication surely attains—「譬如射地，無不著時；若射餘物，或著、或不著。如諸佛所知隨喜，如射地無不著；若用餘道隨喜，如射餘物，或著、或不著」 tr. "It is like shooting at the ground: there is no time it does not hit; if one shoots at other things, sometimes it hits, sometimes it does not. Rejoicing according to what the buddhas know is like shooting at the ground, which never fails to hit; rejoicing by other paths is like shooting at other things: sometimes it hits, sometimes it does not"〔T25 0493a19〕. Shooting at the ground surely hits, shooting at things sometimes misses—a simile for this: to rejoice according to the real mark of the roots of goodness as the buddhas know it is surely to obtain real rejoicing, and the dedication is not in vain; to use other paths is sometimes to hit, sometimes to miss.

IV. The Sūtra Passage Explained

The two-type network of the chapter name: Rejoicing and Dedication / Rejoicing (different names for the same chapter · the boundary between the two types cuts obliquely through the transmission of this treatise itself · recorded side by side without judgement). In this chapter the chapter name shows two types distributed across the sides of this treatise, the sūtra explained, and the ancient masters' commentaries, and the boundary between them does not fall between 「本論 vs 所釋經」 tr. "this treatise vs the sūtra explained", but cuts obliquely through the transmission of this treatise itself. Each is recorded in turn on the basis of the base text.

First, the side of this treatise (T25n1509). For the fascicle-head title〔T25 0487a02〕 the base text (the Taishō) reads 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication" (「大智度論釋隨喜迴向品第三十九」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Rejoicing and Dedication, the Thirty-ninth"); in its chapter-title collation notes—the Palace edition lacks the two characters 「迴向」 tr. "dedication" (the chapter name reading 「隨喜品」 tr. "Chapter on Rejoicing"); the Shōgozō reads 「大智度論釋隨喜品第三十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Rejoicing, the Thirty-eighth" (the chapter name likewise without 「迴向」 tr. "dedication", and the chapter number 「三十八」 tr. "thirty-eight", a step of -1); the Ishiyama reads 「摩訶般若波羅蜜品第三十八隨喜品」 tr. "Mahāprajñāpāramitā Chapter, the Thirty-eighth, Chapter on Rejoicing" (in the form of a sūtra title, the chapter number 「三十八」 tr. "thirty-eight", a step of -1, the same as the outlier type of the Ishiyama text in Chapter 32)—that is, within the transmission of this treatise itself, the Taishō base text holds the full name 「隨喜迴向」 tr. "Rejoicing and Dedication", while the three branches of the Palace, Shōgozō, and Ishiyama texts together hold the short name 「隨喜」 tr. "Rejoicing" (see the chapter-title group collation notes in Section VIII).

Second, the side of the sūtra explained (T223). For this chapter title in Kumārajīva's translation of the Mahāprajñāpāramitā Sūtra〔T08 0297b21〕, the base text reads 「隨喜品第三十九」 tr. "Chapter on Rejoicing, the Thirty-ninth"; within its head, on the same line, there is further an inline collation note, whose text reads 「丹隨喜迴向品」 tr. "Khitan: Chapter on Rejoicing and Dedication"—the Khitan edition (the Khitan text of the Korean Canon) has the variant name 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication", word for word the same as the original name in the T1509 base text: it is not a new name drawn from a theme word within the chapter, but the Khitan transmission directly using the full name of this treatise's line; this is direct byte evidence for the mutual permeation of the two types across texts.

Third, the side of the ancient masters' commentaries. Jizang's Commentary on the Larger Sūtra (X24n0451) uses the title 「隨喜品第三十九」 tr. "Chapter on Rejoicing, the Thirty-ninth"〔X24n0451 0276a15〕 (the same as the T223 base-text type); Huiying's Commentary (X46n0791) gives its title consistently in three places as 「釋隨喜迴向品第三十九」 tr. "Commentary on the Chapter on Rejoicing and Dedication, the Thirty-ninth" (〔X46n0791 0794b09〕 in the table of contents and〔X46n0791 0880b08〕 as the commentary title in the main text; a further one at〔X46n0791 0917b12〕 was checked as a recitation of a collation note whose target points back to the commentary title in the main text, not an independent third occurrence), completely the same type as this treatise's base text. Huiying further himself explains the origin of the two names—「按如千住婆沙釋者，應名隨喜迴向品，故彼論說言如摩訶衍隨喜迴向品中所說，今此中略故但言隨喜品，論將欲釋故舉之云第三十八品釋論也」 tr. "According to the explanation of the Thousand Abodes Vibhāṣā, it should be named the Chapter on Rejoicing and Dedication; therefore that treatise says, ‘as said in the Chapter on Rejoicing and Dedication of the Mahāyāna’; here it is abbreviated, and so it is simply called the Chapter on Rejoicing; since the treatise is about to explain it, it cites it, saying ‘the treatise explaining the thirty-eighth chapter’"〔X46n0791 0880b14〕 (「千住婆沙」 tr. "Thousand Abodes Vibhāṣā" as it stands in the base text, that is, a scribal transmission of the Ten Abodes Vibhāṣā)—Huiying cites that treatise's designation 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication" to prove that the full name is correct and that 「隨喜品」 tr. "Chapter on Rejoicing" is an abbreviation; this is an ancient master's self-attestation on the relation of the two types, recorded without judgement.

Fourth, the conclusion on the two types. Taking all sides together—the 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication" type = this treatise's Taishō base text + Huiying in X46 + the Khitan edition (the inline note in T223); the 「隨喜品」 tr. "Chapter on Rejoicing" type = the T223 base text + Jizang in X24 + the Palace, Shōgozō, and Ishiyama texts within this treatise's own line—the boundary between the two types cuts obliquely through the transmission of this treatise itself, and is not a simple division into 「本論全名／所釋經略名」 tr. "full name in this treatise / short name in the sūtra explained". It is judged to be a case of 「異名同品」 tr. "different names for the same chapter": the full name encompasses the two meanings 「隨喜」 tr. "rejoicing" and 「迴向」 tr. "dedication", the short name picks out the one meaning 「隨喜」 tr. "rejoicing"; it is not a misplacement, not an altered character, and not a displacement of chapter order. In this edition the chapter name follows this treatise's base text, 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication" (the main axis for the chapter names of this edition is this treatise's base text, an established ruling; this section does not overturn it); 「隨喜品」 tr. "Chapter on Rejoicing" and the differences among the transmissions are all kept word for word in the comparative narrative, recorded side by side without judgement.

