大智度論 信謗品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Faith and Slander

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; it spans Fascicles 62 and 63, and it is the first chapter in this collection seen to cross fascicles under a continuation title marked 「之餘」 tr. "remainder". The preceding chapter, "Illumination", Chapter 40, ends in the middle of Fascicle 62; the chapter title of this chapter〔T25 0500a28〕 「大智度論釋信謗品第四十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Slander, the Forty-first" follows directly after it, joined within the same fascicle, with no fascicle-head shell. At the end title of Fascicle 62, 「大智度論卷第六十二」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-two"〔T25 0503a13〕, this chapter is not yet finished, and Fascicle 63 begins again with the continuation title 「大智度論釋信謗品第四十一之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Slander, the Forty-first, Remainder"〔T25 0503a16〕, setting out once more the signatures of authorship and 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 land of Kucha, of the Later Qin"—for both sets of signatures of authorship and translation in this chapter the base text has no paired collation record at all, of the same type as Chapter 40; recorded as it is). The closing boundary of this chapter is at the sentence 「受無上道記」 tr. "received the prediction of the unsurpassed path", up to〔T25 0506b14〕; the next chapter, "Praise of Purity", Chapter 42, continues from〔T25 0506b15〕.

The whole chapter has eight thousand six hundred and three pure Chinese characters (the tool value of extract --check; the same value on a rerun). It is divided at the fascicle boundary into two units: the First Part (the Fascicle 62 segment) has three thousand nine hundred and ninety-nine pure Chinese characters, and the Last Part (the Fascicle 63 segment) four thousand six hundred and twenty-one; the sum of the two units, eight thousand six hundred and twenty, differs from the tool value by seventeen characters—judged to be a difference in how the characters of the fascicle titles and signatures are counted into the two units, of the same type as the like differences that have appeared consistently in the ledgers of Chapters 38 to 40. It is recorded as it is, and the tool value of eight thousand six hundred and three is taken as the preferred reference value; it is not an estimate.

Within the chapter the structure is four Sūtra and four Treatise sections in alternation, divided at the fascicle boundary into two units. The First Part comprises Sūtra ① and Treatise ①, range〔0500a28–0503a14 前〕: 【經】〔T25 0500a29〕, 【論】〔T25 0501b06〕. The Last Part comprises Sūtra ②, Treatise ②, Sūtra ③, Treatise ③, Sūtra ④, and Treatise ④, range〔0503a14–0506b15〕: 【經】〔T25 0503a21〕, 【論】〔T25 0503b20〕, 【經】〔T25 0504a13〕, 【論】〔T25 0504c05〕, 【經】〔T25 0505b07〕, 【論】〔T25 0505c04〕. The cut is tied to the fascicle boundary〔T25 0503a14〕 (a chapter that crosses fascicles is divided at the fascicle boundary), and falls exactly between Sūtra ① with Treatise ① and Sūtra ②—the fascicle boundary is itself the boundary between Sūtra and Treatise sections, with no division cutting across a Sūtra or Treatise section. The head of Sūtra ②〔T25 0503a21〕 follows directly after the Fascicle 63 continuation title and the signatures of authorship and translation; it does not lie right against the fascicle boundary itself, being separated from it by about sixty characters of fascicle title and signatures. All eight tags fall exactly at the head of their blocks, with no transition of the embedded type.

As to the number of questions and answers, the top level of this chapter has ten pairs in all (searching back independently in the source text of the two units, 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" each appear ten times: four pairs in the First Part〔0501c20／0502b15／0502b18／0502c27〕 and six pairs in the Last Part〔0503b20／0503c18／0505a07／0505a15／0505c04／0506a09〕, all located within Treatise sections). The speaker structure corresponds to the division of labour between the two units. The First Part has Śāriputra as questioner (searching back, 「舍利弗」 tr. "Śāriputra" appears twenty-one times in the First Part and not once in the Last Part): he asks about the origin of those who have faith and understanding, about the comparison of the five heinous sins with breaking the Dharma, and about the size of the body received, and the Buddha answers each one; Subhūti inserts only a single question, whether it can be heard and seen (「須菩提」 tr. "Subhūti" appears ten times in the First Part). The Last Part has Subhūti alone as questioner (thirty-seven times in the Last Part): he asks about restraining the three karmas, the sin of the karma of speech, the four causes and conditions of disparagement, and what is hard to believe and hard to understand, until in Sūtras ③ and ④ the Buddha expounds at length neither bound nor released, and purity and purity giving rise to each other. The two axes of faith and slander follow exactly this same division: the First Part makes clear the sin of slander; the first half of the Last Part makes clear the causes of slander, and its second half turns to make clear why faith in prajñā is hard, and why ultimate purity is established.

II. Terms Examined

Faith and understanding · understanding in accordance. The backbone of the 「信」 tr. "faith" side of the chapter name. At the opening of Sūtra ① Śāriputra asks: 「信解是般若波羅蜜者，從何處終，來生是間？」 tr. "Those who have faith in and understand this prajñāpāramitā—dying in what place do they come to be born here?"〔T25 0500b01〕 The Buddha answers with their origin—they have made offerings to the buddhas of the ten directions, have aroused the mind for immeasurable and boundless asaṃkhyeya kalpas, and from the first arousing of the mind have constantly practised the six perfections, and therefore 「能隨順解深般若波羅蜜義，以無相、無二、無所得故」 tr. "they can understand in accordance with the meaning of the deep prajñāpāramitā, because of the signless, the non-dual, and nothing to be attained"〔T25 0500b14〕. The treatise's explanation opens up the marks of this practice: 「是菩薩於諸法不取相、不著空，行空行，和合五波羅蜜行般若波羅蜜；用大慈悲心，為一切眾生行般若波羅蜜故」 tr. "this bodhisattva does not grasp at the marks of dharmas and does not cling to emptiness; he practises the practice of emptiness, and bringing together the five perfections he practises prajñāpāramitā; with the mind of great kindness and compassion, because he practises prajñāpāramitā for the sake of all beings"〔T25 0501b14〕. One in whom faith and wisdom are accomplished sees the scroll as though seeing the Buddha, and opens its text as though hearing it from the Buddha: 「若見般若波羅蜜經卷，即時心生『如見佛』；若披卷尋義，即時心生『如從佛聞』」 tr. "if he sees the scroll of prajñāpāramitā, at once the thought arises in his mind, ‘It is as if I see the Buddha’; if he opens the scroll and searches out its meaning, at once the thought arises in his mind, ‘It is as if I hear it from the Buddha’"〔T25 0501b29〕. Faith and understanding is not a general faith; it is the understanding in accordance that does not grasp at marks and does not cling to emptiness.

Unheard and unseen · dharmas are dull. Because 「如見佛、如從佛聞」 tr. "as if seeing the Buddha, as if hearing it from the Buddha" seemed to involve something clung to, Subhūti asks whether it can be heard and seen; the Buddha answers: 「般若波羅蜜無聞、無見，諸法鈍故」 tr. "prajñāpāramitā is unheard and unseen, because dharmas are dull"〔T25 0500b18〕, and the six perfections, the eighteen emptinesses, the thirty-seven limbs of the path, the ten powers, and so on up to the Buddha and the Buddha's path are all so. The treatise explains why: 「諸法入般若波羅蜜中，如百川歸海，皆為一味」 tr. "when dharmas enter prajñāpāramitā, it is as when the hundred rivers return to the sea: all become one taste"〔T25 0501c15〕—that the six faculties are sharp and the six sense-objects dull is the discrimination of ordinary people; once they enter prajñā there is one mark, namely the signless, and no discriminated hearer or seer. The two marks under which prajñā is spoken of—the seeable and hearable (the layer of the scroll) and the unseeable and unhearable (the layer of the real mark)—are precisely where the question below, 「幾時能行」 tr. "how long before one can practise it", arises.

Disparaging · the karma of breaking the Dharma. The backbone of the 「謗」 tr. "slander" side of the chapter name. Those who have long aroused the intent but practise the six perfections with something to be attained, having heard the deep prajñā in a former life and abandoned it, abandon it again in this life, and plant the causes and conditions of the karma of folly and delusion, 「疑悔惡邪，著心轉增」 tr. "doubt, regret, evil, and wrongness: the attached mind grows ever stronger"〔T25 0502a17〕, and so in the great assembly they disparage, break, and destroy prajñā—「毀呰過去、未來、現在諸佛一切智、一切種智」 tr. "disparaging the omniscience and the omniscience of all kinds of the buddhas of the past, the future, and the present"〔T25 0500c19〕, 「起破法業；因緣集故，無量百千萬億歲墮大地獄中」 tr. "they give rise to the karma of breaking the Dharma; because its causes and conditions have gathered, for immeasurable hundreds of thousands of myriads of koṭi of years they fall into the great hells"〔T25 0500c21〕. Sūtra ② of the Last Part further establishes the chain: 「則為破十方諸佛一切智；一切智破故，則為破佛寶，破佛寶故破法寶，破法寶故破僧寶」 tr. "then it is breaking the omniscience of the buddhas of the ten directions; because omniscience is broken, it is breaking the Buddha Jewel; because the Buddha Jewel is broken, the Dharma Jewel is broken; because the Dharma Jewel is broken, the Saṅgha Jewel is broken"〔T25 0503b01〕; because the Three Jewels are broken the right view of the world is broken, and because the right view of the world is broken the four foundations of mindfulness and so on up to the dharmas of omniscience of all kinds are broken. A single word disparaging prajñā is itself disparaging the knowledge of the buddhas of the three times, toppling the Three Jewels, and cutting off the causes of worldly and world-transcending happiness: this is why the sin of slander is uniquely heavy. This chapter uses the two written forms 「毀呰」 tr. "disparage" and 「毀訾」 tr. "disparage" side by side (in the First Part each of the two forms appears five times; in the Last Part only 「毀呰」 tr. "disparage" appears, eleven times); the Taishō writes them separately in this way, they are recorded separately as they stand in the base text, and they are not merged.

