大智度論無作實相品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Uncontrived Real Mark

心要Essence

這一品從一句看似自拆台腳的話開場。須菩提在佛前說：「是般若波羅蜜無所作。」佛不但不糾正，還給出理由：「作者不可得故，色不可得，乃至一切法不可得故。」論主把這句話推到底：「知者尚無，何況作者？」——連能知的人尚且覓不可得，哪裡有一個能作般若的作者？可是無作不是收工不幹。緊接著須菩提就問：既然無作，應云何行？佛的回答是一長串「不行」：不行色乃至一切種智，不行常無常、苦樂、我無我、淨不淨——「是色無所有性，云何有常無常」？連「無常」這帖破常的藥，般若中也不受，「以能生著心故」。不行不具足、不行礙不礙，論主點出樞紐：「礙者是非道，無礙者是道。」無作，是於一切行相中不立作者；行般若，恰恰從這裡起步。

那麼這個法，說了有用嗎？須菩提讚歎：「是甚深法，若說亦不增不減，若不說亦不增不減。」佛連下兩喻：盡形壽讚毀虛空，虛空不增不減；讚毀幻人，幻人「讚時不喜，毀時不憂」。論主合法：「是諸法實相，若以身業毀壞，亦不能令異，何況口說！」又把喻再翻一層——虛空是般若，幻人是行者；行者雖是罪業因緣所生的虛誑法，與般若合故無有異，「如種種諸色到須彌山邊，同為金色」。法本不異，無待於說，也無損於毀——這是無作之所以立得住的地基。

於是有了本品最壯闊的一段：大莊嚴。「修般若波羅蜜，如修虛空」——虛空中無般若、無六度、無色受想行識、乃至無菩提，而菩薩就在這裡修集善法；「是人欲度眾生，如欲度虛空」。論主說：虛空無色無形，「若有欲舉虛空，是為難」；眾生法畢竟空，而菩薩欲舉三界眾生著涅槃中，是故名大莊嚴——如以種種彩色，欲畫虛空。經文自給底據：十方如恒河沙諸佛，一一度無量阿僧祇眾生入涅槃，而「是眾生性亦不減、亦不增」。若實有眾生實有減少，諸佛反倒有減眾生之罪；眾生和合假名、無有定相，故度而無減、不度不增。空中起莊嚴，正因其難，「應禮是諸菩薩摩訶薩」。經末一比丘聽到這裡驚喜發言：「我當禮般若波羅蜜！」般若中雖無法生、無法滅，而有戒眾、定眾、慧眾、解脫眾、解脫知見眾，而有三寶、而有轉法輪——無法生滅處，法事宛然，這一句是全品的縮影。

帝釋接著上場，問了一個護法者最關心的問題：受持般若的人，「我當作何等護」？須菩提反問：「汝頗見是法可守護者不？」帝釋答不見。於是正義立出：「若善男子、善女人如般若波羅蜜中所說行，即是守護。」想從外面護持一個行般若的人，「為欲護虛空」——你能護夢、焰、影、響、幻、化嗎？能護佛所化嗎？能護法性、實際嗎？論主引了一則本傳承的事：伽羅夜叉一拳打在舍利弗頭上，舍利弗正入滅盡定，不覺打痛——「般若波羅蜜氣分即是滅盡定」，若人若非人不能得其便。真正的守護不從外來，從如所說住來。帝釋再問如夢之智：菩薩知諸法如夢，為何「不念夢、不念是夢、不念用夢、不念我夢」？論主逐名訓之：凡夫以夢喻五眾，轉頭又執著起夢來。夢等譬喻本為破著五眾；破著故，「於夢中亦不錯」——藥到病除，藥也不留。

之上收在一場大現量。佛神力故，三千大千世界諸天以栴檀散佛，見十方面各千佛說法——諸比丘皆字須菩提，問難者皆字釋提桓因。須菩提、帝釋歡喜：「非獨我等能說、能問。」佛又懸記：彌勒得菩提時，亦當於是處說般若；並廣引彌勒將以足指開耆闍崛山頂、迦葉骨身執杖持鉢而出的來事為證——「是般若波羅蜜，過去、未來、現在佛所說，應當信受。」而彌勒所說法門與今佛不異：色非常非無常、非縛非解、非三世，畢竟淨故。由此引出十番清淨的問答：色清淨故般若清淨、虛空清淨故般若清淨、不污故、不可取故、可說故、不可說故、不可得故——「一切法畢竟清淨故，般若波羅蜜清淨。」論主以山谷響喻收尾：口聲與回響，二聲皆虛誑，而人以聲為實、以響為虛；凡夫法聖法皆畢竟空，小菩薩猶以聖法為實——般若的清淨，深過這一層分判。