Chapter-number -1 step (continuing an established phenomenon · this chapter forms the eighth instance · confirmed from many sides). In this treatise the Shōgozō and Ishiyama texts give the chapter number as 「第三十八」 tr. "the thirty-eighth" (see the chapter-name collation notes above), one fewer than the base text's 「三十九」 tr. "thirty-nine", in the same direction and by the same offset as the continuous -1 step in the Shōgozō / Ishiyama transmission from Chapter 32 to Chapter 38, forming the eighth instance of the -1 step in the Shōgozō / Ishiyama transmission over the whole range of Chapters 32 to 39. The confirmation in this chapter is broader in three respects. First, the chapter-number tail note at the end of the fascicle〔T25 0496a18〕—the Song edition has, beneath the character 「一」 tr. "one" of the fascicle-end title, an interlinear note 「釋第三十八品」 tr. "commentary on the thirty-eighth chapter" (a step of -1), and the Yuan edition an interlinear note 「釋第三十九品」 tr. "commentary on the thirty-ninth chapter" (the correct step); this tail note of the Song edition goes in the same direction as the Shōgozō and Ishiyama (at the chapter title the Song edition has no -1 step; it is only in this tail note—recorded as it is). Second, the chapter-title group at the boundary of the next chapter〔T25 0496a21〕—the Ishiyama reads 「般若波羅蜜品第三十九照明品」 tr. "Prajñāpāramitā Chapter, the Thirty-ninth, Chapter on Illumination", marking the next chapter, "Illumination", Chapter 40, as 「三十九」 tr. "thirty-nine", the -1 step consistent from head to tail; the Shōgozō reads 「大智度經論釋第三十九品訖第三十品上是能品」 tr. "Commentary of the Mahāprajñāpāramitā-upadeśa sūtra-treatise, the thirty-ninth chapter ended; thirtieth chapter, upper, the chapter of ability" (transmitted as it stands in the base text; its 「第三十九品訖」 tr. "the thirty-ninth chapter ended" does not fit the step of the Shōgozō chapter title 「第三十八」 tr. "the thirty-eighth"; the mechanism is unclear, recorded without forcing an explanation). Third, the continued self-attestation of Huiying's commentary as an ancient master—at the opening of the main text of Huiying's commentary on this chapter: 「第三十八品者，即是諸分之中大分第三，明慈氏菩薩與善吉更復復宗因隨喜迴向明於波若」 tr. "The thirty-eighth chapter is the third great division among the divisions; it makes clear that the bodhisattva Compassionate One (Maitreya) and Good Auspice (Subhūti) once more return to the tenet, by way of rejoicing and dedication making prajñā clear"〔X46n0791 0880b09〕, using 「第三十八品」 tr. "the thirty-eighth chapter" for this chapter (thirty-nine), a deviation in the same direction as his calling Chapter 38 「第三十七品」 tr. "the thirty-seventh chapter" when explaining it—the second instance of an ancient master's self-attestation of the -1 step. The Shōgozō, the Ishiyama, the tail note of the Song edition, and Huiying's commentary—four parties, each from a different source, deviating in the same direction—are recorded without judging merit; the mechanism is unclear, and no explanation is forced.

Duplicate n attribute in the T223 mulu (recorded without forcing an explanation). On the side of the sūtra explained, T223, the mulu attribute ordinal of this chapter is 「n=39」 tr. "n=39" and the displayed title is 「39 隨喜品」 tr. "39 Chapter on Rejoicing"〔T08 0297b21〕, the displayed text and the attribute agreeing; however, the mulu n= attributes over the range of Chapters 36 to 39 of T223 were further checked: the Chapter on the Honoured Guide n=37, the Chapter on the Praise of the Dharma n=37 (duplicated), the Chapter on the Gift of Dharma n=39, the Chapter on Rejoicing n=39 (duplicated)—the mulu attribute of the preceding chapter, the Chapter on the Gift of Dharma, is also n=39, duplicating the number assigned to this chapter (37 duplicated, 39 duplicated, no 38), a continuing phenomenon at the CBETA encoding layer; but the sequence of displayed chapter numbers (36 / 37 / 38 / 39) is itself continuous and without error, and the alignment takes the displayed numbers and word-for-word comparison of content as the standard; recorded as it is, and this section does not force an explanation.

Full comparative reading of the cited sūtra (two-sided collation · sentence-by-sentence check of the opening). The opening of the 【經】 of this treatise's section ① and the sūtra explained's "Rejoicing" chapter are almost word for word the same text—this treatise reads 「爾時，彌勒菩薩摩訶薩語慧命須菩提：『有菩薩摩訶薩隨喜福德，與一切眾生共之，迴向阿耨多羅三藐三菩提，以無所得故』」 tr. "At that time the bodhisattva-mahāsattva Maitreya said to the venerable Subhūti: ‘There is a bodhisattva-mahāsattva who shares the merit of rejoicing with all beings and dedicates it to anuttarā samyaksaṃbodhi, with nothing to be attained’"〔T25 0487a07〕; T223 at the same passage reads 「爾時彌勒菩薩摩訶薩語慧命須菩提：『有菩薩摩訶薩隨喜福德與一切眾生共之，迴向阿耨多羅三藐三菩提，以無所得故』」 tr. "At that time the bodhisattva-mahāsattva Maitreya said to the venerable Subhūti: ‘There is a bodhisattva-mahāsattva who shares the merit of rejoicing with all beings and dedicates it to anuttarā samyaksaṃbodhi, with nothing to be attained’"〔T08 0297b22〕—the same opening of Maitreya addressing Subhūti, the same motif of rejoicing and dedication (differing only slightly in punctuation, not a divergence of content). It is judged to be 「異名同品」 tr. "different names for the same chapter", not a transplanting of a scene (following the two-sided collation discipline of case p21-1, the position was fixed by sentence-by-sentence comparison of the opening, not by searching one text with the words of another). The five Treatise layers of this treatise are a structural expansion in the form of a treatise; 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, and a full difflib computation, were not unfolded here; the fact that they were not unfolded is recorded as it is, left to later collation to check, and no estimate is used to fill the number.

V. The Prajñā Eye

The eye of this chapter lies in the full judgement of wrong and right on the single practice of 「隨喜迴向」 tr. "rejoicing and dedication"—it begins from the thesis 「但以心隨喜、其福最上」 tr. "rejoicing with the mind alone, its merit is supreme", passes through the difficulty 「取相不得如所念」 tr. "grasping at marks, it is not found as it is thought of", the answer 「正迴向不墮三顛倒」 tr. "right dedication does not fall into the three inversions", and the judgement 「雜毒／無雜毒」 tr. "mixed with poison / without poison", and finally comes to rest in the supreme rejoicing 「與解脫等」 tr. "equal to liberation". Its meaning can be summarised in five layers.

First, rejoicing and dedication are supreme and foremost—arising for the deliverance of all beings. Maitreya establishes the thesis: the bodhisattva shares the merit of rejoicing with all beings and dedicates it to the unsurpassed path, with nothing to be attained, and 「其福最上、第一、最妙、無上、無與等者」 tr. "its merit is supreme, foremost, most wondrous, unsurpassed, and without equal"〔T25 0487a13〕. The reason for its superiority: the merit of the two vehicles and of beings is 「為自調、為自淨、為自度」 tr. "for their own taming, for their own purification, for their own deliverance", whereas the bodhisattva's merit 「為調一切眾生、為淨一切眾生、為度一切眾生故起」 tr. "arises for the taming of all beings, for the purification of all beings, for the deliverance of all beings"〔T25 0487a18〕; the treatise's explanation further makes clear its intent of checking Śakra's self-satisfaction: 「菩薩但以心隨喜，則勝聲聞、辟支佛、一切眾生布施等及諸無漏功德，何況華香、供養經卷等」 tr. "if the bodhisattva merely rejoices with the mind, he surpasses the giving and the rest of śrāvakas, pratyekabuddhas, and all beings, and all merits without outflows—how much more flowers and incense, offerings to the scroll of the sūtra, and the like"〔T25 0487c01〕—without labouring body and speech, a single thought of rejoicing surpasses all offerings; this is the thesis on which the chapter is established.

Second, the difficulty of grasping at marks—the conditions and the matters are without anything existent; will one not be inverted? Subhūti raises the difficulty with the wisdom of ultimate emptiness: the roots of goodness of the past buddhas held in thought have long since passed into extinction; 「若善男子取相，不得如所念」 tr. "if a good man grasps at marks, it is not found as it is thought of"〔T25 0487b10〕; since 「諸緣、諸事無所有」 tr. "the conditions and the matters are without anything existent" and yet one dedicates grasping at marks, will one not fall into the three inversions of perception, mind, and view that 「無常謂常」 tr. "take the impermanent as permanent"〔T25 0487b11〕? And so on up to the pressing question: 「何等是緣？何等是事？何等是阿耨多羅三藐三菩提？何等是善根？何等是隨喜心迴向」 tr. "What is the condition? What is the matter? What is anuttarā samyaksaṃbodhi? What are the roots of goodness? What is the mind of rejoicing that dedicates"〔T25 0487b21〕—if this difficulty is not resolved, the one practice of rejoicing and dedication falls into recollection, imagining, and discrimination; the whole latter half of the chapter is set up to answer this difficulty.