One who defiles the Dharma · decline and turbidity · a black nature. The threefold naming of the slanderer. The Buddha says: 「當知是人名為污法人，為墮衰濁黑性」 tr. "know that this person is called one who defiles the Dharma, and has fallen into a nature of decline, turbidity, and blackness"〔T25 0501a16〕. The treatise explains it word by word: 「衰濁」 tr. "decline and turbidity" is 「如人著衰，雖好衣美食，常無色力」 tr. "like a person struck by decline: though he has fine clothes and good food, he is always without complexion or strength"〔T25 0502c16〕—because he has ruined the jewel of the Dharma, though he keeps the precepts and gives, his wholesome dharmas do not increase, 「如濁水泥，不見面像，亦不中飲」 tr. "like turbid, muddy water, in which one's face is not seen, and which is not fit to drink"〔T25 0502c19〕; 「黑性」 tr. "a black nature" is 「佛法中善法名白，不善法名黑」 tr. "in the Buddha's Dharma, wholesome dharmas are called white and unwholesome dharmas are called black"〔T25 0502c25〕: constantly accumulating the unwholesome, he comes to have an unwholesome nature. Set against this is the 「白性」 tr. "white nature" at the end of the chapter: 「若有善根白性福德人，足作依止」 tr. "if there are persons of merit with roots of goodness and a white nature, they are sufficient to be relied on"〔T25 0503a09〕—the white nature is the opposite of the black nature; those who rely on it, hearing of the suffering, do not dare to commit it, and this is what the bright warning is given for.

The four causes and conditions. The enumerated causes of disparagement in Sūtra ② of the Last Part: 「為魔所使故，欲毀呰破壞深般若波羅蜜」 tr. "because they are driven by Māra, they wish to disparage, break, and destroy the deep prajñāpāramitā"〔T25 0503b10〕 is the first; 「不信深法，不信不解，心不得清淨」 tr. "not having faith in the deep Dharma, neither having faith nor understanding, the mind does not attain purity"〔T25 0503b12〕 is the second; 「與惡知識相隨，心沒懈怠，堅著五受眾」 tr. "following along with the evil friend, the mind sunk in laxity, firmly attached to the five aggregates of clinging"〔T25 0503b14〕 is the third; 「多行瞋恚，自高輕人」 tr. "much given to anger and hatred, exalting oneself and despising others"〔T25 0503b17〕 is the fourth. The treatise explains being driven by Māra at length (citing the case of Ānanda; see Section III) and opens up the four Māras: 「五眾魔、煩惱魔、死魔、自在天子魔」 tr. "the Māra of the five aggregates, the Māra of the afflictions, the Māra of death, and the Māra who is a son of the gods of the Sovereign heaven"〔T25 0503c25〕, of which what is at work here belongs mostly to the Māra of the afflictions and the Māra who is a son of the gods of the Sovereign heaven. It further brings the second and third conditions together: those of sharp faculties Māra cannot approach, and they break it only by following the teaching of an evil teacher; those whose fetters are thin, though they fall in with the evil friend, can still have faith; only those in whom the two things come together are deeply attached to the five aggregates, lax and without faith.

Neither bound nor released · a nature without anything existent. The ground of the profound and hard to believe in Sūtra ③. 「色不縛不解。何以故？無所有性是色」 tr. "Form is neither bound nor released. Why? A nature without anything existent is form"〔T25 0504a18〕; feeling, perception, constructions, and consciousness, the six perfections, the eighteen emptinesses, the four foundations of mindfulness, and so on up to omniscience of all kinds are all so, and the three limits (the original limit, the later limit, and the present) are so as well. The treatise explains the double dismissal of bound and released: 「三毒是縛，三解脫門是解」 tr. "the three poisons are bondage; the three gates of liberation are release"〔T25 0504c10〕—the three poisons are false, deceptive, and unreal, born from the coming together of causes and conditions and without self-nature, and therefore there is no bondage; because there is no bondage there is no release; because the three poisons are broken, the three gates of liberation too are empty. Further, if the dharma of bondage really had a self-nature it could not be released; 「心清淨相者，即是非心相」 tr. "the mark of the pure mind is the mark of no-mind"〔T25 0504c19〕 (the treatise itself citing an earlier chapter): because bondage is empty, release too is empty.

Purity · not two and not different. The pivot of Sūtras ③ and ④. 「色淨故即般若波羅蜜淨，般若波羅蜜淨即色淨」 tr. "Because form is pure, prajñāpāramitā is pure; prajñāpāramitā being pure is form being pure"〔T25 0504b21〕, without duality and without difference, without cutting off and without destruction; 「不二淨故色淨」 tr. "because non-duality is pure, form is pure"〔T25 0504b27〕—because the self is pure and beings are pure, and so on up to the knower and the seer being pure, form is pure. Sūtra ④ carries this further down through the three poisons and the twelve links of dependent arising: 「婬淨故色淨乃至一切種智淨」 tr. "because lust is pure, form is pure, and so on up to omniscience of all kinds being pure"〔T25 0505b07〕; 「無明淨故諸行淨，諸行淨故識淨」 tr. "because ignorance is pure, the constructions are pure; because the constructions are pure, consciousness is pure"〔T25 0505b11〕—a chain of purity link by link, reaching to prajñā being pure, the six perfections pure, the eighteen emptinesses pure, and the four foundations of mindfulness and so on up to omniscience of all kinds pure; 「有為淨故無為淨」 tr. "because the conditioned is pure, the unconditioned is pure"〔T25 0505b29〕; 「過去淨故未來現在淨」 tr. "because the past is pure, the future and the present are pure"〔T25 0505c01〕. The treatise resolves the doubt: 「三毒實性清淨故，色等諸法亦清淨」 tr. "because the real nature of the three poisons is pure, form and all dharmas are also pure"〔T25 0505c06〕; 「無明畢竟空，如破無明十喻中說」 tr. "ignorance is ultimately empty, as is said in the ten similes refuting ignorance"〔T25 0505c10〕; 「空者即是清淨」 tr. "emptiness is purity"〔T25 0505c18〕: one dharma is taken as the head, and each of the other dharmas is taken as the head in turn, and all in succession are pure. What one who has faith in prajñā has faith in is precisely this ultimate purity.

Two kinds of breaking · two kinds of faith. The judgement that closes the chapter in Treatise ④. 「破般若有二種」 tr. "There are two kinds of breaking prajñā"〔T25 0506a12〕: the first is slandering the scrolls of the sūtra spoken by the Buddha's own mouth, saying 「非是佛說！是魔、若魔民所作」 tr. "It is not spoken by the Buddha! It is made by Māra or by Māra's people"〔T25 0506a14〕, or saying 「其中處處餘人增益」 tr. "others have added to it here and there"〔T25 0506a16〕—this first breaking falls into the great hells; the second is expounding prajñā with an attached mind, discriminating and grasping at marks, 「口說空法而心著有」 tr. "speaking the Dharma of emptiness with the mouth while the mind is attached to existence"〔T25 0506a17〕—such a one, who debates with an attached mind, is not called one who breaks prajñā (for the distinction, see the simile of Devadatta and Jīvaka in Section III). Set against these, two kinds of faith are opened: 「一者、知般若實義信，得如說果報；二者、信經卷言語文字，得功德少」 tr. "First, faith that knows the real meaning of prajñā, which obtains the result as spoken; second, faith in the spoken words and written letters of the scrolls, which obtains little merit"〔T25 0506b01〕. Faith and slander are each twofold; the judgement of sin and merit rests wholly on the mind, not on the outward appearance of the same words and deeds.

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes; the principal similes and cited events of this chapter are eight in all, mostly carrying the meanings 「謗罪之重」 tr. "the weight of the sin of slander", 「信之難易」 tr. "the difficulty and ease of faith", and 「心異罪福異」 tr. "the mind differs, so sin and merit differ".

The simile of the hundred rivers returning to the sea (carrying the meaning 「般若一味無聞無見」 tr. "prajñā is of one taste, unheard and unseen"). Treatise ① explains that prajñā can neither be seen nor heard—「諸法入般若波羅蜜中，如百川歸海，皆為一味」 tr. "when dharmas enter prajñāpāramitā, it is as when the hundred rivers return to the sea: all become one taste"〔T25 0501c15〕. The hundred rivers each have their own taste, and entering the sea they are alike salty: a simile for how dharmas each have their own mark, and entering prajñā are alike one mark, the signless, so that there is no discriminated hearer or seer.

The simile of the arrow entering the heart (carrying the meaning 「佛不說受身大小」 tr. "the Buddha does not tell the size of the body received"). The Buddha does not wish to tell the size of the body received by one who breaks the Dharma, fearing that those who have faith 「便當吐熱血，若死、若近死苦」 tr. "would then vomit hot blood, and die or suffer to the point of death"〔T25 0501a22〕, and that on hearing of the bodily form of the heavy sin they would be 「大愁憂，如箭入心，漸漸乾枯」 tr. "greatly grieved and anxious, as if an arrow had entered the heart, and gradually wither away"〔T25 0501a24〕. The arrow entering the heart is a simile for how the dread of hearing of the result pierces deep within; this is the compassionate provision by which the Buddha protects those who hear, preferring to leave it untold rather than tell it.

The simile of parents' care for their children (carrying the meaning 「五逆不及謗般若」 tr. "the five heinous sins do not reach slandering prajñā"). Treatise ① explains why the sin of the five heinous sins and the sin of breaking the Dharma are not alike—「如父母愛子，恩極一世」 tr. "as parents love their children, their kindness reaches at most to one lifetime"〔T25 0502b28〕, and moreover they love because of causes and conditions; the bodhisattva who practises prajñā loves and cares for beings with a deep mind through boundless lives; of parents caring for their children there is none who could give one eye, whereas the one who practises prajñā 「以頭、目、髓、腦，積過須彌，以施眾生」 tr. "with head, eyes, marrow, and brain, heaped up higher than Sumeru, gives them to beings"〔T25 0502c03〕. The twofold contrast, of the length of the kindness and of the depth of the giving, yields the judgement that the five heinous sins only ruin the fleshly body, while slandering prajñā ruins the mother of the buddhas: 「出佛身血、殺阿羅漢，但壞肉身，不壞法身」 tr. "drawing blood from the Buddha's body and killing an arhat only ruin the fleshly body; they do not ruin the Dharma body"〔T25 0502c04〕; 「般若波羅蜜能令人作佛，毀般若罪則無喻」 tr. "prajñāpāramitā can make a person become a buddha; the sin of disparaging prajñā has no comparison"〔T25 0502c06〕.