之下轉入受持的果報。須菩提說：受持般若、親近正憶念者，「終不病眼」，耳鼻舌身不病，身無刑殘、不衰耄、不橫死，六齋日諸天雲集聽受。論主立刻替讀者問出疑處：實際上受持的人仍有眾患，怎麼說終不病眼？答：「非必受報業，故無眾患」——譬如良藥能破眾病，「若不能將順，則不除患，非藥之失」；又如人雖得利器，不能御難，非器之過。先世重罪、今世不如所說行，故不得般若力，「非般若過」。福報的承諾繫在「如所說行」四字上，因果的分際，經文自己說得清楚。佛隨後給了般若一個新名字：大珍寶。「能拔地獄、畜生、餓鬼及人中貧窮」，能與大姓、天處、四果乃至菩提——如如意寶珠，能滿一切眾生願，所謂離苦、得樂。而它勝過如意寶：寶珠得而復失則憂惱，般若「不生不滅，常不失，世世與眾生樂，末後令得佛道」；得寶的人心生自高、輕賤他人，反開罪門，出世間的珍寶般若不分別善不善，「善法尚不能污染，何況不善法」。而這珍寶的底，仍是那句話：「若有諸佛、若無諸佛，是諸法相常住不異」——法性常故不失。

品末回到最大的一輪。諸天子虛空中散四種蓮華，唱言：「我等於閻浮提見第二法輪轉」——無量百千天子得無生法忍。佛卻說：「是法輪非第一轉、非第二轉。是般若波羅蜜不為轉故出、不為還故出，無法有法空故。」論主先解圍：因初轉乃至法盡，通名為轉；初轉八萬諸天得忍、一人得初道，今無量諸天得忍，故諸天讚言第二。又說諸佛事有密有現：聲聞人見初轉得道者少，諸菩薩見無數阿僧祇人得道乃至坐道場疾成佛道——「譬如大雨，大樹則多受，小樹則少受。」再往深處：法輪即是般若波羅蜜，無起無作相故無轉無還；說世間生法名轉、說世間滅法名還，般若中無此二事——「無轉是『有法空』，無還是『無法空』。」有人難：諸法皆空，何以還讚般若為摩訶波羅蜜？答：「自性空中亦無自性空，是故名摩訶波羅蜜」——雖得菩提亦無所得，雖轉法輪亦無所轉；畏墮常故不轉、畏墮滅故不還，入三解脫門，捨我我所心，是名說得解脫。末後論主逐字訓說、教、照、開、示、分別、顯現、說法、解釋、淺易十義：照者如執燈照物，開者如寶藏開門、開邪疑扉折無明關，淺易者如分散深水令渡者皆易——能以十種為首說甚深義，是名清淨說般若。而第一義中實無所說：無說故無受，無受故無證，無證故無滅煩惱者，乃至無畢定福田。一品自「無所作」起，至「無所說」止——無作的實相，不曾攔住一字說法、一人得度；說到極處、度到極處，作者與說者仍不可得。這就是無作實相品的心。

This chapter opens with a sentence that seems to pull the floor from under itself. Subhūti says before the Buddha: ‘This prajñāpāramitā is without anything done.’ The Buddha not only does not correct him but gives the reason: ‘Because the doer is unfindable; because form is unfindable, and so on up to all dharmas being unfindable.’ The treatise-author pushes this sentence to its end: ‘Even a knower there is not—how much less a doer?’—if even the one who could know cannot be found, where is there a doer who could make prajñā? Yet to be without anything done is not to down tools and stop working. Straight away Subhūti asks: since nothing is done, how should one practise? The Buddha's answer is a long string of ‘does not practise’: does not practise form, and so on up to omniscience of all kinds; does not practise permanent or impermanent, suffering or bliss, self or no-self, pure or impure—‘this form is of a nature without anything existent; how could it be permanent or impermanent?’ Even ‘impermanence’, the medicine that breaks permanence, is not accepted within prajñā, ‘because it can give rise to the attached mind’. He does not practise incompleteness, does not practise obstruction or non-obstruction, and the treatise-author brings out the pivot: ‘Obstruction is the non-path; non-obstruction is the path.’ Being without anything done means that in all the marks of practice no doer is set up; the practice of prajñā sets out from exactly here.