Third, right dedication—the power of skilful means of prajñā, not giving rise to the perception of a buddha, exhausted and ceased, entering the nature of dharmas. The answer to this difficulty opens on both the capacity and the Dharma: as to capacity, those who 「久行六波羅蜜、多供養諸佛、種善根、與善知識相隨、善學自相空法」 tr. "have long practised the six perfections, made many offerings to the buddhas, planted roots of goodness, kept company with the good friend, and trained well in the dharma of the emptiness of specific marks"〔T25 0489a12〕 are able to do it, and those who have newly aroused the mind are also equal to it by the two causes and conditions of sharp faculties and the good friend; as to the Dharma, 「用心隨喜功德，迴向阿耨多羅三藐三菩提，是心盡、滅、變、離」 tr. "the mind with which one rejoices in merit and dedicates to anuttarā samyaksaṃbodhi—this mind is exhausted, ceased, changed, and departed"〔T25 0489b04〕—in recollecting the buddhas and the Saṅgha, 「不生佛想、不生僧想，無善根想」 tr. "one does not give rise to the perception of a buddha, does not give rise to the perception of the Saṅgha, and has no perception of roots of goodness", and the dedicating mind 「亦不生心想」 tr. "also does not give rise to the perception of mind"〔T25 0490b06〕; the mind, exhausted and ceased, enters the gate of impermanence and reaches the nature of dharmas, where 「法性中無有分別是心、是非心」 tr. "within the nature of dharmas there is no discriminating ‘this is mind, this is not mind’"〔T25 0491b02〕. Treatise ④ further judges its boundary: 「有相是一邊，無相是一邊，離是二邊行中道，是諸佛實相」 tr. "having marks is one extreme, being without marks is one extreme; departing from these two extremes and walking the middle way is the real mark of the buddhas"〔T25 0492c05〕—right dedication is not abandoning dedication; it is dedicating within not grasping at marks.

Fourth, the mixed poison and shooting at the ground—the judgement of wrong and right. Dedication that grasps at marks is like fine food mixed with poison: 「愚癡之人食之歡喜」 tr. "the foolish person eats it with delight", and 「飯欲消時，受若死、若死等苦」 tr. "when the meal is about to be digested, he suffers death or what is equal to death"〔T25 0492a13〕; not truly receiving, not truly grasping the marks, not truly reciting and reading, not understanding the meaning, and teaching others dedication that grasps at marks—「則為謗佛，不隨佛教、不隨法說」 tr. "this is to slander the Buddha, not following the Buddha's teaching, not following what the Dharma says"〔T25 0492b02〕. Right dedication follows what the buddhas know: 「如諸佛所知無上智慧，是諸善根相、是諸善根性，我亦如是隨喜」 tr. "As the buddhas know with their unsurpassed wisdom the mark of these roots of goodness and the nature of these roots of goodness, so too do I rejoice"〔T25 0492b09〕—「如諸佛所知隨喜，如射地無不著；若用餘道隨喜，如射餘物，或著、或不著」 tr. "rejoicing according to what the buddhas know is like shooting at the ground, which never fails to hit; rejoicing by other paths is like shooting at other things: sometimes it hits, sometimes it does not"〔T25 0493a20〕. According to what the buddhas know, one surely obtains real rejoicing and the dedication is not in vain; according to one's own grasping at marks, the merit is exhausted and harm arises. Sūtra ⑤ further weighs step by step: the ten wholesome paths, the four dhyānas, the five supernormal powers, up to offerings as many as the sands of the Ganges, are all not equal to 「於諸善根心不著，迴向阿耨多羅三藐三菩提」 tr. "the mind not attached to the roots of goodness, dedicating to anuttarā samyaksaṃbodhi"〔T25 0493c15〕, and the gods' four praises say 「最大迴向……不墮二法」 tr. "the greatest dedication … does not fall into dual dharmas"〔T25 0494a14〕.

Fifth, equal to liberation—the ultimate of supreme rejoicing (where the close of the chapter comes to rest). The Buddha himself answers 「云何名隨喜最上」 tr. "what is called supreme rejoicing": recollecting the dharmas of the three times 「不取不捨、不念非不念、不得非不得」 tr. "neither grasped nor relinquished, neither thought of nor not thought of, neither found nor not found"〔T25 0494c03〕, giving and so on up to the marks of all dharmas are all 「與解脫等」 tr. "equal to liberation", and rejoicing and dedication 「亦與解脫等，不生不滅故」 tr. "are also equal to liberation, because they neither arise nor cease"〔T25 0495a01〕; Treatise ⑤ finally judges five pairs of difference—「先福德有量，今福德無量；先福德有盡，今福德無盡；先福德雜毒，今福德無毒；先福德隨生死，今福德隨涅槃；先福德不定，或作佛、或退，今福德定到，必疾作佛」 tr. "Before, the merit was measurable; now the merit is immeasurable. Before, the merit was exhaustible; now the merit is inexhaustible. Before, the merit was mixed with poison; now the merit is without poison. Before, the merit followed birth and death; now the merit follows nirvāṇa. Before, the merit was not fixed—one might make a buddha or might fall back; now the merit is fixed in its arrival, and one is sure to make a buddha quickly"〔T25 0496a09〕—and concludes with the four kinds of people: 「若凡夫人求世間樂，若聲聞、辟支佛人求涅槃樂，若諸菩薩摩訶薩求佛樂」 tr. "whether ordinary people seeking worldly pleasure, or śrāvakas and pratyekabuddhas seeking the pleasure of nirvāṇa, or bodhisattva-mahāsattvas seeking the pleasure of buddhahood"〔T25 0496a14〕. A single thought of rejoicing, dedicated with nothing to be attained, surpasses practice with something to be attained for immeasurable kalpas—the one sentence 「應如是隨喜生福德迴向阿耨多羅三藐三菩提，如此品中說」 tr. "one should thus rejoice, give rise to merit, and dedicate it to anuttarā samyaksaṃbodhi, as is said in this chapter"〔T25 0496a16〕 closes the whole chapter, running from beginning to end with the first layer of this eye.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary; the ancient masters' citations and explanations lean wherever the material happens to fall. The ancient masters' rereading of this chapter is of three kinds: Jizang's commentary, which explains the sūtra being explained, preserves a complete dedicated section; Huiying's commentary, which explains the treatise, covers Fascicle 61, to which this chapter belongs; and Junzheng's book also has one citation by name (its first appearance in this chapter, after consecutive zero hits in Chapters 37 and 38). This section records the correspondence between what each commented on or cited and this chapter, and does not judge the relative merit of the interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on the sūtra explained's "Rejoicing" chapter begins at〔X24n0451 0276a15〕 (mulu 「隨喜品第三十九」 tr. "Chapter on Rejoicing, the Thirty-ninth") and runs to just before〔X24n0451 0280a11〕 (before the start of the next mulu, 「照明品第四十」 tr. "Chapter on Illumination, the Fortieth"; this section determines it by the continuous sequence of the mulu; occurrences of the word 「隨喜」 tr. "rejoicing" still seen after 0280a11 belong to continued use in the text of the next chapter, not to the commentary section on this chapter), covering the whole of the sūtra of this chapter. Four points are worth recording. First, the overall judgement of the chapter's position—「九品半經開為二段，前八品半經受持讀誦書寫解說乃至供養般若故其福無邊，今一品明直依般若嘿念隨喜不動身口得福無邊」 tr. "The sūtra of nine and a half chapters is opened into two sections: the preceding eight and a half chapters of the sūtra make clear that by receiving and upholding, reading and reciting, writing out and explaining, and so on up to making offerings to prajñā, its merit is boundless; now this one chapter makes clear that directly relying on prajñā, silently recollecting and rejoicing, without moving body and speech, one obtains boundless merit"〔X24n0451 0276a16〕: Jizang places this chapter, with 「不動身口、嘿念隨喜」 tr. "not moving body and speech, silently recollecting and rejoicing", above the merit of offering, upholding, and expounding in the preceding eight and a half chapters, corresponding to this treatise's meaning of 「不勞身、口業」 tr. "without labouring the karma of body and speech". Second, the two meanings of its arising—「二者、上明香華等供養得無邊福，天主自慶此是我等能辦非出家人所有，今欲報其自多之情，明起一隨喜則其福無邊」 tr. "Second: above it was made clear that offerings of incense, flowers, and the like obtain boundless merit, and the lord of the gods congratulated himself that this was something they could accomplish and not something possessed by those who have gone forth; now, wishing to answer his self-satisfaction, it makes clear that if one gives rise to a single rejoicing its merit is boundless"〔X24n0451 0276a22〕: its 「報其自多之情」 tr. "answer his self-satisfaction" meets meaning for meaning this treatise's Treatise ① 「彌勒欲抑其自多之情」 tr. "Maitreya wished to check his self-satisfaction"〔T25 0487b29〕; the ancient master read out the same arrangement. Third, the distinction between rejoicing and dedication—「於他功德則生隨喜，自之功德則宜迴向，他功德不可迴向，但有發願令迴向也」 tr. "In regard to the merit of others one gives rise to rejoicing; one's own merit should be dedicated; the merit of others cannot be dedicated—one can only make a vow that it be dedicated"〔X24n0451 0276b07〕, and he further opens four propositions on rejoicing (whether what is rejoiced in is with something to be attained or with nothing to be attained, and whether the rejoicing mind is with something to be attained or with nothing to be attained). Fourth, the distinction between rejoicing and repentance—「問：隨喜如是，懺悔云何？答：如般若觀隨喜，無福不生，無罪不滅」 tr. "Question: rejoicing is thus; what of repentance? Answer: when rejoicing is contemplated as prajñā contemplates, there is no merit that does not arise and no sin that is not extinguished"〔X24n0451 0276c01〕: in this section Jizang specifically distinguishes the relation among the three practices of rejoicing, dedication, and repentance, which has direct citation value for the Exposition layer at the drafting stage.