The simile of turbid, muddy water (carrying the meaning 「衰濁善法不增」 tr. "with decline and turbidity, wholesome dharmas do not increase"). Treatise ① explains 「衰濁」 tr. "decline and turbidity"—though the karma of body and speech of the one who breaks the Dharma is wholesome, and he keeps the precepts, gives, and praises the sūtras, his wholesome dharmas never increase, 「如濁水泥，不見面像，亦不中飲」 tr. "like turbid, muddy water, in which one's face is not seen, and which is not fit to drink"〔T25 0502c19〕. When water is turbid the image does not appear and it cannot be drunk: a simile for how, when the mind is turbid, the mark of the real Dharma does not appear and that person is not fit to be drawn near to.

The event of Ānanda being troubled by Māra (carrying the meaning 「魔所使」 tr. "driven by Māra"). Treatise ② explains the first of the four causes and conditions—「如阿難，佛三問：『閻浮提樂，壽命亦樂。』魔入身故，三不答佛」 tr. "as with Ānanda: the Buddha asked three times, ‘Jambudvīpa is delightful, and life too is delightful.’ Because Māra had entered his body, three times he did not answer the Buddha"〔T25 0503c23〕. Ānanda, having attained the first path, was still troubled by Māra—how much more ordinary people: an event handed down in the tradition is cited to prove that Māra's power can turn a person's body and speech, making him break prajñā.

The simile of the knife wounding the heart (carrying the meaning 「著法者聞空生謗」 tr. "one attached to dharmas, hearing of emptiness, gives rise to slander"). Treatise ② explains the sickness of the śrāvakas' firm attachment to words—after the Buddha's passing, 「佛法過五百歲後，各各分別有五部」 tr. "after the Buddha's Dharma had passed five hundred years, each discriminated, and there were five schools"〔T25 0503c01〕; each holds to its own dharma seeking fixed marks, and 「聞說般若諸法畢竟空，如刀傷心」 tr. "hearing it said that in prajñā all dharmas are ultimately empty, it is as if a knife had wounded the heart"〔T25 0503c04〕, and so they disparage, break, and destroy it, saying it is not the Buddha's teaching. The knife wounding the heart is a simile for how the words of ultimate emptiness cut straight into what they hold; the pain is extreme, and in reaction slander arises—the place where slander arises is precisely the deepest place of attachment.

Devadatta and Jīvaka drawing blood · the simile of the two men breaking an image (carrying the meaning 「心異故罪福異」 tr. "because the mind differs, sin and merit differ" · two similes set side by side). Treatise ④ judges that one who debates with an attached mind is not called one who breaks prajñā—「如調達出佛身血，祇域亦出佛身血」 tr. "as Devadatta drew blood from the Buddha's body, and Jīvaka too drew blood from the Buddha's body"〔T25 0506a19〕: though both are alike called drawing blood, because the minds differ one obtains sin and one obtains merit; 「如畫作佛像，一人以像不好故破，一人以惡心故破」 tr. "as when an image of the Buddha is painted, one man breaks it because the image is not good, and one man breaks it with an evil mind"〔T25 0506a21〕: because the minds are not the same, one obtains merit and one obtains sin. Drawing blood with an evil mind and the king of physicians letting blood, destroying an image with an evil mind and remaking it as a good image: the deed is the same but the mind differs—a simile for how the judgement on breaking prajñā lies in the mind, not in the outward trace.

The simile of the bitter seed (carrying the meaning 「邪見罪重」 tr. "the sin of wrong view is heavy" · a simile spoken by the Buddha himself). Treatise ④ explains why those who keep the precepts and are vigorous but have no faith in prajñā fall—「如種苦種，雖復四大所成，皆作苦味」 tr. "as when a bitter seed is planted, though it is made of the four great elements, all becomes bitter in taste"〔T25 0506b05〕. When a bitter seed is planted, all that the four great elements make is bitter: a simile for how, when wrong view covers the mind, keeping the precepts and vigour all become evil dharmas in accordance with the evil mind of wrong view; what is contrary to this is called right view. At the end of the chapter the faith side is further gathered up with the event of King Ajātaśatru: 「如阿闍世王殺父之罪，蒙佛、文殊師利善知識故，除其重罪」 tr. "as with King Ajātaśatru's sin of killing his father: because he received the Buddha and Mañjuśrī as good friends, his heavy sin was removed"〔T25 0506b12〕, and he obtained the result of prajñā as spoken and received the prediction of the unsurpassed path—for a person of the five heinous sins to have faith in prajñā, hard as it is, there is this one thread, bound to the causes and conditions of the good friend.

IV. The Sūtra Passage Explained

The network of chapter names: Faith and Slander / Faith and Disparagement / Niraya in three written forms (six forms in one note · three types, three writings · the richest in the series · recorded side by side without judgement). The variants of this chapter's name are the richest seen in this collection so far—the single collation note on the chapter title of T25n1509 alone sets out six forms together, and across T223 and the commentaries of the ancient masters three variant writings of a third type of variant name further appear. Each is recorded in turn on the basis of the base text.

First, the side of this treatise (T25n1509). For the chapter title〔T25 0500a28〕 the base text (the Taishō) reads 「信謗品」 tr. "Chapter on Faith and Slander" (「大智度論釋信謗品第四十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Slander, the Forty-first"); its collation note on the chapter title sets out six forms in one note—the Song and Yuan read 「大智度論釋信毀品第四十一上」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Disparagement, the Forty-first, Upper" (「信毀」 tr. "Faith and Disparagement" plus the fascicle-division word 「上」 tr. "Upper"); the Palace reads 「大智度論釋第四十一品上信毀品」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-first Chapter, Upper, Chapter on Faith and Disparagement" (a different word order); the Ming reads 「釋信毀品第四十一之上」 tr. "Commentary on the Chapter on Faith and Disparagement, the Forty-first, First Part" (「之上」 tr. "First Part"); the Shōgozō reads 「大智度論釋第四十品上埿犁品」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Fortieth Chapter, Upper, Chapter on Niraya" (the chapter number 「四十」 tr. "forty", a step of -1, plus the chapter name 「埿犁」 tr. "Niraya"); the Ishiyama reads 「摩訶般若波羅蜜品第四十泥梨品」 tr. "Mahāprajñāpāramitā Chapter, the Fortieth, Chapter on Niraya" (in the form of a sūtra title, a step of -1, plus the chapter name 「泥梨」 tr. "Niraya")—that is, within the transmission of this treatise itself three types appear together: the base-text type 「信謗」 tr. "Faith and Slander", the Song-Yuan-Palace-Ming type 「信毀」 tr. "Faith and Disparagement", and the Shōgozō-Ishiyama type 「埿犁·泥梨」 tr. "Niraya · Niraya" (see the separate listing in Section VIII).

Second, the side of the sūtra explained (T223). For the title of this chapter in Kumārajīva's translation of the Mahāprajñāpāramitā Sūtra〔T08 0304a17〕 the base text reads 「信毀品第四十一」 tr. "Chapter on Faith and Disparagement, the Forty-first"; within its head, on the same line, there is an inline interlinear note, whose text reads 「丹泥梨品」 tr. "Khitan: Chapter on Niraya"—the Khitan edition's variant name 「泥梨品」 tr. "Chapter on Niraya" is of the same type as the 「埿犁／泥梨」 tr. "Niraya / Niraya" of the Shōgozō and Ishiyama texts of T1509, the two confirming each other. Moreover, this chapter title itself has two further collation notes: 「信毀【大】，泥犁【宮】【聖】」 tr. "‘Faith and Disparagement’ in the Taishō; ‘Niraya’ in the Palace and the Shōgozō"—in the Palace and Shōgozō texts of T223 the chapter name reads directly 「泥犁」 tr. "Niraya"; and 「〔丹泥梨品〕－【三】【宮】【聖】」 tr. "‘[Khitan: Chapter on Niraya]’ absent in the three editions, the Palace, and the Shōgozō"—the Khitan interlinear note is lacking in the three editions and in the Palace and Shōgozō texts (these two notes are base-text collation notes on the T223 side, not reached by the preparatory ledger, and checked word by word and supplied here). The third type of variant name thus has three variant writings existing side by side: the writing with the earth-radical ni and the li of "plough" (the Shōgozō of T1509), the writing with the plain ni and the li of "pear" (the Ishiyama of T1509 + the Khitan interlinear note of T223 + Huiying's running text in X46 + Junzheng's citation in X46), and the writing with the plain ni and the li of "plough" (the Palace and Shōgozō of T223)—the variant writings are recorded separately as they are, and not written as one.

Third, the side of the ancient masters' commentaries. Jizang's Commentary on the Larger Sūtra (X24n0451) uses in its heading 「信毀品第四十一」 tr. "Chapter on Faith and Disparagement, the Forty-first"〔X24n0451 0282b10〕 (the same as the T223 base-text type); Huiying's Commentary (X46n0791), in both its table of contents and the commentary title of its main text, reads 「釋信謗品第四十一」 tr. "Commentary on the Chapter on Faith and Slander, the Forty-first" (〔X46n0791 0794b11〕 table of contents, 〔X46n0791 0888c23〕 main text), the same type as this treatise's base text—yet the running text of its main body glosses on its own: 「第四十品者，名為泥梨品，泥梨是西國語，此間名為地獄」 tr. "The fortieth chapter is named the Chapter on Niraya; niraya is a word of the Western land, which here is called hell"〔X46n0791 0888c23〕—Huiying follows 「信謗」 tr. "Faith and Slander" at the level of the title and the popular name 「泥梨」 tr. "Niraya" at the level of narration, the two existing side by side in the same commentator, and he directly explains 「泥梨」 tr. "niraya" as the Western-land word for hell—the origin of the name of the third type of variant name (the chapter makes clear that slanderers fall into hell), self-attested by an ancient master. Junzheng's Profound Meaning of the Four Mahāyāna Treatises also refers to this chapter in its running text as 「泥梨品」 tr. "Chapter on Niraya" (see Section VI).