Then is there any use in speaking this dharma? Subhūti praises: ‘This very deep dharma, if spoken, neither increases nor decreases; if not spoken, neither increases nor decreases.’ The Buddha follows with two similes: to praise or revile space to the end of one's life—space neither increases nor decreases; to praise or revile an illusory person—the illusory person ‘is not glad when praised and not grieved when reviled’. The treatise-author matches the dharma to it: ‘This real mark of all dharmas, even if one were to destroy it with the karma of the body, could not be made other—how much less by speech!’ And he turns the simile one more layer—space is prajñā, the illusory person is the practitioner; though the practitioner is a false dharma born from the causes and conditions of sinful karma, because he joins with prajñā he is not different from it, ‘as the various colours, coming to the side of Mount Sumeru, all alike become golden’. Dharmas are from the first not different, do not wait on being spoken, and are not diminished by being reviled—this is the ground on which being without anything done can stand.

From this comes the most magnificent passage of the chapter: the great adornment. ‘To cultivate prajñāpāramitā is like cultivating space’—in space there is no prajñā, no six perfections, no form, feeling, perception, constructions, or consciousness, and so on up to no awakening, and it is right here that the bodhisattva cultivates and gathers wholesome dharmas; ‘this person, wishing to deliver beings, is like one wishing to deliver space’. The treatise-author says: space is without colour and without form, ‘and if anyone wished to lift space, that would be hard’; the dharma of beings is ultimately empty, and yet the bodhisattva wishes to lift the beings of the three realms and set them in nirvāṇa, and therefore it is called the great adornment—like wishing to paint space with all kinds of colours. The sūtra supplies its own ground: the buddhas of the ten directions, as many as the sands of the Ganges, each deliver immeasurable asaṃkhyeya beings into nirvāṇa, and yet ‘the nature of beings neither decreases nor increases’. If beings really existed and really decreased, the buddhas would on the contrary bear the sin of diminishing beings; beings are a provisional name from coming together, without any fixed mark, and therefore delivered without decrease, undelivered without increase. To raise an adornment in emptiness—precisely because it is hard, ‘one should worship these bodhisattva-mahāsattvas’. At the end of the sūtra passage a bhikṣu, hearing this, speaks out in astonished joy: ‘I shall worship prajñāpāramitā!’ Within prajñā, though no dharma arises and no dharma ceases, there is the aggregate of morality, of concentration, of wisdom, of liberation, and of the knowledge and vision of liberation; there are the Three Jewels; there is the turning of the wheel of the Dharma—where no dharma arises or ceases, the work of the Dharma is plainly there, and this one sentence is the whole chapter in miniature.

Śakra next comes on and asks the question that most concerns a protector of the Dharma: for one who receives and upholds prajñā, ‘what protection should I give?’ Subhūti asks back: ‘Do you see any dharma here that could be protected?’ Śakra answers that he sees none. Thereupon the right meaning is established: ‘If good men and good women practise as it is taught within prajñāpāramitā, that is protection.’ To wish to protect from outside a person who practises prajñā is ‘to wish to protect space’—can you protect a dream, a mirage, a shadow, an echo, an illusion, a transformation? Can you protect what the Buddha has conjured? Can you protect the nature of dharmas, the limit of reality? The treatise-author cites an event from this transmission: a yakṣa named Kāla struck Śāriputra on the head with his fist while Śāriputra was in the absorption of cessation, and he felt no pain from the blow—‘the very breath of prajñāpāramitā is the absorption of cessation’, and neither human nor non-human can find an opening in it. True protection does not come from outside; it comes from abiding as it is taught. Śakra asks again about the wisdom that sees dharmas as a dream: the bodhisattva knows all dharmas to be like a dream—why does he ‘not think of the dream, not think that it is a dream, not think of using the dream, not think that he dreams’? The treatise-author glosses the terms one by one: ordinary people use the dream as a simile for the five aggregates, and then turn round and grasp at the dream itself. The similes of dream and the rest are from the first meant to break attachment to the five aggregates; because attachment is broken, ‘one does not err even within the dream’—when the medicine has reached the sickness, the medicine too is not kept.