Huiying's Commentary (X46n0791). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles; Fascicle 61 of the treatise, to which this chapter belongs, falls precisely within its coverage (continuing the coverage of the preceding chapter). Its line-by-line commentary on this chapter begins at〔X46n0791 0880b08〕 (the commentary title 「釋隨喜迴向品第三十九」 tr. "Commentary on the Chapter on Rejoicing and Dedication, the Thirty-ninth", immediately after the preceding chapter) and covers the treatise part of this chapter (the range of its start and end in the main text and its section-by-section correspondence with the passages within the chapter were not checked section by section here; the gap is recorded as it is). Three points are worth recording. First, the great judgement of the chapter's position—「第三十八品者，即是諸分之中大分第三，明慈氏菩薩與善吉更復復宗因隨喜迴向明於波若」 tr. "The thirty-eighth chapter is the third great division among the divisions; it makes clear that the bodhisattva Compassionate One (Maitreya) and Good Auspice (Subhūti) once more return to the tenet, by way of rejoicing and dedication making prajñā clear"〔X46n0791 0880b09〕: Huiying judges this chapter to be the 「諸分之中大分第三」 tr. "third great division among the divisions" of his scheme, and makes clear the structure of paired exchange in which Maitreya (the Compassionate One) and Subhūti (Good Auspice) 「復宗」 tr. "return to the tenet", by way of rejoicing and dedication making prajñā clear. Second, the reason for the sequence—「何故次校量之後明隨喜等義？論隨喜者，要須以諸功德用為隨喜，上教量分中既應明功德不可思量，今欲以上來功德普一切共迴向佛道，故次校量之後明隨喜等義」 tr. "Why, after the weighing, is the meaning of rejoicing and the rest made clear? In discussing rejoicing, one must take the various merits as what is rejoiced in; above, in the division on weighing, it was made clear that merit is inconceivable and immeasurable; now, wishing to share all the merits spoken of so far universally with all and dedicate them to the Buddha path, therefore after the weighing the meaning of rejoicing and the rest is made clear"〔X46n0791 0880b10〕: the chapters on weighing make merit clear, this chapter dedicates the merit—explaining how the chapter order arises one from another. Third, the self-attestation on the chapter name and the -1 step—he cites the Ten Abodes Vibhāṣā to prove that 「應名隨喜迴向品」 tr. "it should be named the Chapter on Rejoicing and Dedication", while T223 「略故但言隨喜品」 tr. "abbreviates, and so simply says Chapter on Rejoicing" (for the citation see Section IV), and he uses 「第三十八品」 tr. "the thirty-eighth chapter" for this chapter (the ancient master's self-attestation of the -1 step; see Section IV); both are the ancient-master basis for the network of chapter names of this chapter.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · an ancient master of the Three Treatise school of the Sui. A search back through the whole book for 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication" yields zero hits, and for 「隨喜品」 tr. "Chapter on Rejoicing" one hit—「又大品經第十一隨喜品問彌勒菩薩云：未來有當果脩行，得汝所念，得此果不？菩薩答云：不得也」 tr. "Further, in the Larger Sūtra, eleventh, the Chapter on Rejoicing asks the bodhisattva Maitreya: ‘In the future there is practice toward a result to come; obtaining what you have in mind, does one obtain this result?’ The bodhisattva answers: ‘It is not obtained.’"〔X46n0784 0611b11〕: Junzheng explicitly names 「大品經第十一隨喜品」 tr. "the Larger Sūtra, eleventh, Chapter on Rejoicing", summarising the exchange of Sūtra ① of this chapter—Subhūti's (in the sūtra text it is in fact Subhūti who asks Maitreya) 「如所念可得不」 tr. "can it be found as it is thought of" and Maitreya's answer 「不得如所念」 tr. "it is not found as it is thought of"—in support of his own meaning (his wording sums up the questioner as 「問彌勒菩薩」 tr. "asks the bodhisattva Maitreya", which is a citation of the gist, not a word-for-word citation of the sūtra; 「第十一」 tr. "eleventh" is his designation of the fascicle number on which he relies)—after consecutive zero hits in Chapters 37 and 38, Junzheng cites this chapter by name for the first time; recorded as it is.

VII. Cross-reading and Further Resonances

On the line of meaning of this chapter, four 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 「帝釋供養福→彌勒隨喜勝」 tr. "Śakra's merit of offering → Maitreya's rejoicing is superior" (carrying on the line of the preceding chapters · recorded without judgement). The three preceding chapters (on offering, on the relics, on the gift of Dharma) weigh the merit of offering to prajñā through the dialogue between the Buddha and Śakra; in this chapter the axis turns—Treatise ① itself makes it clear: 「先七品中，佛命須菩提令說般若，中間帝釋多問、多說功德事。今彌勒順佛本意，還欲令須菩提因隨喜法廣說般若波羅蜜」 tr. "In the preceding seven chapters, the Buddha commanded Subhūti to expound prajñā; in between, Śakra asked much and spoke much about matters of merit. Now Maitreya, following the Buddha's original intent, wishes again to have Subhūti expound prajñāpāramitā at length by way of the dharma of rejoicing"〔T25 0487b24〕, and Maitreya 「欲抑其自多之情」 tr. "wished to check his self-satisfaction"〔T25 0487b29〕 and made clear that rejoicing with the mind surpasses offerings of flowers and incense—from the weighing of offerings of wealth and of Dharma it runs down to the weighing of a single thought of rejoicing; the preceding chapters make clear that the merit of offering to prajñā is great, this chapter makes clear that rejoicing and dedication is higher still; the line of weighing carries on, while the speaker structure turns to the paired exchange of Maitreya and Subhūti.