Fourth, the conclusion on the three types. The 「信謗」 tr. "Faith and Slander" type = the T1509 base text + Huiying's title in X46; the 「信毀」 tr. "Faith and Disparagement" type = the Song, Yuan, Palace, and Ming of T1509 + the T223 base text + Jizang in X24; the 「埿犁·泥梨·泥犁」 tr. "Niraya · Niraya · Niraya" type = the Shōgozō and Ishiyama of T1509 + the Khitan interlinear note and the Palace and Shōgozō of T223 + Huiying's running text and Junzheng's citation in X46—the third type spans the witnesses outside the base texts of both the sūtra and the treatise and the running texts of two ancient masters, cross-confirmed from many independent sides: the strongest instance of mutual confirmation of variant names seen in this collection. It is judged to be 「異名同品」 tr. "different names for the same chapter": 「信謗」 tr. "Faith and Slander" and 「信毀」 tr. "Faith and Disparagement" take their name from the contrast between having faith in and disparaging (slandering) prajñā, and 「泥梨」 tr. "Niraya" takes its name from the result that befalls the slanderer; it is neither a scribal error nor a displacement of the chapter order. This edition follows this treatise's base text for the chapter name, reading 「信謗品」 tr. "Chapter on Faith and Slander" (that the chapter names of this edition take this treatise's base text as their axis is an established ruling belonging to the approval gate, and this section does not overturn it); all the types and all the writings are preserved word for word in the comparative narration, recorded side by side without judgement.

The chapter number a step of -1 (continued in the Shōgozō and Ishiyama · self-attested in Huiying's running text · confirmed on several levels). In this treatise's Shōgozō and Ishiyama texts the chapter number reads 「第四十」 tr. "fortieth" (see the collation note on the chapter title above), one less than the base text's 「四十一」 tr. "forty-first", in the same direction and by the same offset as the continuing -1 step of the two branches of Shōgozō and Ishiyama from Chapter 32 onward, continued in this chapter. The confirmation in this chapter has three levels. First, the chapter title and the continuation title—the Shōgozō's chapter title reads 「第四十品上」 tr. "the Fortieth Chapter, Upper"; in the collation note on the Fascicle 63 continuation title〔T25 0503a16〕 the Shōgozō reads 「大智度論釋第四十品下訖四十一品上」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Fortieth Chapter, Lower, through the Forty-first Chapter, Upper" (the -1 step consistent from beginning to end; the Song, Yuan, and Palace read 「大智度論釋第四十一品下訖四十二品上」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-first Chapter, Lower, through the Forty-second Chapter, Upper", and the Ming reads 「大智度論釋信毀品第四十一之下」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Disparagement, the Forty-first, Last Part", all at the correct step). Second, the end-of-fascicle note〔T25 0503a13〕—below the character 「二」 tr. "two" in the end title of Fascicle 62, the Song and the Shōgozō have the interlinear note 「釋第三十九品訖第四十品上」 tr. "commentary on the Thirty-ninth Chapter through the Fortieth Chapter, Upper" (a step of -1), and the Yuan has the interlinear note 「釋第四十品訖四十一上」 tr. "commentary on the Fortieth Chapter through the Forty-first, Upper" (the correct step)—the Song edition's layer of end-of-fascicle notes runs in the same direction as the Shōgozō and Ishiyama, on a separate track from its chapter-title layer at the correct step (of the same type as the preceding chapter; recorded as it is). Third, the self-attestation in the running text of an ancient master, Huiying's commentary (a degree stronger than the collation-note type)—at the very opening of its main text on this chapter, Huiying's commentary calls this chapter 「第四十品者」 tr. "the fortieth chapter"〔X46n0791 0888c23〕 (it should be the forty-first), not in the form of a collation note but as the chapter order silently assumed in the commentator's running text; in explaining the next chapter it again says 「第四十一品者，名為嘆淨品」 tr. "The forty-first chapter is named the Chapter on Praise of Purity"〔X46n0791 0891c14〕—the -1 step runs systematically chapter after chapter in Huiying's commentary, in exactly the same direction and magnitude as the collation notes of the Shōgozō and Ishiyama of T1509. The Shōgozō, the Ishiyama, the Song edition's end-of-fascicle note, and Huiying's running text: four sides, each from a different source, deviating in the same direction; recorded without judgement; the mechanism is unclear, and no forced explanation is given.

The Ishiyama text's +1 lead at the fascicle level (distinct from the -1 step at the chapter level · not to be confused with it). Beyond the chapter level, the Ishiyama text has at the fascicle level a further independent phenomenon running in the opposite direction: at the end of Fascicle 62〔T25 0503a12〕 there is the point-anchor collation note 「不分卷【石】」 tr. "‘not divided into fascicles’ in the Ishiyama", and at the head of Fascicle 63〔T25 0503a21〕 again the note 「不分卷【石】」 tr. "‘not divided into fascicles’ in the Ishiyama"—the Ishiyama text does not divide a fascicle at the place where the base text divides Fascicles 62 and 63. At the end of the chapter〔T25 0506b14〕 there is the collation note 「大智度經卷第六十四終【石】」 tr. "‘Mahāprajñāpāramitā Sūtra, Fascicle Sixty-four, end’ in the Ishiyama"—where the base text's Fascicle 63 is nearly at its end, the Ishiyama text marks the completion of its 「卷六十四」 tr. "Fascicle Sixty-four", joining on before and after with the Ishiyama text's 「卷六十三終」 tr. "Fascicle Sixty-three, end" in the segment of the preceding chapter: the offset of a +1 lead of one fascicle runs through before and after, consistent in direction and magnitude. Since the Ishiyama's corresponding fascicle has already been completed one fascicle ahead, when it reaches the base text's fascicle boundary there is naturally no need to divide a fascicle again; the two notes 「不分卷」 tr. "not divided into fascicles" are the direct evidence of this continuing +1 lead. The Ishiyama's +1 at the fascicle level and the Shōgozō-Ishiyama -1 at the chapter level are two independent phenomena, recorded side by side and separately, and not to be confused.

The offset of the n attribute of the T223 mulu (recorded without forced explanation). On the side of the sūtra explained, T223, the mulu attribute of this chapter marks its order as 「n=42」 tr. "n=42", while the displayed title is 「41 信毀品」 tr. "41 Chapter on Faith and Disparagement"〔T08 0304a17〕—the attribute is offset by +1 from the displayed text, continuing the same type from the preceding chapter; it is a phenomenon of the CBETA encoding layer. The sequence of displayed chapter numbers itself is continuous and without error, and the alignment takes as its standard the displayed numbering and a word-by-word comparison of content; recorded as it is; this section gives no forced explanation.

Full comparative reading of the sūtra cited (two-sided collation · sentence-by-sentence check of the opening · comparison group). The opening of this treatise's Sūtra ① is almost word for word the same as the sūtra explained, "Faith and Disparagement"—this treatise reads 「爾時，慧命舍利弗白佛言：『世尊！有菩薩摩訶薩，信解是般若波羅蜜者，從何處終，來生是間？發阿耨多羅三藐三菩提心來為幾時？為供養幾佛？行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜來幾時，能隨順解深般若波羅蜜義？』」 tr. "At that time the venerable Śāriputra said to the Buddha: ‘World-Honored One! There are bodhisattva-mahāsattvas who have faith in and understand this prajñāpāramitā—dying in what place do they come to be born here? How long is it since they aroused the mind of anuttarā samyaksaṃbodhi? To how many buddhas have they made offerings? How long have they practised dān-pāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyān-pāramitā, and prajñāpāramitā, that they can understand in accordance with the meaning of the deep prajñāpāramitā?’"〔T25 0500a29〕; T223 reads the same passage 「爾時慧命舍利弗白佛言：『世尊！有菩薩摩訶薩信解是般若波羅蜜者，從何處終，來生是間？發阿耨多羅三藐三菩提心來為幾時？為供養幾佛？行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，供養幾佛來為幾時，能隨順解深般若波羅蜜義？』」 tr. "At that time the venerable Śāriputra said to the Buddha: ‘World-Honored One! There are bodhisattva-mahāsattvas who have faith in and understand this prajñāpāramitā—dying in what place do they come to be born here? How long is it since they aroused the mind of anuttarā samyaksaṃbodhi? To how many buddhas have they made offerings? They have practised dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā—to how many buddhas have they made offerings, and how long is it, that they can understand in accordance with the meaning of the deep prajñāpāramitā?’"〔T08 0304a18〕—the same opening, Śāriputra's question about the origin of those who have faith and understanding, and the same structure of scene (who asks whom, about what, answered with what meaning), differing only in details of translation wording (T223 has the full forms 「檀那」 tr. "dāna" and 「禪那」 tr. "dhyāna", this treatise the short forms 「檀」 tr. "dān" and 「禪」 tr. "dhyān"—a difference of translation style, both coming from Kumārajīva, not a doctrinal divergence). Comparison group: the character stream of the opening question, 「信解是般若波羅蜜者從何處終來生是間」 tr. "those who have faith in and understand this prajñāpāramitā, dying in what place do they come to be born here", appears only once each in the whole of T223 and the whole of T1509 (one place each, both in this chapter): the alignment is unique, with no other chapter to confuse it, and it is not the weak judgement of searching one text with the words of another. It is judged to be 「異名同品」 tr. "different names for the same chapter". The four Treatise sections of this treatise are a structural expansion belonging to the treatise, which the sūtra explained does not have; they are not textual variants. The entry-by-entry statistics and full computation of the collation witnesses on the T223 side within the scope of the comparative reading for this chapter were not unfolded here (following the format of the preceding chapter); 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.

V. The Prajñā Eye

The eye of this chapter lies in the contrast of faith and slander—the virtue of having faith in prajñā is spoken of to the utmost height, the sin of slandering prajñā to the utmost weight, and both are gathered into the judgements of 「畢竟清淨」 tr. "ultimate purity" and 「心異」 tr. "the mind differs". Its meaning may be summed up in five layers.