The First Part closes in a great direct showing. By the Buddha's supernormal power, the gods of the three-thousand great-thousand worlds scatter sandalwood over the Buddha and see, in each of the ten directions, a thousand buddhas expounding the Dharma—the bhikṣus all named Subhūti, the questioners all named Śakra Devānām Indra. Subhūti and Śakra rejoice: ‘It is not we alone who can speak and can ask.’ The Buddha further predicts that when Maitreya attains awakening he too will expound prajñā in this very place, and cites at length the coming event of Maitreya opening the summit of Mount Gṛdhrakūṭa with his toe and Kāśyapa's skeleton coming forth holding staff and bowl, as proof—‘this prajñāpāramitā is spoken by the buddhas of the past, the future, and the present, and should be believed and received’. And the gate of the Dharma that Maitreya will expound is no different from the present Buddha's: form is neither permanent nor impermanent, neither bound nor freed, not of the three times, because it is ultimately pure. From this come ten rounds of question and answer on purity: because form is pure, prajñā is pure; because space is pure, prajñā is pure; because it is undefiled; because it cannot be grasped; because it can be spoken; because it cannot be spoken; because it is unfindable—‘because all dharmas are ultimately pure, prajñāpāramitā is pure’. The treatise-author closes with the simile of the echo in the mountain valley: the voice from the mouth and the echo that comes back are both false sounds, yet people take the voice for real and the echo for false; the dharmas of ordinary people and the dharmas of the noble are all ultimately empty, yet lesser bodhisattvas still take the noble dharmas for real—the purity of prajñā goes deeper than this one line of division.

The Last Part turns to the results of receiving and upholding. Subhūti says: one who receives and upholds prajñā, draws near to it, and rightly recollects it ‘will never suffer sickness of the eye’; ear, nose, tongue, and body will not be sick; the body will suffer no mutilation, will not decline into senility, will not die an untimely death; on the six fast-days the gods gather like clouds to hear and receive. The treatise-author at once asks the doubt on the reader's behalf: in fact those who receive and uphold still have many afflictions—how can it be said that they never suffer sickness of the eye? Answer: ‘it is not that they must necessarily receive the karmic result, and therefore they have no afflictions’—as a fine medicine can break all sicknesses, ‘but if one cannot follow its regimen, it does not remove the affliction, and that is not the medicine's fault’; again, as when a person has obtained a sharp weapon but cannot ward off danger, that is not the weapon's fault. Heavy sins from former lives, and not practising in this life as it is taught—therefore one does not obtain the power of prajñā, ‘and that is not the fault of prajñā’. The promise of the result of merit is tied to the four Chinese characters rendered here as ‘practising as it is taught’, and the sūtra itself states clearly the dividing line of cause and effect. The Buddha then gives prajñā a new name: the great precious treasure. ‘It can pull beings out of the hells, out of the animals, out of the hungry ghosts, and out of poverty among humans’; it can give great families, the heavens, the four fruits, and so on up to awakening—like a wish-fulfilling jewel, able to satisfy the wishes of all beings, namely to leave suffering and to gain happiness. And it surpasses the wish-fulfilling jewel: the jewel, once obtained and then lost, brings grief and vexation, while prajñā ‘neither arises nor ceases, is never lost, gives beings happiness life after life, and at the last makes them attain the path of the Buddha’; one who obtains a jewel grows proud in mind and despises others, and instead opens the door of sin, whereas prajñā, the world-transcending treasure, does not discriminate between wholesome and unwholesome: ‘even wholesome dharmas cannot defile it, how much less unwholesome dharmas’. And the ground of this treasure is still that same sentence: ‘whether there are buddhas or no buddhas, this mark of dharmas ever abides and is not other’—because the nature of dharmas is constant, it is not lost.