Second, cross-reading within the treatise of 「破生品」 tr. "Chapter on Refuting Arising" (a hard link within this treatise itself · recorded without judgement). Treatise ⑤ explains that form's going beyond the three realms is the real mark of form—「是色出三界者，即是色實相，初、後生相不可得，如〈破生品〉中說」 tr. "This form's going beyond the three realms is the real mark of form; the mark of arising, first and last, is unfindable, as is said in the chapter ‘Refuting Arising’"〔T25 0495a27〕: the treatise-author himself points to the meaning of non-arising in the chapter "Refuting Arising" in the earlier part of this treatise as the basis here for 「法無生則無法、無法中不可迴向」 tr. "if a dharma is unarisen there is no dharma; where there is no dharma one cannot dedicate"; the further resonance within the treatise forms a chain of its own, and this section records its trace.

Third, later citations (the line of the five repentances in Tiantai calming and contemplation · thematic association and near word-for-word adoption recorded side by side in separate layers). The two sections on rejoicing and dedication in the chapter on the five repentances of Zhiyi's Great Calming and Contemplation are deeply connected with the line of meaning of this chapter—its section on rejoicing explicitly names what it relies on: 「《法華》隨喜法、《大品》隨喜人，人、法互舉耳」 tr. "the Lotus rejoices in the Dharma, the Larger Sūtra rejoices in persons; persons and Dharma are simply raised in turn"〔T46n1911 0098b21〕 (「《大品》隨喜」 tr. "the rejoicing of the Larger Sūtra" refers to the sūtra explained in this chapter); its section on right dedication, 「正迴向者：斷三界道，滅諸戲論，乾煩惱泥，滅棘刺林，捨除重檐；不取、不念、不見、不得、不分別」 tr. "Right dedication: cutting off the path of the three realms, extinguishing all idle discourse, drying the mud of the afflictions, destroying the forest of thorns, casting off the heavy burden; not grasping, not thinking of, not seeing, not finding, not discriminating"〔T46n1911 0098b26〕, takes its meaning from the passage of praise in Treatise ③ of this chapter—「斷生死道」 tr. "cutting off the path of birth and death", 「滅諸戲論」 tr. "extinguishing all idle discourse", 「棄重擔」 tr. "casting away the heavy burden"〔T25 0491a01〕—and from Sūtra ⑤'s 「不取不捨、不念非不念」 tr. "neither grasped nor relinquished, neither thought of nor not thought of", while the wording is not word for word; as for 「我順諸法，隨喜迴向，如三世諸佛所知、所見、所許。是名『真實正迴向』」 tr. "I, according with all dharmas, rejoice and dedicate as the buddhas of the three times know, see, and permit. This is called ‘true right dedication’"〔T46n1911 0098c01〕, this is an adoption of the meaning of this chapter's 「如諸佛所知，我亦如是迴向」 tr. "as the buddhas know, so too do I dedicate"〔T25 0492b10〕; the triple 「所知、所見、所許」 tr. "know, see, and permit" is Zhiyi's own elaboration, not word for word from this chapter—a thematic association is recorded, without judging it a word-for-word citation. Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation, explaining this passage, has one near word-for-word adoption and one explicitly named citation: 「以善法體不可與人。故今直以無畏無惱。以施眾生」 tr. "because the substance of wholesome dharmas cannot be given to others, therefore now one simply gives fearlessness and freedom from vexation to beings"〔T46n1912 0383c07〕 is a near word-for-word adoption of this chapter's Treatise ① 「善法體不可與人，今直以無畏、無惱施與眾生用」 tr. "the substance of wholesome dharmas cannot be given to others; now one simply gives fearlessness and freedom from vexation for beings' use"〔T25 0488a12〕 (the seven consecutive characters 「善法體不可與人」 tr. "the substance of wholesome dharmas cannot be given to others" match byte for byte); further, 「大論問曰。何故名二乘為自調自淨自度。而不迴向。答。戒為自調禪為自淨慧為自度」 tr. "The Great Treatise asks: why are the two vehicles called their own taming, their own purification, their own deliverance, and do not dedicate? Answer: morality is their own taming, meditation is their own purification, wisdom is their own deliverance"〔T46n1912 0383c17〕 explicitly names the 「大論」 tr. "Great Treatise", summarising the meaning of this chapter's Treatise ① 「持戒者，是自調；修禪者，是自淨；智慧者，是自度」 tr. "keeping morality is one's own taming; cultivating meditation is one's own purification; wisdom is one's own deliverance"〔T25 0488a17〕 (the order of the wording differs slightly; a citation of the gist). As for his simile of the skilled craftsman and the one wielding the axe, 「如巧匠指示倍得價直。執斧之人倍用功力」 tr. "like a skilled craftsman who, by pointing out, obtains double the price, while the one who wields the axe spends double the effort"〔T46n1912 0383c14〕, a search back in the source text of the two units of this chapter for 「巧匠」 tr. "skilled craftsman" and 「執斧」 tr. "wields the axe" yields zero hits for both—Zhanran set up the simile himself or has some other source; a thematic association is recorded, not attached to this chapter, without judging it a word-for-word citation.

Fourth, linking into the treasury (stable citation · soft citation). This chapter's judgement of the poison in 「取相迴向」 tr. "dedication that grasps at marks", its method of right dedication 「如諸佛所知，我亦如是迴向」 tr. "as the buddhas know, so too do I dedicate", and its supreme rejoicing 「與解脫等」 tr. "equal to liberation" are the sūtra and treatise basis for the Mahāyāna meaning of dedication, and are fixed at the stable citation〔T25n1509 隨喜迴向品·卷六十一〕; 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 that it is preserved there. This belongs to the further resonances 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 61 of the Mahāprajñāpāramitā-upadeśa〔T25 0487a02–0496a21〕 (the main text of the chapter body begins from the chapter title〔T25 0487a02〕 and ends at the line of the fascicle-end title 「大智度論卷第六十一」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-one"〔T25 0496a18〕; the next chapter, "Illumination", Chapter 40, continues in the following fascicle, and the collation notes of the chapter-title group at the boundary of the next chapter are fixed at〔T25 0496a21〕); the collation text for the sūtra explained is the "Rejoicing" chapter of the Mahāprajñāpāramitā Sūtra〔T08 0297b21 起〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0276a15–0280a11〕, up to just before the end point) and Huiying's Commentary (X46n0791, covering this chapter from〔X46n0791 0880b08 起〕), while Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has one citation by name〔X46n0784 0611b11〕 (see Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts, as well as the Korean Canon (K) and CBETA's collation.