First, the person of faith and understanding has an origin. Śāriputra asks from where, on dying, the one who has faith in and understands prajñā has come; the Buddha answers: he has made offerings to the buddhas of the ten directions, has aroused the mind for immeasurable and boundless asaṃkhyeya kalpas, and from the first arousing of the mind has constantly practised the six perfections—「能隨順解深般若波羅蜜義，以無相、無二、無所得故」 tr. "they can understand in accordance with the meaning of the deep prajñāpāramitā, because of the signless, the non-dual, and nothing to be attained"〔T25 0500b14〕. The treatise explains its marks: 「不取相、不著空，行空行」 tr. "not grasping at marks and not clinging to emptiness, he practises the practice of emptiness"〔T25 0501b15〕, practising prajñā for all beings with the mind of great kindness and compassion. Having faith in the deep Dharma is not a matter of chance; it is the result of long gathering merit and wisdom, of the faculties turning sharp. This chapter first establishes the height of the faith side, so that the weight of the slander side has something to stand against.

Second, the chain of the sin of slander—disparaging prajñā is disparaging the buddhas of the three times. Those who practise the six perfections with something to be attained and have no faith in the deep prajñā, having abandoned it in a former life and abandoning it again in this life, with their karma of folly and delusion growing ever stronger, thereupon disparage, break, and destroy prajñā—「毀呰過去、未來、現在諸佛一切智、一切種智」 tr. "disparaging the omniscience and the omniscience of all kinds of the buddhas of the past, the future, and the present"〔T25 0500c19〕. Sūtra ② of the Last Part establishes the whole chain: to break prajñā is 「破十方諸佛一切智；一切智破故，則為破佛寶，破佛寶故破法寶，破法寶故破僧寶」 tr. "breaking the omniscience of the buddhas of the ten directions; because omniscience is broken, it is breaking the Buddha Jewel; because the Buddha Jewel is broken, the Dharma Jewel is broken; because the Dharma Jewel is broken, the Saṅgha Jewel is broken"〔T25 0503b01〕; because the Three Jewels are broken the right view of the world is broken, and so on up to breaking the four foundations of mindfulness and the dharmas of omniscience of all kinds. Prajñā is the mother of the buddhas and the Dharma treasury; to disparage it is not to disparage one sūtra or one phrase, but to topple the whole of the knowledge of the buddhas of the three times—this is the ground for why the sin of slander is uniquely heavy. The cruelty of the results (the great hells throughout the ten directions, passing on through the three evil destinies, a human body born blind and base) all issues from this chain; the sūtra speaks of it as it is, as a bright warning for the future, 「足為未來世作明誡」 tr. "sufficient to serve as a bright warning for future ages"〔T25 0501b02〕, so that those who hear it 「寧失身命，終不破法」 tr. "would rather lose body and life than ever break the Dharma"〔T25 0501b04〕.

Third, not alike the five heinous sins—ruining the Dharma body is heavier than ruining the fleshly body. Because the śrāvakas always hear that the five heinous sins are the heaviest, Śāriputra asks whether the two are alike; the Buddha answers 「不應言相似」 tr. "one should not say they are alike"〔T25 0501a08〕: the one who slanders prajñā 「自毀訾般若波羅蜜，亦教他人毀訾般若波羅蜜；自壞其身，亦壞他人身」 tr. "himself disparages prajñāpāramitā and also teaches others to disparage prajñāpāramitā; he ruins his own body and also ruins the bodies of others"〔T25 0501a11〕—self and others both are lost, ruining one another in turn. The treatise concludes its judgement: 「出佛身血、殺阿羅漢，但壞肉身，不壞法身」 tr. "drawing blood from the Buddha's body and killing an arhat only ruin the fleshly body; they do not ruin the Dharma body"〔T25 0502c04〕; breaking the Saṅgha separates the retinue but does not ruin prajñā; 「般若波羅蜜能令人作佛，毀般若罪則無喻」 tr. "prajñāpāramitā can make a person become a buddha; the sin of disparaging prajñā has no comparison"〔T25 0502c06〕. The weight of a sin is not measured by how shocking the deed is, but by the Dharma that is ruined—ruining the mother by which one becomes a buddha, its sin has no comparison that could weigh it.

Fourth, the causes of slander can be pointed out—the four causes and conditions and the sickness of attachment to dharmas. Disparagement is not without a cause: being driven by Māra, not having faith in the deep Dharma, following along with the evil friend, anger and hatred and arrogance〔T25 0503b10 起〕. Its root sickness lies above all in attachment—the five schools of the śrāvakas each hold to their own dharma, and 「聞說般若諸法畢竟空，如刀傷心」 tr. "hearing it said that in prajñā all dharmas are ultimately empty, it is as if a knife had wounded the heart"〔T25 0503c04〕; in prajñā, 「是道、非道盡為一相，所謂無相」 tr. "the path and the non-path are all one mark, namely the signless"〔T25 0503c08〕, and those attached to fixed marks first doubt and then turn wrong, and when wrong view gains strength they disparage and destroy it in the great assembly. Slander arises from attachment, and so its remedy lies not in debate but in parting from attachment.

Fifth, the judgements of ultimate purity and of the differing mind (where the chapter's close comes to rest). What does the one with faith have faith in? That form and all dharmas are 「不縛不解」 tr. "neither bound nor released", a nature without anything existent〔T25 0504a18〕; because the real nature of the three poisons is pure, form and the rest are also pure; because ignorance is pure the constructions are pure, and link by link purity reaches to omniscience of all kinds being pure; 「有為法實相即是無為法」 tr. "the real mark of conditioned dharmas is the unconditioned dharma"〔T25 0505c21〕; because the three times are empty, the conditioned is empty and the unconditioned is empty, and 「空者即是清淨」 tr. "emptiness is purity"〔T25 0505c18〕—「如是般若波羅蜜畢竟清淨，三世諸佛法藏」 tr. "thus prajñāpāramitā is ultimately pure, the Dharma treasury of the buddhas of the three times"〔T25 0506a06〕, and one who breaks the spoken words and written letters that can proclaim the real mark falls into hell. And breaking or not breaking, having faith or not having faith, are at the last judged wholly in the mind: 「破般若有二種」 tr. "there are two kinds of breaking prajñā"〔T25 0506a12〕—one who slanders the scrolls falls into the great hells, while one who debates with an attached mind is not called one who breaks it; faith too is of two kinds—faith that knows the real meaning obtains the result as spoken, and faith in the letters obtains little merit; the keeping of precepts and the vigour of a person of wrong view all become evil dharmas, while a person of the five heinous sins, receiving the good friend, has faith in prajñā and even receives the prediction of the unsurpassed path〔T25 0506b12〕. The same drawing of blood: Devadatta obtains sin, Jīvaka obtains merit—the judgement between faith and slander is, in the end, a judgement of the mind-ground.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary, and the ancient masters' citations and explanations of it are, as a matter of fact, partial and uneven. The ancient-master readings of this chapter are three: Jizang's commentary, which explains the sūtra explained, preserves a complete dedicated section; Huiying's commentary, which explains the treatise, has coverage of Fascicles 62 and 63, to which this chapter belongs; Junzheng's book has one citation by name together with one summarising citation (the second instance in this collection, after its first appearance in Chapter 39). This section records the correspondence between what they comment on and cite and this chapter, without judging the relative merits of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on the sūtra explained, "Faith and Disparagement", begins at〔X24n0451 0282b10〕 (mulu 「信毀品第四十一」 tr. "Chapter on Faith and Disparagement, the Forty-first") and ends just before〔X24n0451 0284a22〕 (before the start of the next mulu, 「歎淨品第四十二」 tr. "Chapter on Praise of Purity, the Forty-second"; this section determines this by the continuous sequence of the mulu. Around〔X24n0451 0280a17〕, at the end of his commentary on the preceding chapter, Jizang already discusses the theme of this chapter in anticipation—a forward-pointing citation belonging to his habits of writing, not counted within the formal coverage of this chapter), covering the whole sūtra of this chapter. Three things in it may be recorded. First, the gloss on the chapter name—「故信之者得無邊之福，毀之者得莫大之罪，故雙舉信毀稱歎般若也，即信毀品了也」 tr. "therefore those who have faith in it obtain boundless merit, and those who disparage it obtain the greatest sin; therefore faith and disparagement are raised together in praise of prajñā: this is what the Chapter on Faith and Disparagement means"〔X24n0451 0280a17〕: Jizang explains the naming 「信毀」 tr. "Faith and Disparagement" by raising together the merit of faith and the sin of slander, corresponding meaning by meaning to this chapter's axis of the contrast of faith and slander. Second, the overall judgement of the chapter's position—「第二、明般若過無不盡，德無不滿，故信得大福，毀得大罪」 tr. "Second, it makes clear that in prajñā there is no fault that is not exhausted and no virtue that is not complete; therefore faith obtains great merit and disparagement obtains great sin"〔X24n0451 0282b11〕: he takes the completeness of prajñā's virtue as the source of the merit of faith and the sin of disparagement, arising from far back in the larger section. Third, the division—「品明信毀即二段，就信中為三：初、明般若甚深久殖三多方能信；二、歎所信般若離於聞見；三、明始行之人亦能信受」 tr. "The chapter makes clear faith and disparagement, that is, two sections; within faith there are three: first, it makes clear that prajñā is very deep, and only one who has long planted the three abundances can have faith in it; second, it praises the prajñā that is believed in as apart from hearing and seeing; third, it makes clear that people just beginning to practise can also have faith in it and receive it"〔X24n0451 0282b23〕: Jizang divides this chapter into the two sections of faith and disparagement and opens three within faith; his 「久殖三多」 tr. "long planted the three abundances" and 「離於聞見」 tr. "apart from hearing and seeing" correspond section by section to this chapter's question and answer on origin in Sūtra ① and to its passage on unheard and unseen, and they are of direct reference value for the exposition layer in the drafting phase.