The end of the chapter returns to the greatest wheel. The gods scatter four kinds of lotus in the air and proclaim: ‘We in Jambudvīpa see the second turning of the wheel of the Dharma’—and immeasurable hundreds of thousands of gods attain the acceptance of the non-arising of dharmas. Yet the Buddha says: ‘This wheel of the Dharma is neither a first turning nor a second turning. This prajñāpāramitā does not come forth in order to turn, nor in order to return, because of the emptiness of non-existent and existent dharmas.’ The treatise-author first relieves the difficulty: from the first turning until the Dharma is exhausted, all alike is called turning; at the first turning eighty thousand gods attained acceptance and one person attained the first path, and now immeasurable gods attain acceptance, and therefore the gods praise it as the second. He also says that the affairs of the buddhas are partly hidden and partly manifest: the śrāvakas see few attain the path at the first turning, while the bodhisattvas see countless asaṃkhyeya people attain the path and even sit on the seat of awakening and swiftly accomplish the path of the Buddha—‘as in a great rain, a great tree receives much and a small tree receives little’. Going deeper: the wheel of the Dharma is prajñāpāramitā, and because its mark is without origination and without action it neither turns nor returns; to speak of the worldly dharma of arising is called turning, to speak of the worldly dharma of ceasing is called returning, and within prajñā there are neither of these two—‘no turning is the emptiness of existent dharmas; no returning is the emptiness of non-existent dharmas’. Someone objects: if all dharmas are empty, why is prajñā still praised as mahāpāramitā? Answer: ‘within the emptiness of self-nature there is not even the emptiness of self-nature; therefore it is called mahāpāramitā’—though awakening is attained, nothing is attained; though the wheel of the Dharma is turned, nothing is turned; fearing to fall into permanence, it does not turn; fearing to fall into annihilation, it does not return; entering the three gates of liberation and abandoning the mind of self and mine, this is called speaking of the attainment of liberation. At the last the treatise-author glosses word by word the ten meanings—speaking, teaching, illuminating, opening, showing, distinguishing, manifesting, expounding the Dharma, explaining, and making plain and easy: illuminating is like holding up a lamp to light things; opening is like opening the door of a treasure-house, opening the leaves of the door of wrongness and doubt and breaking down the barrier of ignorance; making plain and easy is like dividing a deep water so that all who cross may cross easily—to be able to speak the very deep meaning with these ten at the head is called the pure expounding of prajñā. And in the highest meaning there is really nothing spoken: since nothing is spoken, nothing is received; since nothing is received, nothing is realised; since nothing is realised, there is no one who extinguishes the afflictions, and so on up to no fixed field of merit. The chapter rises from ‘nothing done’ and ends at ‘nothing spoken’—the uncontrived real mark never once blocked a single word of Dharma or a single person's deliverance; spoken to the utmost, delivered to the utmost, the doer and the speaker are still unfindable. This is the heart of the chapter on the uncontrived real mark.

義疏 · 總說Exposition · Overview

總說

〈無作實相品〉開篇只有一句：須菩提白佛言：「是般若波羅蜜無所作。」佛印之曰：「作者不可得故，色不可得，乃至一切法不可得故。」——知者尚無，何況作者？品名之眼即在此立：般若之為實相，是無作之相；不是有一個能作者造出一番清淨，而是作者、所作、作法三事俱不可得。然而無作二字，最易被誤讀為無可修、無可行——若無作者，誰斷煩惱、誰修善法？故須菩提緊接著問的正是：菩薩摩訶薩欲行般若波羅蜜，應云何行？佛答以一路「不行」：「不行色，是行般若波羅蜜」，不行受想行識乃至一切種智，不行常無常、苦樂、我無我、淨不淨——「是色無所有性，云何有常無常、苦樂、我無我、淨不淨？」不行，正是行；無作，正是實相。全品五番經、五番論，就從這一句「無所作」次第鋪展：先明不行之行，次明無護之護，次明十方千佛同說之證與十番清淨之譬，次明大珍寶之用，終於在「非第一轉、非第二轉」的法輪義中，把無作實相說到收處。