Collation notes on the chapter-name / fascicle-title group (the evidential basis for the two-type network and the -1 step · listed separately). The collation notes on the fascicle-title group at the head of the chapter〔T25 0487a02〕 set out the variant texts of the chapter name together—its general entry reads 「大智度論釋隨喜迴向品第三十九【大】｜大智度論釋隨喜品第三十八【聖】｜摩訶般若波羅蜜品第三十八隨喜品【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Rejoicing and Dedication, the Thirty-ninth’ in the Taishō; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Rejoicing, the Thirty-eighth’ in the Shōgozō; ‘Mahāprajñāpāramitā Chapter, the Thirty-eighth, Chapter on Rejoicing’ in the Ishiyama", and it is further split out as 「迴向【大】｜〔－〕【宮】」 tr. "‘dedication’ in the Taishō; [absent] in the Palace" (the Palace chapter name lacks 「迴向」 tr. "dedication"); as for the two entries on the authorship and translation signatures—both are absent in the Shōgozō and Ishiyama, and the Song, Yuan, Ming, and Palace read 「龍樹菩薩造」 tr. "composed by the bodhisattva Nāgārjuna" and 「姚秦三藏法師鳩摩羅什譯」 tr. "translated by the Tripiṭaka Dharma master Kumārajīva of the Yao Qin". Taken together with the T223 side's base text 「隨喜品」 tr. "Chapter on Rejoicing" and the Khitan edition's inline note 「隨喜迴向品」 tr. "Chapter on Rejoicing and Dedication", the X24 title 「隨喜品第三十九」 tr. "Chapter on Rejoicing, the Thirty-ninth", and the X46 title 「釋隨喜迴向品第三十九」 tr. "Commentary on the Chapter on Rejoicing and Dedication, the Thirty-ninth" and body 「第三十八品」 tr. "the thirty-eighth chapter", these are the evidential basis for the two-type network of chapter names and the -1 step—recorded side by side as they are, without forcing a reconciliation.

Collation notes at the fascicle end and at the boundary of the next chapter (the -1-step tail note of the Song edition · the Shōgozō and Ishiyama at the boundary of the next chapter · listed separately). At the fascicle end〔T25 0496a18〕—「一【大】｜一（釋第三十八品）夾註【宋】｜一（釋第三十九品）夾註【元】」 tr. "‘one’ in the Taishō; ‘one (commentary on the thirty-eighth chapter)’ as an interlinear note in the Song; ‘one (commentary on the thirty-ninth chapter)’ as an interlinear note in the Yuan": the Song edition records beneath the fascicle-end title 「釋第三十八品」 tr. "commentary on the thirty-eighth chapter", whose chapter number does not agree with the base text's 「三十九」 tr. "thirty-nine" (a step of -1), while the Yuan records 「釋第三十九品」 tr. "commentary on the thirty-ninth chapter" at the correct step—this is the Song edition's confirmation of the -1 step at the layer of the fascicle-end tail note (at its chapter title there is no -1 step). At the boundary of the next chapter〔T25 0496a21〕—「大智度論釋照明品第四十【大】｜大智度經論釋第三十九品訖第三十品上是能品【聖】｜般若波羅蜜品第三十九照明品【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Illumination, the Fortieth’ in the Taishō; ‘Commentary of the Mahāprajñāpāramitā-upadeśa sūtra-treatise, the thirty-ninth chapter ended; thirtieth chapter, upper, the chapter of ability’ in the Shōgozō; ‘Prajñāpāramitā Chapter, the Thirty-ninth, Chapter on Illumination’ in the Ishiyama": the Ishiyama marks the next chapter as 「三十九」 tr. "thirty-nine" (the -1 step in sūtra-title form, consistent from head to tail); the Shōgozō is transmitted as it stands in the base text, as above, recorded without forcing an explanation. All are evidential bases bearing on the counting of chapter numbers; see Section IV.

The interlinear-note entry on the three sections of homage to the Buddha · the CBETA compound entry (listed separately). For the sentence of Treatise ⑤ 「菩薩禮佛有三品」 tr. "the bodhisattva's homage to the Buddha has three sections"〔T25 0495b09〕—the collation note records that the twenty-six characters from 「菩薩」 tr. "bodhisattva" through 「請諸佛品」 tr. "the section on entreating the buddhas" are in all of the Song, Yuan, Ming, Palace, and Shōgozō an interlinear note (in the Shōgozō, beneath the character 「品」 tr. "section" there is the character 「也」 tr. "ye (a final particle)"), that is, these five texts take this sentence as a note and not as main text; for the same sentence, 「三【大】｜五【宮】」 tr. "‘three’ in the Taishō; ‘five’ in the Palace", the Palace edition reads 「禮佛有五品」 tr. "homage to the Buddha has five sections"—the readings of the variant texts are preserved side by side, and the main text still follows the reading 「三品」 tr. "three sections" of the current base text. Further, for the sentence of the eighth question〔T25 0495c22〕, 「名【大】｜各【CB】【麗-CB】【宮】【石】」 tr. "‘name’ in the Taishō; ‘each’ in CB, in the Korean Canon as corrected by CB, in the Palace, and in the Ishiyama"—CBETA, following the Korean Canon (K14n0549_p1114c05), corrects 「名」 tr. "name" to 「各」 tr. "each" (「各各相」 tr. "each its own mark"), a compound entry bearing the Korean Canon page as its source, unlike the ordinary side-by-side setting of variant readings, and so it is listed separately.

Complete ledger of collation notes (all two hundred and six entries reconciled · as they stand in the base text). Below, transcribed as they stand from the working base text: the collation notes of this chapter total two hundred and six (one hundred and seven anchored in the First Part itself · seventy-seven anchored in the Last Part itself · twenty-two star-corresp, agreeing mechanically with app 206 at the head of the working base text and with the tool value of extract --check), in which the collation notes anchored in this chapter itself (own) and the refrain-recursive repeated citations within the chapter (star-corresp) 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 star entries of this chapter number twenty-two in all, and their corresp targets are all existing seven-digit numeric note ids within the chapter (a different processing path from the hex-tail format of Chapter 38; the star-corresp of this chapter resolve directly to numeric targets, the method being recorded in the preparatory materials); the loc listed is the line to which the corresp target belongs, and the target is marked with each entry, without fabrication:

First Part (one hundred and seven entries anchored in the unit itself)