Huiying's Commentary (X46n0791). It is the only ancient commentary that explains this treatise, and survives only in fragmentary fascicles; the fascicles of the treatise to which this chapter belongs fall squarely within its coverage. Its line-by-line commentary on this chapter begins at〔X46n0791 0888c23〕 (commentary title 「釋信謗品第四十一」 tr. "Commentary on the Chapter on Faith and Slander, the Forty-first", directly after the preceding chapter) and ends just before〔X46n0791 0891c14〕 (before the start of the next mulu, 「釋歎淨品第四十二」 tr. "Commentary on the Chapter on Praise of Purity, the Forty-second"), continuous without a break (the section-by-section correspondence between the range of its main text and the passages within this chapter was not checked section by section here; the gap is recorded as it is). Three things in it may be recorded. First, the gloss on the chapter name and its popular name—「第四十品者，名為泥梨品，泥梨是西國語，此間名為地獄」 tr. "The fortieth chapter is named the Chapter on Niraya; niraya is a word of the Western land, which here is called hell"〔X46n0791 0888c23〕: the title follows 「信謗」 tr. "Faith and Slander" while the running text follows 「泥梨」 tr. "Niraya", and he explains niraya as the Western-land word for hell (see Section IV). Second, the reason for the chapter order—「今既明波若德不可思議，能信能了得福無量，今欲次明謗者重罪彌輪，故次大度品以明」 tr. "Now, having made clear that the virtue of prajñā is inconceivable, and that those who can have faith and can understand obtain immeasurable merit, it now wishes next to make clear the all-pervading heavy sin of slanderers; therefore it follows the Chapter on the Great Perfection to make this clear"〔X46n0791 0889a01〕: he explains how the chapter order arises by the preceding chapter making clear the merit of faith and this chapter making clear the sin of slander; he calls the preceding chapter 「大度品」 tr. "Chapter on the Great Perfection", which agrees with the preceding chapter's Khitan variant name 「大度品」 tr. "Chapter on the Great Perfection"—one more entry of mutual confirmation across chapters in the network of variant names (not reached by the preparatory ledger; checked word by word and supplied here). Third, the division setting faith and slander out in contrast—「先明此二種信謗人相對出」 tr. "First it makes clear these two kinds of people, those of faith and those of slander, setting them out in contrast"〔X46n0791 0891c04〕: in a dedicated section at the end of the chapter Huiying divides it by setting the two persons of faith and slander in contrast, making clear that one without faith is ruined by wrong view, and that though he keeps the precepts and is vigorous, it all alike becomes wrong karma.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · an ancient master of the Three-Treatise school of the Sui. Searching back through the whole book, citations of the chapter name 「信謗」 tr. "Faith and Slander" or 「信毀」 tr. "Faith and Disparagement" give zero hits; 「泥梨品」 tr. "Chapter on Niraya" gives one hit, and 「泥犁」 tr. "niraya" one related place. First, the citation by name—「諸師作如此言，依泥梨品明之，恐是無間之因也」 tr. "the masters speak thus, making it clear on the basis of the Chapter on Niraya; it is perhaps the cause of the Uninterrupted"〔X46n0784 0569a01〕: in discussing the karmic cause of the Uninterrupted [hell], Junzheng explicitly takes 「泥梨品」 tr. "Chapter on Niraya" (this chapter's third type of variant name) as his doctrinal basis, a citation of the chapter title by name (the second instance in this collection); what he cites points to the meaning of this chapter's passage on breaking the Dharma and falling into hell, and his running text names the chapter title without citing the sūtra's sentences word for word. Second, the summarising citation—in the sentence 「因爾起謗，即墮泥犁地獄」 tr. "because of this they give rise to slander, and at once fall into the niraya hell"〔X46n0784 0598b04〕, 「泥犁」 tr. "niraya" is common doctrinal vocabulary, not a citation of the chapter name; but the sentence immediately following, 「又大品經云：若謗般若人，從一大地獄至一大地獄也」 tr. "Further, the Larger Sūtra says: if a person slanders prajñā, he goes from one great hell to another great hell"〔X46n0784 0598b04〕, explicitly names 「大品經」 tr. "the Larger Sūtra" and cites in summary this chapter's phrase 「從一大地獄至一大地獄」 tr. "from one great hell to another great hell" (the eight characters 「從一大地獄至一大地獄」 tr. "from one great hell to another great hell" agree byte for byte with the sūtra text of this chapter; 「若謗般若人」 tr. "if a person slanders prajñā" is Junzheng's own laying out of the sense, not word for word)—the general-vocabulary usage and the explicitly named summarising citation appear together in the same passage, and their two natures are recorded separately and not counted together (the preparatory ledger judged the former not a citation and did not reach the latter; checked word by word and supplied here).

VII. Cross-reading and Further Resonances

The thread of meaning of this chapter, continuing before and after, has four strands, all recorded in this section without fixing a reading.

First, the continuation in chapter order of 「明德→明謗」 tr. "making clear the virtue → making clear the slander" (continuing the line of the preceding chapters · recorded without judgement). The several preceding chapters make clear at length the merit of prajñā and the merit of offering to it, upholding it, and expounding it; this chapter turns to make clear the sin of slanderers—Huiying's commentary itself attests this axis: 「今既明波若德不可思議，能信能了得福無量，今欲次明謗者重罪彌輪」 tr. "Now, having made clear that the virtue of prajñā is inconceivable, and that those who can have faith and can understand obtain immeasurable merit, it now wishes next to make clear the all-pervading heavy sin of slanderers"〔X46n0791 0889a01〕; Jizang too judges it by 「信得大福，毀得大罪」 tr. "faith obtains great merit, disparagement obtains great sin"〔X24n0451 0282b11〕, continuing the larger section. Merit and sin stand in contrast: the preceding chapters weigh merit, this chapter weighs sin; the one line of weighing continues and turns its direction.

Second, cross-reading within the chapter, before and after (hard links within this treatise itself · recorded without judgement). Treatise ③, explaining that bondage being empty, release too is empty, itself cites an earlier chapter: 「如上品中說：『心清淨相者，即是非心相。』」 tr. "As is said in an earlier chapter: ‘The mark of the pure mind is the mark of no-mind.’"〔T25 0504c18〕; explaining that prajñā is neither deep nor not deep, it itself cites a later chapter: 「如後品中說：『若謂般若波羅蜜甚深，則遠離般若波羅蜜。』」 tr. "As is said in a later chapter: ‘If one says that prajñāpāramitā is very deep, then one is far from prajñāpāramitā.’"〔T25 0504c25〕—within a single chapter, pointers backward and forward both appear, the treatise-author weaving his own warp and weft. Further, 「如破三世中說」 tr. "as is said in the refutation of the three times"〔T25 0504c24〕 and 「如破無明十喻中說」 tr. "as is said in the ten similes refuting ignorance"〔T25 0505c10〕 point to the doctrine of non-arising in the refutation of the three times and the refutation of ignorance in the earlier parts of this treatise as the basis here of neither bound nor released and of purity link by link; the continuation within the chapter forms its own chain, and this section records its traces.

Third, later citations (the line of the Tiantai Supporting Practice · two citations by name · the strongest in this collection so far). Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation cites this chapter by name twice in all. The first: 「大品信謗品云。毀般若者即是毀訾三世諸佛。無量億劫墮於地獄」 tr. "The Chapter on Faith and Slander of the Larger Sūtra says: one who disparages prajñā thereby disparages the buddhas of the three times; for immeasurable koṭi of kalpas he falls into hell"〔T46 0261a27〕, with the continuing text 「從於一獄墮於一獄。遍至十方大地獄中。或得人身而復生盲。或復生於旃陀羅家。除糞擔死人家。若無一目無舌無耳無手」 tr. "from one hell falling into another hell, reaching throughout the great hells of the ten directions; or obtaining a human body he is again born blind; or again he is born into a caṇḍāla family, a family that clears dung and carries corpses; or without one eye, without a tongue, without ears, without hands"—it calls the chapter directly by its name, 「信謗品」 tr. "Chapter on Faith and Slander", and cites in summary this chapter's passage on breaking the Dharma and falling into hell, corresponding sentence by sentence to this chapter's 「生盲人家，生旃陀羅家，生除廁、擔死人種種下賤家；若無眼、若一眼、若眼瞎，若無舌、無耳、無手」 tr. "born into a family of the blind, born into a caṇḍāla family, born into the various base families that clear latrines and carry corpses; or without eyes, or with one eye, or with blinded eyes, or without a tongue, without ears, without hands"〔T25 0501a02〕 (Zhanran's is a summarising citation, its order of text slightly different and not fully word for word; 「毀般若者即是毀訾三世諸佛」 tr. "one who disparages prajñā thereby disparages the buddhas of the three times" matches at byte level this chapter's meaning of disparaging the omniscience of the buddhas of the three times). The second: 「具如前信謗品等」 tr. "in full, as in the Chapter on Faith and Slander above, and so on"〔T46 0281c09〕, taking this chapter as a cross-reference when discussing the occasion on which hearing the deep prajñā necessarily gives rise to slander. In the main text of Zhiyi's Great Calming and Contemplation and in the line of the Profound Meaning of the Lotus, searching back for 「信謗」 tr. "Faith and Slander", 「信毀」 tr. "Faith and Disparagement", and 「泥梨品」 tr. "Chapter on Niraya" gives zero hits in every case—citation by name is found only in the line of the Supporting Practice; recorded in layers as it is.

Fourth, hanging the link to the treasure-house (stable citation · soft citation). This chapter's chain of the sin of slander, 「毀般若即毀三世諸佛」 tr. "disparaging prajñā is disparaging the buddhas of the three times", its ground of the hard to believe, 「不縛不解、無所有性」 tr. "neither bound nor released, a nature without anything existent", and its judgement of the mind-ground, 「二種破·二種信」 tr. "two kinds of breaking · two kinds of faith", are the sūtra-and-treatise basis of the Mahāyāna doctrine of slandering the Dharma and of the doctrine of faith in prajñā; they are set down as a stable citation〔T25n1509 信謗品·卷六十二–六十三〕. The places where the Heart Sūtra, the Diamond Sūtra, and the Consciousness-Only mirror cite this treatise are not yet finalised, hence a soft citation, awaiting word-by-word checking and preservation. This belongs to the continuation of the meaning of prajñā running down through the sūtras, recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 62 to 63 of the Mahāprajñāpāramitā-upadeśa〔T25 0500a28–0506b15〕 (the main text of the chapter body begins from the chapter title〔T25 0500a28〕; the First Part ends at the fascicle-end title 「大智度論卷第六十二」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-two"〔T25 0503a13〕, and the Last Part begins from the continuation title 「大智度論釋信謗品第四十一之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Slander, the Forty-first, Remainder"〔T25 0503a16〕 and ends at the sentence 「受無上道記」 tr. "received the prediction of the unsurpassed path", up to〔T25 0506b14〕, after which the next chapter, "Praise of Purity", Chapter 42, continues); the collation text for the sūtra explained is the "Faith and Disparagement" chapter of the Mahāprajñāpāramitā Sūtra〔T08 0304a17 起〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0282b10–0284a22〕, up to just before the end point) and Huiying's Commentary (X46n0791, covering this chapter at〔X46n0791 0888c23–0891c14〕, up to just before the end point), while Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has one citation by name〔X46n0784 0569a01〕 and one explicitly named summarising citation〔X46n0784 0598b04〕 (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 the CBETA collation.