之上三番，立宗、破護、證清淨。經①立不行之行：不行色不具足——「色不具足者，是不名色」；不行礙不礙相，論釋一語判之：「礙者是非道，無礙者是道」。須菩提歎「是甚深法，若說亦不增不減，若不說亦不增不減」，佛以虛空、幻人為譬：「讚時亦不增不減，毀時亦不增不減」，諸法相若說若不說，如本不異；論更下一喻——「如種種諸色到須彌山邊，同為金色」，行者雖是罪業因緣所生虛誑之法，般若合故無有異。須菩提遂發希有之讚：「修般若波羅蜜，如修虛空」，虛空中無六度、無諸法、無諸果，「是人欲度眾生，如欲度虛空」——而菩薩正為度如虛空等眾生故發心，故「應禮是諸菩薩摩訶薩，能大莊嚴」。論釋眾生空因緣：十方恒沙諸佛各度無量眾生入涅槃，而眾生性亦不減亦不增，「眾生無所有故、眾生離故」；「若眾生實空，和合因緣有假名眾生」，故度而無減、不度亦無增——欲舉虛空是為難，菩薩「欲舉三界眾生著涅槃中」，是故名大莊嚴。一比丘聞畢竟空相驚喜作禮：「我當禮般若波羅蜜」——般若中雖無法生無法滅，而有戒定慧眾、有三寶、有轉法輪。經②轉入護持之問：帝釋問習般若為習何法，須菩提答「憍尸迦！是菩薩摩訶薩習般若波羅蜜，為習空。」帝釋願作守護，須菩提反詰：「汝頗見是法可守護者不？」帝釋不能護夢焰影響幻化、不能護佛所化、不能護法性實際——「若人欲護行般若波羅蜜菩薩，為欲護虛空」。論釋守護之義倒轉過來：「若行者如所說般若中住，即是守護」；如伽羅夜叉以拳打舍利弗頭而舍利弗入滅盡定不覺打痛，「般若波羅蜜氣分即是滅盡定」，若人若非人不能得便；欲守護虛空者「徒自疲苦，於空無益」。帝釋更問云何知諸法如夢如焰而於夢亦不著，須菩提答「不念色、不念是色、不念用色、不念我色」——論分疏念夢、念是夢、念用夢、念我夢四種著，用夢等譬喻破著五眾，「破著故，於夢中亦不錯」。經③證與譬雙至：佛神力故諸天散栴檀來禮，見十方各千佛說般若，「諸比丘皆字須菩提，問難般若波羅蜜品者皆字釋提桓因」；佛記彌勒得道時「亦當於是處說般若波羅蜜」，說法之門亦同——色非常非無常、非縛非解、非三世，「色畢竟淨，當如是說法」。須菩提歎「是般若波羅蜜清淨」，佛答以十番清淨之譬：「色清淨故，般若波羅蜜清淨」，虛空清淨、色不污、虛空不可取、虛空可說、虛空不可說、虛空不可得，乃至「一切法畢竟清淨故，般若波羅蜜清淨」。論③釋諸天所以來供：「是品中了了說諸法實相故」；引彌勒「以足指開山頂」出迦葉骨身、讚其「行頭陀弟子中第一」之事，證般若三世諸佛同說；釋清淨義「因果相似故」——「如虛空塵水不著，性清淨故」，邪見戲論不能染污；響喻判凡聖——響與口聲二聲皆虛誑，「而人以聲為實、以響為虛」，凡夫法聖法皆畢竟空，小菩薩以聖法因持戒禪定智慧修集功德所成故以為實；末以虛空無語言相收——般若「第一深義、畢竟空，無有言說，一切語言道斷故」，「有無相不可得故清淨」，「正憶念者，畢竟空清淨」。