• 〔T25 0487a02〕大智度論釋隨喜迴向品第三十九【大】｜大智度論釋隨喜品第三十八【聖】｜摩訶般若波羅蜜品第三十八隨喜品【石】(core of the chapter-name / fascicle-title group · the Shōgozō chapter name lacks 「迴向」 tr. "dedication" and its chapter number is a step of -1 · the Ishiyama in sūtra-title form, a step of -1 · see Section IV)
• 〔T25 0487a02〕迴向【大】｜〔－〕【宮】(chapter name · the Palace lacks the two characters 「迴向」 tr. "dedication" = the Palace chapter name reads 「隨喜品」 tr. "Chapter on Rejoicing" · see Section IV)
• 〔T25 0487a05〕聖者龍樹造【大】｜龍樹菩薩造【宋】【元】【明】【宮】｜〔－〕【聖】【石】(difference in the authorship signature · absent in the Shōgozō and Ishiyama)
• 〔T25 0487a06〕後秦龜茲國三藏鳩摩羅什譯【大】｜〔－〕【聖】【石】｜姚秦三藏法師鳩摩羅什譯【宋】【元】【明】【宮】(difference in the translation signature · absent in the Shōgozō and Ishiyama)
• 〔T25 0487a07〕【經】【大】｜〔－〕【宋】【宮】
• 〔T25 0487a10〕一切【大】｜〔－〕【宋】【宮】
• 〔T25 0487a10〕福【大】｜〔－〕【元】【明】
• 〔T25 0487a14〕者【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0487a15〕所【大】｜起所【元】【明】【聖】【石】
• 〔T25 0487a20〕言【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0487a21〕是佛【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0487a22〕至【大】｜乃至【元】【明】
• 〔T25 0487a22〕乃至【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0487a25〕持戒【大】｜若持戒【石】
• 〔T25 0487a25〕福德【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0487a25〕修定【大】｜若修定【石】
• 〔T25 0487a27〕及【大】｜〔－〕【石】
• 〔T25 0487b01〕根【大】｜眾【明】
• 〔T25 0487b02〕福【大】｜功【石】
• 〔T25 0487b06〕是心【大】｜心是【宋】【宮】
• 〔T25 0487b11〕諸緣、諸事【大】｜諸事諸緣【宋】【元】【明】【宮】｜〔－〕【聖】
• 〔T25 0487b13〕辟支佛【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0487b21〕者【大】｜〔－〕【宋】【宮】
• 〔T25 0487b23〕【論】【大】｜〔－〕【宋】【宮】
• 〔T25 0487c01〕其【大】｜甚【聖】
• 〔T25 0487c03〕等【大】｜〔－〕【石】
• 〔T25 0487c10〕告【大】｜先【元】【明】【石】
• 〔T25 0487c11〕欣赴【大】｜作起【聖】
• 〔T25 0487c16〕所【大】｜所共【聖】【石】
• 〔T25 0487c22〕樂【大】｜安隱【石】
• 〔T25 0487c26〕慧【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0488a05〕種【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0488a07〕事【大】｜乘【聖】
• 〔T25 0488a12〕直【大】｜但【石】
• 〔T25 0488a12〕惱【大】｜總【聖】
• 〔T25 0488a13〕義【大】｜此義【宋】【元】【明】【宮】
• 〔T25 0488a15〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0488a19〕命【大】｜念【聖】
• 〔T25 0488b11〕相【大】｜想【聖】
• 〔T25 0488b12〕無【大】｜〔－〕【聖】
• 〔T25 0488b17〕去【大】｜至【石】
• 〔T25 0488b17〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0488b20〕心、【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0488b24〕功【大】｜〔－〕【聖】
• 〔T25 0488b29〕為【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0488c04〕說【大】｜諸【聖】
• 〔T25 0488c07〕度【大】｜〔－〕【石】
• 〔T25 0488c09〕種【大】｜種種【宋】【元】【明】【宮】
• 〔T25 0488c13〕起【大】｜趣【聖】
• 〔T25 0488c13〕者【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0488c14〕隨喜【大】｜隨喜者【石】
• 〔T25 0488c16〕六【大】｜八【宮】
• 〔T25 0488c17〕起【大】｜念【石】
• 〔T25 0488c21〕若【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0488c27〕而【大】｜〔－〕【石】
• 〔T25 0489a04〕相【大】｜想【元】【明】
• 〔T25 0489a09〕亦【大】｜〔－〕【石】
• 〔T25 0489a16〕以不【大】｜不以【石】
• 〔T25 0489a26〕亡【大】｜忘【宋】【元】【明】【宮】
• 〔T25 0489a27〕護【大】｜誰【聖】
• 〔T25 0489a29〕義【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0489b06〕是【大】｜有【宋】【宮】【聖】
• 〔T25 0489b12〕無有【大】｜有無【聖】
• 〔T25 0489b13〕菩提【大】｜菩提亦【聖】【石】
• 〔T25 0489b17〕隨喜心【大】｜〔－〕【宋】【元】【明】【宮】｜而隨喜心【聖】【石】
• 〔T25 0489b19〕是【大】｜〔－〕【石】
• 〔T25 0489b25〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0489b25〕雖【大】｜離【聖】
• 〔T25 0489b29〕不【大】｜不能【石】
• 〔T25 0489b29〕能【大】｜法【石】
• 〔T25 0489c01〕不二【大】｜不二法【元】【明】【聖】【石】
• 〔T25 0489c02〕名【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0489c07〕善【大】｜前【宋】【元】【明】【宮】【聖】
• 〔T25 0489c11〕久【大】｜人【宮】｜久人【聖】【石】
• 〔T25 0489c17〕況【大】｜〔－〕【聖】
• 〔T25 0489c18〕法【大】｜法法【元】【明】
• 〔T25 0489c24〕緣事【大】｜事緣【宋】【宮】【聖】
• 〔T25 0490a15〕授【大】｜捨【聖】
• 〔T25 0490a21〕菩薩【大】｜菩薩法【石】
• 〔T25 0490a22〕乃【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0490a25〕生死【大】｜〔－〕【宮】【石】
• 〔T25 0490a28〕以【大】｜用【石】
• 〔T25 0490a29〕喜【大】｜盡【聖】
• 〔T25 0490a29〕者【大】｜〔－〕【宋】【宮】｜應隨喜隨喜已【聖】
• 〔T25 0490b04〕者【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0490b15〕處【大】｜處及【聖】【石】
• 〔T25 0490b15〕如是【大】｜如是滅【聖】【石】
• 〔T25 0490b16〕邪【大】｜耶【聖】
• 〔T25 0490b24〕功德【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0490b26〕知是【大】｜〔－〕【聖】
• 〔T25 0490b27〕法【大】｜法是【元】【明】【聖】【石】
• 〔T25 0490c06〕耶【大】｜〔－〕【石】
• 〔T25 0490c07〕答【大】｜〔－〕【石】
• 〔T25 0490c25〕減【大】｜損【石】
• 〔T25 0490c27〕所【大】｜〔－〕【聖】
• 〔T25 0491a05〕故【大】｜故故【元】【明】【聖】【石】
• 〔T25 0491a11〕如【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0491a12〕屐【大】｜跋【聖】
• 〔T25 0491a12〕滅【大】｜〔－〕【石】
• 〔T25 0491a12〕五分【大】｜分五【宋】【元】【明】【宮】【聖】
• 〔T25 0491a13〕分五【大】｜五分【宋】【元】【明】【宮】【聖】
• 〔T25 0491a20〕作【大】｜非【宋】【元】【明】【宮】
• 〔T25 0491a24〕想【大】｜相【宋】【宮】【聖】
• 〔T25 0491a24〕想【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0491b20〕況【大】｜何況【聖】【石】
• 〔T25 0491b21〕是【大】｜是故【石】
• 〔T25 0491b22〕墮【大】｜隨【聖】

Last Part (seventy-seven entries anchored in the unit itself)