The group of collation notes on the chapter title, the continuation title, and the fascicle end (the evidential basis for the three types of the network of chapter names and for the -1 step · listed separately). The chapter title〔T25 0500a28〕, six forms in one note—「大智度論釋信謗品第四十一【大】｜大智度論釋信毀品第四十一上【宋】【元】｜大智度論釋第四十一品上信毀品【宮】｜釋信毀品第四十一之上【明】｜大智度論釋第四十品上埿犁品【聖】｜摩訶般若波羅蜜品第四十泥梨品【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Slander, the Forty-first’ in the Taishō; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Disparagement, the Forty-first, Upper’ in the Song and Yuan; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-first Chapter, Upper, Chapter on Faith and Disparagement’ in the Palace; ‘Commentary on the Chapter on Faith and Disparagement, the Forty-first, First Part’ in the Ming; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Fortieth Chapter, Upper, Chapter on Niraya’ in the Shōgozō; ‘Mahāprajñāpāramitā Chapter, the Fortieth, Chapter on Niraya’ in the Ishiyama". The end of Fascicle 62〔T25 0503a13〕—「二【大】｜二（釋第三十九品訖第四十品上）【宋】【聖】｜二（釋第四十品訖四十一上）【元】」 tr. "‘two’ in the Taishō; ‘two (commentary on the Thirty-ninth Chapter through the Fortieth Chapter, Upper)’ in the Song and the Shōgozō; ‘two (commentary on the Fortieth Chapter through the Forty-first, Upper)’ in the Yuan": the end notes of the Song and the Shōgozō are a step of -1, the Yuan at the correct step. The Fascicle 63 continuation title〔T25 0503a16〕—「大智度論釋信謗品第四十一之餘【大】｜大智度論釋第四十一品下訖四十二品上【宋】【元】【宮】｜大智度論釋信毀品第四十一之下【明】｜大智度論釋第四十品下訖四十一品上【聖】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Slander, the Forty-first, Remainder’ in the Taishō; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-first Chapter, Lower, through the Forty-second Chapter, Upper’ in the Song, Yuan, and Palace; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Faith and Disparagement, the Forty-first, Last Part’ in the Ming; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Fortieth Chapter, Lower, through the Forty-first Chapter, Upper’ in the Shōgozō": the Shōgozō consistently a step of -1. Taken together with the T223 side's chapter title 「信毀」 tr. "Faith and Disparagement" + the Khitan interlinear note 「泥梨品」 tr. "Chapter on Niraya" + the Palace and Shōgozō's 「泥犁」 tr. "Niraya", the X24 heading 「信毀」 tr. "Faith and Disparagement", and the X46 heading 「信謗」 tr. "Faith and Slander" with its running text's 「泥梨品」 tr. "Chapter on Niraya" and 「第四十品」 tr. "the fortieth chapter", this is the evidential basis for the three types and three writings of the network of chapter names and for the -1 step—recorded side by side as it is, without forcing a reconciliation.

The three solitary point-anchor notes at the fascicle level (the evidential basis for the Ishiyama's +1 lead · listed separately). In this chapter the base text has three orig-only point-anchor collation notes with no app pairing (supplied by a hand sweep, checked and entered in the ledger): 〔T25 0503a12〕 「不分卷【石】，信＋（三業中應攝身口意）【三】【聖】【石】」 tr. "‘not divided into fascicles’ in the Ishiyama; ‘faith’ + (among the three karmas, body, speech, and mind should be included) in the three editions, the Shōgozō, and the Ishiyama"; 〔T25 0503a21〕 「不分卷【石】，〔經〕－【宋】【宮】」 tr. "‘not divided into fascicles’ in the Ishiyama; [Sūtra] absent in the Song and the Palace"; 〔T25 0506b14〕 「大智度經卷第六十四終【石】」 tr. "‘Mahāprajñāpāramitā Sūtra, Fascicle Sixty-four, end’ in the Ishiyama". The two Ishiyama notes on not dividing fascicles and the end note of Fascicle Sixty-four are the direct evidential basis for the +1 lead at the fascicle level in Section IV, and are listed separately here.

CBETA compound entry (with sources in other canonical works · listed separately). In Treatise ①'s sentence on head, eyes, marrow, and brain〔T25 0502c03〕—「腦（T47n1967_p0144a03）（T50n2058_p0297a08）【CB】｜惱【大】｜腦【宋】【元】【明】【宮】【聖】」 tr. "‘brain’ (with the page references to the two other-canon sources given in the entry) in CB; ‘vexation’ in the Taishō; ‘brain’ in the Song, Yuan, Ming, Palace, and Shōgozō": CBETA, on the basis of sources in two other works of the canon, the Collected Writings on the Land of Bliss and the Account of the Causes and Conditions of the Transmission of the Dharma Treasury, corrects the Taishō's 「惱」 tr. "vexation" to 「腦」 tr. "brain", a compound entry carrying two T numbers with page references, unlike the ordinary side-by-side setting of variant texts, and so listed separately; the reader-facing text of this edition follows the reading 「腦」 tr. "brain" (the source text following the current CBETA text).

Complete ledger of collation notes (all one hundred and sixty-two entries reconciled · base text as it stands). Below, transcribed in their original form from the working base text: the collation notes of this chapter total one hundred and sixty-two (one hundred and fifty-nine app entries, agreeing mechanically with the tool value of app 159 from extract --check on the working base text; in addition, three orig-only point-anchor solitary notes with no app pairing, appended at the end). The app entries are listed in full in the order of their appearance in the base text, with the collation notes anchored in this chapter itself (own) and the star-corresp repeated citations listed together—the star entries of this chapter are twelve in all, the target of each corresp marked with its entry: ten of the targets fall within the range of this chapter (going to seven notes: the same variant reading recurring in the text and sharing one note, among which the note 「世界【大】｜國土【石】」 tr. "‘world’ in the Taishō; ‘land’ in the Ishiyama" is shared fourfold); two entries (the 【經】 mark at〔0500a29〕 / the 【論】 mark at〔0501b06〕) have their corresp targets at the head-mark notes of the same type within the range of the preceding chapter, "Illumination" (note 0498013 / 0497006)—the collation notes on the general head-marks 「【經】／【論】」 tr. "[Sūtra] / [Treatise]" share one note across chapters, a general pattern at the document level and not a variant peculiar to this chapter, marked with the entry. The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:

App entries (one hundred and fifty-nine · in order of appearance in the base text · star-corresp marked with each entry)