之下兩番，先說珍寶之用，後說法輪之空。經④由現世功德入：受持般若親近正憶念者，「終不病眼，耳、鼻、舌、身亦終不病，身無刑殘，亦不衰耄，終不橫死」，諸天隨從聽受，六齋日諸天眾會，說般若者得無量福德；佛印之而自說因緣：「般若波羅蜜是大珍寶」——「能拔地獄、畜生、餓鬼及人中貧窮」，能與剎利婆羅門大姓乃至阿耨多羅三藐三菩提，以其中廣說十善道、四禪、四無量心乃至一切智故。而珍寶即無所得：珍寶波羅蜜中無有法可得若生若滅、若垢若淨，是名「無所得珍寶波羅蜜」；無有法能染污，是名「無染珍寶波羅蜜」；菩薩如是不知、不分別、不得、不戲論，是為能修行般若。末後歸於法相常住：般若於諸法無有力、無非力，不生不滅、不增不減，非三世、不捨不住三界，與諸法皆不與不捨——「若有諸佛、若無諸佛，是諸法相常住不異」。論④先解功德之疑：受持般若猶有眾患者，「非必受報業」故——「譬如良藥，能破眾病；若不能將順，則不除患，非藥之失」，行者先世重罪、今世不如所說行，故「不得般若力，非般若過」；此一句把福德承諾的因果責任說得毫不含糊——功德是實，而藥須將順。次釋諸天何以下來聽法：天上經卷傳聞非佛說，佛勅帝釋「汝當誦念般若」、兜率有補處菩薩說法故可有；閻浮提人以三因緣勝諸天——「一者、能斷淫欲，二者、強識念力，三者、能精懃勇猛」；諸天來下禮拜經卷，「諸天尚來，何況我等！」六齋日「是六齋日是惡日，令人衰凶」，受八戒持齋布施聽法則諸天歡喜、小鬼不得其便。次釋珍寶之名：「如如意寶珠能滿一切人願」，般若能令眾生離苦得樂；而如意寶失則憂惱，般若不生不滅常不失，出世間般若「不分別善、不善」，能利眾生「畢竟無憂」——「善法尚不能污染，何況不善法！」末釋無力無非力：譬如虛空雖無有法「而因虛空得有所作」；「諸法性者，即是諸法實相；諸法實相者，即是般若波羅蜜」，入法性中求則無有錯謬。經⑤以天讚起：諸天子虛空中散四種蓮華，言「我等於閻浮提見第二法輪轉」，無量百千天子得無生法忍；佛即奪其言：「是法輪非第一轉、非第二轉」，般若「不為轉故出、不為還故出，無法有法空故」——「般若波羅蜜般若波羅蜜相空」，乃至一切種智相空。須菩提讚「是摩訶波羅蜜」：一切法雖自相空，而菩薩因般若得阿耨多羅三藐三菩提，亦無法可得、無法可轉可還；能如是說般若，教、照、開、示、分別、顯現、解釋、淺易，是名清淨說般若波羅蜜——「亦無說者、亦無受者、亦無證者」，是說法中「亦無畢定福田」。論⑤釋第二轉之義：「因初轉乃至法盡，通名為轉」，初轉八萬諸天得無生法忍，今無量諸天得忍，故讚言第二；「諸佛事有二種：一者、密，二者、現」，初轉法輪聲聞人見八萬得忍，諸菩薩見無數阿僧祇人乃至坐道場疾成佛道，是名密轉法輪相——「譬如大雨，大樹則多受，小樹則少受」。釋非一非二：「法輪即是般若波羅蜜」，無起無作相故無轉無還，並以「無法有法空故」一句分疏轉還二邊；破非有非無有二種，用上三句破、用涅槃實相破，恐新發意菩薩於無法有法空中還生邪見，故佛說有法無法亦自相空。釋摩訶波羅蜜之難：「自性空中亦無自性空，是故名摩訶波羅蜜」，以畢竟空故無所礙而能行諸善法得道，「世俗法故，非第一義」。釋轉還：煩惱虛誑無有定相，「若無定相，為何所斷？」無所斷則無轉無還；六畏雙遣——「畏墮常故不轉，畏墮滅故不還」，畏墮有畏墮無、「畏著世間故不轉，畏著涅槃故不還」——入三解脫門，「捨我、我所心，是名說得解脫」。末以十義訓詁收：說者案文口傳，教者令受持讀誦，照者「如人執燈照物」，開者「開邪疑扉、折無明關」，示者指示好醜，分別、顯現、說法、解釋，淺易者「如深水難渡」分散令淺——「能以十種為首說甚深義，是名清淨說般若波羅蜜義」。而「第一義中，實無所說」，無說故無受、無證、無滅煩惱者，故無福田；信受讀誦為受，得沙門果無生法忍為證，證時得有餘涅槃是畢定福田——「諸法同無餘涅槃性，故說無畢定福田」，品至此終。

全品經論各五番相間而進，跨卷六十四、六十五兩卷，依卷界分作之上、之下兩分弧，之下卷首帶「之餘」續題。之上收前三番——無所作之宗、不行之行、無護之護、夢喻破著、十方千佛之證、十番清淨之譬；之下收後兩番——大珍寶波羅蜜之用與現世功德之因果、第二法輪之讚與非轉非還之奪、十義說法之門、無畢定福田之收。之上把「無作」立成行門與護門，之下把「無作」用到福德與轉法輪上——先給到極處（大珍寶能滿一切願），再空到極處（無說無受無證），一與一奪之間，無作實相方才立體。

因此，讀每一番問答時，至少可問三層。其一，這一番的「無」落在何處——是無作者而非無行（不行正是行），是無可護而非無護（如所說住即是守護），是無轉還而非無法輪（因中說果，通名為轉）？其二，譬喻的力用何在——虛空一喻貫串全品：修如修虛空、度如度虛空、護如護虛空、清淨如虛空、無力而有所作如虛空，同一虛空，番番轉出新義，各在破哪一重著？其三，說得如此之空，功德何以是實——「終不病眼」之諾與「非必受報業」之解如何並立，「大珍寶」與「無所得」如何同名一法，「得福無量」與「無畢定福田」如何不相違？順著五番對答讀下去，終會落在同一處：般若無所作，正因無所作故無所不作；法輪不轉不還，正因不轉不還故從初轉乃至法盡通名為轉——無作，是實相之相。