• 〔T25 0491b24〕起【大】｜作【石】
• 〔T25 0491b25〕亦知【大】｜離亦知離【石】
• 〔T25 0491b25〕離【大】｜雖【聖】
• 〔T25 0491b29〕若【大】｜若是【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0491c06〕檀波羅蜜【大】｜〔－〕【石】
• 〔T25 0491c18〕作【大】｜亦【宋】【元】【明】【宮】
• 〔T25 0491c21〕諸【大】｜諸法【石】
• 〔T25 0492a05〕如【大】｜以【宋】【宮】【聖】
• 〔T25 0492a09〕得、【大】｜〔－〕【宋】【宮】
• 〔T25 0492a11〕美【大】｜義【聖】
• 〔T25 0492a12〕而【大】｜而其【元】【明】
• 〔T25 0492a14〕誦讀【大】｜讀誦【宋】【元】【明】【宮】
• 〔T25 0492a16〕未來、現在十方【大】｜十方未來現在【宋】【宮】
• 〔T25 0492a16〕已【大】｜以【石】
• 〔T25 0492a22〕世界【大】｜國土【石】
• 〔T25 0492b01〕動【大】｜勳【聖】
• 〔T25 0492b08〕諸【大】｜修諸【元】【明】【聖】
• 〔T25 0492b18〕諸法【大】｜諸法者【聖】【石】
• 〔T25 0492b23〕是【大】｜是名【聖】【石】
• 〔T25 0492b29〕自相【大】｜相自【石】
• 〔T25 0492c07〕不墮【大】｜不墮無【聖】
• 〔T25 0492c11〕以【大】｜知【宋】【宮】【聖】
• 〔T25 0493a03〕於【大】｜相【聖】
• 〔T25 0493a03〕受【大】｜愛【宮】
• 〔T25 0493a06〕根【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0493a08〕名「死【大】｜死名【聖】
• 〔T25 0493a11〕逗【大】｜讀【聖】【石】
• 〔T25 0493a14〕意【大】｜心【石】
• 〔T25 0493a20〕餘物【大】｜物餘【聖】
• 〔T25 0493a23〕佛【大】｜諸佛【石】
• 〔T25 0493a24〕【經】【大】｜〔－〕【宋】【宮】
• 〔T25 0493b09〕無【大】｜不【宋】【元】【明】【宮】
• 〔T25 0493b12〕如【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0493b16〕不【大】｜不名【宋】【元】【明】【宮】
• 〔T25 0493b17〕法【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0493b20〕無【大】｜不【宋】【元】【明】【宮】【聖】
• 〔T25 0493b20〕錯謬【大】｜謬錯【宋】【元】【明】【宮】
• 〔T25 0493b24〕法【大】｜〔－〕【宋】【宮】
• 〔T25 0493b25〕無【大】｜不【宋】【元】【明】【宮】
• 〔T25 0493c07〕是【大】｜〔－〕【宋】【宮】【聖】【石】
• 〔T25 0493c07〕是法相【大】｜是法是法相【宋】【宮】
• 〔T25 0493c08〕讚【大】｜語【宋】【宮】【聖】
• 〔T25 0493c13〕定【大】｜空【聖】
• 〔T25 0493c16〕最上【大】｜須菩提是善男子善女人福德最上【聖】【石】
• 〔T25 0494a03〕告【大】｜語【石】
• 〔T25 0494a06〕等【大】｜等者【元】【明】【石】
• 〔T25 0494a07〕千【大】｜千萬【宋】【元】【明】【宮】
• 〔T25 0494a07〕倍【大】｜〔－〕【宋】【宮】
• 〔T25 0494a13〕子【大】｜〔－〕【宋】【宮】
• 〔T25 0494a17〕無數【大】｜無數百千億【聖】【石】
• 〔T25 0494a18〕瓔珞【大】｜纓絡【聖】
• 〔T25 0494a18〕香【大】｜百【聖】
• 〔T25 0494a19〕作【大】｜〔－〕【宋】【宮】
• 〔T25 0494a19〕如【大】｜〔－〕【元】【明】
• 〔T25 0494a23〕刪【大】｜珊【元】【明】｜那【聖】
• 〔T25 0494a28〕王【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0494a29〕作【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0494b29〕說【大】｜所說【元】【明】【石】
• 〔T25 0494c03〕念【大】｜於【宋】【元】【明】【宮】｜〔－〕【聖】
• 〔T25 0495a03〕是【大】｜如是【聖】
• 〔T25 0495a14〕時【大】｜〔－〕【宋】【宮】
• 〔T25 0495a14〕不【大】｜無【石】
• 〔T25 0495a14〕法【大】｜法故【聖】
• 〔T25 0495a17〕及【大】｜及能【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0495a20〕迴向【大】｜如是迴向【石】
• 〔T25 0495b09〕菩薩禮佛有三品，一者悔過品，二者隨喜迴向品，三者勸請諸佛品【大】｜the twenty-six characters from 「菩薩」 tr. "bodhisattva" through 「請諸佛品」 tr. "the section on entreating the buddhas" are an interlinear note in all of the Song, Yuan, Ming, Palace, and Shōgozō; in the Shōgozō, beneath the character 「品」 tr. "section" there is the character 「也」 tr. "ye (a final particle)" (the collation note transmitted as it stands · listed separately in Section VIII)
• 〔T25 0495b09〕三【大】｜五【宮】(the Palace reads 「禮佛有五品」 tr. "homage to the Buddha has five sections" · listed separately)
• 〔T25 0495c05〕天【大】｜人【石】
• 〔T25 0495c21〕常【大】｜〔－〕【石】
• 〔T25 0495c22〕名【大】｜各【CB】【麗-CB】【宮】【石】(CBETA, following the Korean Canon, corrects 「名」 tr. "name" to 「各」 tr. "each" · compound entry · bearing the Korean Canon source K14n0549_p1114c05 · listed separately)
• 〔T25 0496a02〕心識【大】｜諸【宋】【宮】【聖】
• 〔T25 0496a07〕集【大】｜進【宋】【宮】｜習【元】【明】
• 〔T25 0496a10〕今【大】｜是【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0496a14〕種【大】｜福【聖】
• 〔T25 0496a15〕人【大】｜〔－〕【石】
• 〔T25 0496a18〕一【大】｜一（釋第三十八品）夾註【宋】｜一（釋第三十九品）夾註【元】(chapter-number tail note at the fascicle end · the Song 「三十八」 tr. "thirty-eight", a step of -1 · the Yuan 「三十九」 tr. "thirty-nine", the correct step · see Section IV)
• 〔T25 0496a21〕大智度論釋照明品第四十【大】｜大智度經論釋第三十九品訖第三十品上是能品【聖】｜般若波羅蜜品第三十九照明品【石】(chapter-title group at the boundary of the next chapter · the Ishiyama in sūtra-title form, a step of -1, 「三十九」 tr. "thirty-nine" · see Section IV)

Star-corresp repeated citations (twenty-two entries · across the two units · the listed loc = the line to which the corresp target belongs)

• 〔T25 0487a14〕者【大】｜〔－〕【宋】【宮】【聖】(star · corresp → note(0487008))
• 〔T25 0487a07〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487005))
• 〔T25 0487b23〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487024))
• 〔T25 0487a07〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487005))
• 〔T25 0490b04〕者【大】｜〔－〕【宋】【宮】【聖】(star · corresp → note(0490008))
• 〔T25 0487b23〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487024))
• 〔T25 0490b16〕邪【大】｜耶【聖】(star · corresp → note(0490011))
• 〔T25 0491a24〕想【大】｜相【宋】【宮】【聖】(star · corresp → note(0491008))
• 〔T25 0491a24〕想【大】｜相【宋】【宮】【聖】(star · corresp → note(0491008))
• 〔T25 0491a24〕想【大】｜相【宋】【宮】【聖】(star · corresp → note(0491008))
• 〔T25 0487a07〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487005))
• 〔T25 0492a11〕美【大】｜義【聖】(star · corresp → note(0492003))
• 〔T25 0487b23〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487024))
• 〔T25 0490b16〕邪【大】｜耶【聖】(star · corresp → note(0490011))
• 〔T25 0490b16〕邪【大】｜耶【聖】(star · corresp → note(0490011))
• 〔T25 0490b16〕邪【大】｜耶【聖】(star · corresp → note(0490011))
• 〔T25 0493b20〕無【大】｜不【宋】【元】【明】【宮】【聖】(star · corresp → note(0493015))
• 〔T25 0492a22〕世界【大】｜國土【石】(star · corresp → note(0492008))
• 〔T25 0492a22〕世界【大】｜國土【石】(star · corresp → note(0492008))
• 〔T25 0494a19〕作【大】｜〔－〕【宋】【宮】(star · corresp → note(0494009))
• 〔T25 0494a19〕作【大】｜〔－〕【宋】【宮】(star · corresp → note(0494009))
• 〔T25 0487b23〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0487024)) These two hundred and six entries agree mechanically with the count of the anchored collation notes in the working base text (own and star-corresp listed together as above, the target of each star marked with its entry, each checked entry by entry). The several places bearing on the chapter name and the fascicle title (the chapter-title group〔0487a02〕, the Song and Yuan interlinear notes at the fascicle end〔0496a18〕, and the Shōgozō / Ishiyama group at the boundary of the next chapter〔0496a21〕) have been listed separately above, and collated in both directions against the sūtra explained and the ancient masters' commentaries (Section IV, Section VI).

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 within the scope of the comparative reading for this chapter (from〔T08 0297b21〕 to before the next chapter) were not unfolded here (following the format of the preceding chapters); the fact that they were not unfolded is recorded as it is, left to later collation to check, and no estimate is used to fill the number.