• 〔T25 0500a28〕大智度論釋信謗品第四十一【大】｜大智度論釋信毀品第四十一上【宋】【元】｜大智度論釋第四十一品上信毀品【宮】｜釋信毀品第四十一之上【明】｜大智度論釋第四十品上埿犁品【聖】｜摩訶般若波羅蜜品第四十泥梨品【石】(chapter title · six forms in one note · the Shōgozō and Ishiyama a step of -1 + the third type of variant name · see Section IV)
• 〔T25 0500a29〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0498013) · target at the head-mark note of the same type in the preceding chapter, "Illumination" · shared across chapters)
• 〔T25 0500b14〕法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0500b15〕無二、【大】｜〔－〕【宋】【宮】
• 〔T25 0500c04〕世【大】｜國【石】
• 〔T25 0500c07〕世界【大】｜國【石】
• 〔T25 0500c07〕世界【大】｜國【石】(star · corresp → note(0500009))
• 〔T25 0500c07〕世界【大】｜國土【石】
• 〔T25 0500c08〕須【大】｜故須【石】
• 〔T25 0500c14〕聞【大】｜不樂聞【石】
• 〔T25 0500c18〕毀呰；毀訾【大】｜訾毀訾毀【宋】【元】【明】【宮】
• 〔T25 0500c21〕智【大】｜智故【元】【明】
• 〔T25 0500c21〕因緣【大】｜破法業因緣【元】【明】【聖】【石】
• 〔T25 0500c23〕至【大】｜復至【石】
• 〔T25 0500c25〕火【大】｜大【聖】
• 〔T25 0501a01〕世界【大】｜國土【石】(star · corresp → note(0500010))
• 〔T25 0501a02〕生【大】｜生生【宋】【元】【明】
• 〔T25 0501a04〕若【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0501a07〕法【大】｜法罪【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0501a09〕不信【大】｜不信般若波羅蜜【石】
• 〔T25 0501a23〕是【大】｜若是【石】
• 〔T25 0501a24〕大愁憂【大】｜〔－〕【宮】
• 〔T25 0501a24〕憂【大】｜毒【聖】
• 〔T25 0501a24〕如【大】｜〔－〕【聖】
• 〔T25 0501a28〕誡【大】｜戒【宋】【元】【明】｜〔－〕【宮】【聖】
• 〔T25 0501a29〕大【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0501b02〕苦時【大】｜時苦【宋】【元】【明】【宮】【聖】
• 〔T25 0501b03〕誡【大】｜戒【宋】【元】【明】｜〔－〕【宮】【聖】(star · corresp → note(0501009))
• 〔T25 0501b03〕淨【大】｜性【宋】【元】【明】【宮】【聖】
• 〔T25 0501b06〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0497006) · target at the head-mark note of the same type in the preceding chapter, "Illumination" · shared across chapters)
• 〔T25 0501b09〕間【大】｜聞【石】
• 〔T25 0501b10〕世界【大】｜國土【石】(star · corresp → note(0500010))
• 〔T25 0501b14〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0501b15〕空行【大】｜空【宋】【宮】｜行空【元】【明】
• 〔T25 0501b16〕用【大】｜行般若波羅蜜用【石】
• 〔T25 0501b17〕世界【大】｜國土【石】(star · corresp → note(0500010))
• 〔T25 0501b19〕文【大】｜牟【聖】【石】
• 〔T25 0501b23〕者【大】｜〔－〕【石】
• 〔T25 0501b28〕污【大】｜行【聖】
• 〔T25 0501b29〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0501014))
• 〔T25 0501c02〕成就、【大】｜〔－〕【元】【明】【石】
• 〔T25 0501c02〕成就【大】｜〔－〕【宋】【宮】
• 〔T25 0501c02〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0501c05〕隨【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0501c05〕解【大】｜解深【聖】【石】
• 〔T25 0501c05〕說【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0501c06〕見【大】｜是【宋】【宮】
• 〔T25 0501c06〕讀【大】｜讚【宋】【宮】
• 〔T25 0501c20〕問【大】｜間【聖】
• 〔T25 0501c23〕讀【大】｜說【宋】【宮】
• 〔T25 0501c28〕初【大】｜從初【石】
• 〔T25 0502a08〕德福【大】｜福德【宋】【元】【明】【宮】
• 〔T25 0502a09〕終【大】｜知【元】【明】
• 〔T25 0502a09〕世界【大】｜國土【石】(star · corresp → note(0500010))
• 〔T25 0502a14〕從坐起去；今佛【大】｜去今佛從坐起作【宋】
• 〔T25 0502a15〕為說【大】｜欲現【宮】【聖】【石】
• 〔T25 0502a15〕業【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0502a17〕因緣【大】｜〔－〕【石】
• 〔T25 0502a19〕破壞【大】｜毀呰破壞【石】
• 〔T25 0502a23〕惱【大】｜苦惱【宋】【元】【明】【宮】【聖】
• 〔T25 0502a26〕各【大】｜各各【聖】【石】
• 〔T25 0502b03〕大【大】｜〔－〕【宋】【宮】
• 〔T25 0502b04〕火【大】｜大【聖】
• 〔T25 0502b05〕火【大】｜大【聖】(star · corresp → note(0502011))
• 〔T25 0502b06〕滅【大】｜減【宋】【元】【明】【宮】【石】
• 〔T25 0502b09〕微輕【大】｜輕微【石】
• 〔T25 0502b10〕生盲【大】｜盲人【聖】
• 〔T25 0502b10〕欲【大】｜用【石】
• 〔T25 0502b11〕輕【大】｜轉【聖】
• 〔T25 0502b12〕毀【大】｜生毀【聖】【石】
• 〔T25 0502b13〕麾手【大】｜手麾【石】
• 〔T25 0502b16〕以【大】｜是【石】
• 〔T25 0502b17〕慳【大】｜〔－〕【宋】【宮】
• 〔T25 0502b19〕是【大】｜〔－〕【宋】【宮】
• 〔T25 0502b20〕劫【大】｜切【元】【明】
• 〔T25 0502b22〕問【大】｜問曰【石】
• 〔T25 0502b23〕答言不【大】｜得言【宋】【宮】｜若不【聖】
• 〔T25 0502b27〕故【大】｜故自【宋】【元】【明】【宮】
• 〔T25 0502c03〕腦（T47n1967_p0144a03）（T50n2058_p0297a08）【CB】｜惱【大】｜腦【宋】【元】【明】【宮】【聖】(CBETA corrects 「惱」 tr. "vexation" to 「腦」 tr. "brain" on two sources in other canonical works · compound entry · see the separate listing in Section VIII)
• 〔T25 0502c03〕須彌【大】｜須彌山【聖】【石】
• 〔T25 0502c08〕我不欲【大】｜不【宮】
• 〔T25 0502c12〕說【大】｜讚【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0502c15〕濁【大】｜冥【宮】【聖】
• 〔T25 0502c17〕寶【大】｜實相【石】
• 〔T25 0502c18〕讚【大】｜讀【宋】【元】【明】【宮】【聖】
• 〔T25 0502c20〕喜【大】｜憙【聖】
• 〔T25 0502c23〕蔽【大】｜〔－〕【宮】【聖】
• 〔T25 0502c24〕故【大】｜〔－〕【聖】
• 〔T25 0502c25〕佛【大】｜不善佛【聖】
• 〔T25 0503a13〕二【大】｜二（釋第三十九品訖第四十品上）【宋】【聖】｜二（釋第四十品訖四十一上）【元】(end-of-fascicle note · the Song and the Shōgozō a step of -1 · the Yuan at the correct step · see Section IV)
• 〔T25 0503a16〕大智度論釋信謗品第四十一之餘【大】｜大智度論釋第四十一品下訖四十二品上【宋】【元】【宮】｜大智度論釋信毀品第四十一之下【明】｜大智度論釋第四十品下訖四十一品上【聖】(continuation-title group · the Shōgozō consistently a step of -1 · see Section IV)
• 〔T25 0503a21〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0503a24〕世界【大】｜國土【石】
• 〔T25 0503a24〕墮【大】｜隨【聖】
• 〔T25 0503a26〕耶【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0503b01〕一切智【大】｜〔－〕【宋】【宮】
• 〔T25 0503b02〕故破【大】｜破故破【石】
• 〔T25 0503b04〕為【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0503b06〕則【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0503b09〕破【大】｜破壞【聖】【石】
• 〔T25 0503b10〕是【大】｜佛告須菩提是【石】
• 〔T25 0503b18〕欲【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0503b19〕四【大】｜〔－〕【石】
• 〔T25 0503b19〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0503b19〕毀呰【大】｜〔－〕【宮】【聖】
• 〔T25 0503b20〕【論】【大】｜〔－〕【宋】【宮】
• 〔T25 0503b26〕示【大】｜亦【聖】
• 〔T25 0503b26〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0503b28〕狂【大】｜狂人【元】【明】【石】
• 〔T25 0503c02〕五【大】｜五百【宋】【元】【明】【宮】【聖】
• 〔T25 0503c02〕已【大】｜以【宮】【聖】
• 〔T25 0503c06〕波羅蜜【大】｜〔－〕【石】
• 〔T25 0503c09〕疑【大】｜疑意【元】【明】【聖】【石】
• 〔T25 0503c12〕佛【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0503c13〕破【大】｜破即破【聖】
• 〔T25 0503c19〕以【大】｜已【宋】【元】【明】【宮】【石】
• 〔T25 0503c24〕三【大】｜三問【石】
• 〔T25 0504a01〕自在【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0504a04〕堪信【大】｜堪任信受【元】【明】【聖】【石】
• 〔T25 0504a04〕故【大】｜故亦【元】【明】【聖】【石】
• 〔T25 0504a08〕成【大】｜或【聖】
• 〔T25 0504a13〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0504a13〕是【大】｜是深【元】【明】
• 〔T25 0504b13〕須【大】｜經須【聖】
• 〔T25 0504b22〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0504c13〕脫【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0504c14〕縛【大】｜〔－〕【元】【明】【聖】【石】
• 〔T25 0504c15〕墮【大】｜隨【聖】(star · corresp → note(0503007))
• 〔T25 0504c26〕離【大】｜〔－〕【石】
• 〔T25 0505a05〕是【大】｜〔－〕【石】
• 〔T25 0505a05〕便【大】｜方便【聖】
• 〔T25 0505a06〕是【大】｜〔－〕【宋】【元】【宮】
• 〔T25 0505a07〕意【大】｜〔－〕【石】
• 〔T25 0505a10〕說【大】｜解【聖】
• 〔T25 0505a16〕知【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0505a22〕滅【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0505a25〕淨【大】｜清淨【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0505b03〕乃至【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0505b07〕【經】【大】｜〔－〕【宋】【宮】
• 〔T25 0505b09〕別【大】｜別無斷無壞【石】
• 〔T25 0505b10〕別【大】｜別無斷無壞【宋】【元】【明】【石】
• 〔T25 0505b12〕六入【大】｜六處【石】
• 〔T25 0505b12〕六入【大】｜六處【石】(star · corresp → note(0505013))
• 〔T25 0505b22〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0505b22〕淨【大】｜淨故【石】
• 〔T25 0505c07〕淨【大】｜清淨【聖】
• 〔T25 0505c11〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0505c21〕知【大】｜如【宋】【元】【明】【聖】
• 〔T25 0506a13〕說【大】｜說弟子所說【石】
• 〔T25 0506a16〕有人【大】｜有人言【石】
• 〔T25 0506a16〕著【大】｜者【宮】
• 〔T25 0506a19〕如【大】｜〔－〕【宮】
• 〔T25 0506a20〕一名【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0506a21〕出血【大】｜血出【石】
• 〔T25 0506a22〕像【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0506a22〕破【大】｜壞【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0506a27〕空【大】｜空耶【元】【明】
• 〔T25 0506b05〕喻譬【大】｜譬喻【宋】【元】【明】【宮】
• 〔T25 0506b10〕精進【大】｜積集【宋】【元】【明】【宮】【聖】【石】

Solitary point-anchor notes (three · orig-only · no app pairing)

• 〔T25 0503a12〕不分卷【石】，信＋（三業中應攝身口意）【三】【聖】【石】(point-anchor · orig-only · no app pairing)
• 〔T25 0503a21〕不分卷【石】，〔經〕－【宋】【宮】(point-anchor · orig-only · no app pairing)
• 〔T25 0506b14〕大智度經卷第六十四終【石】(point-anchor · orig-only · no app pairing)

The above one hundred and sixty-two entries agree mechanically with the number of anchored collation notes in the working base text (app one hundred and fifty-nine + point-anchor three); the targets of the star entries are marked with each entry, each checked entry by entry. The several places bearing on the chapter name and fascicle titles (the six forms of the chapter title〔0500a28〕, the fascicle end〔0503a13〕, the continuation title〔0503a16〕, and the three point-anchor entries) have been listed separately above, and collated in both directions with the sūtra explained and the ancient-master commentaries (Sections IV and VI).

Witness statistics for the sūtra explained (not unfolded · the gap recorded for later supplementing). The entry-by-entry statistics of the collation witnesses on the T223 side within the scope of the comparative reading for this chapter (from〔T08 0304a17〕 up to before the next chapter) were not unfolded here (following the format of the preceding chapter); 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.