依原論次序讀下去

Overview

"The Uncontrived Real Mark" opens with only one sentence: Subhūti says to the Buddha: 「是般若波羅蜜無所作。」 tr. "This prajñāpāramitā is without anything done." The Buddha seals it, saying: 「作者不可得故，色不可得，乃至一切法不可得故。」 tr. "Because the doer is unfindable; because form is unfindable, and so on up to all dharmas being unfindable."—even a knower there is not; how much less a doer? The eye of the chapter's name is set up right here: prajñā, as the real mark, is the mark of the uncontrived; it is not that there is a doer who produces a measure of purity, but that the three things—the doer, what is done, and the dharma of doing—are all unfindable. Yet the two characters rendered here as ‘uncontrived’ are most easily misread as meaning nothing to cultivate and nothing to practise—if there is no doer, who cuts off the afflictions, who cultivates wholesome dharmas? Therefore what Subhūti asks immediately afterwards is precisely this: if the bodhisattva-mahāsattva wishes to practise prajñāpāramitā, how should he practise? The Buddha answers with a whole run of 「不行」 tr. "does not practise": 「不行色，是行般若波羅蜜」 tr. "not practising form is practising prajñāpāramitā"; not practising feeling, perception, constructions, and consciousness, and so on up to omniscience of all kinds; not practising permanent or impermanent, suffering or bliss, self or no-self, pure or impure—「是色無所有性，云何有常無常、苦樂、我無我、淨不淨？」 tr. "this form is of a nature without anything existent; how could there be permanent or impermanent, suffering or bliss, self or no-self, pure or impure?" Not practising is precisely practising; the uncontrived is precisely the real mark. The five rounds of sūtra and the five rounds of treatise of the whole chapter unfold in sequence from this one phrase 「無所作」 tr. "without anything done": first making clear the practice of not practising, next the protection that is no protecting, next the proof of the thousand buddhas of the ten directions speaking alike and the simile of the ten rounds of purity, next the use of the great precious treasure, and at last, in the meaning of the wheel of the Dharma that is 「非第一轉、非第二轉」 tr. "neither a first turning nor a second turning", bringing the uncontrived real mark to the place where it is gathered up.

The three rounds of the First Part set up the thesis, break down protection, and prove purity. Sūtra round ① sets up the practice of not practising: not practising the incompleteness of form—「色不具足者，是不名色」 tr. "form that is incomplete is not called form"; not practising the marks of obstruction or non-obstruction, which the treatise's explanation judges in one phrase: 「礙者是非道，無礙者是道」 tr. "obstruction is the non-path; non-obstruction is the path". Subhūti praises: 「是甚深法，若說亦不增不減，若不說亦不增不減」 tr. "this very deep dharma, if spoken, neither increases nor decreases; if not spoken, neither increases nor decreases"; the Buddha takes space and an illusory person as similes: 「讚時亦不增不減，毀時亦不增不減」 tr. "when praised it neither increases nor decreases; when reviled it neither increases nor decreases"—the marks of dharmas, whether spoken or not spoken, are as they fundamentally are and not different; the treatise goes on to lay down one more simile—「如種種諸色到須彌山邊，同為金色」 tr. "as the various colours, coming to the side of Mount Sumeru, all alike become golden": although the practitioner is a false dharma born from the causes and conditions of sinful karma, because he is joined with prajñā he is not different from it. Subhūti then utters a praise of wonder: 「修般若波羅蜜，如修虛空」 tr. "to cultivate prajñāpāramitā is like cultivating space"; in space there are no six perfections, no dharmas, no fruits—「是人欲度眾生，如欲度虛空」 tr. "this person, wishing to deliver beings, is like one wishing to deliver space"—and it is precisely in order to deliver beings equal to space that the bodhisattva arouses the mind, and therefore 「應禮是諸菩薩摩訶薩，能大莊嚴」 tr. "one should worship these bodhisattva-mahāsattvas, who are able to put on the great adornment". The treatise explains the causes and conditions of the emptiness of beings: the buddhas of the ten directions, as many as the sands of the Ganges, each deliver immeasurable beings into nirvāṇa, and yet the nature of beings neither decreases nor increases, 「眾生無所有故、眾生離故」 tr. "because beings are without anything existent, because beings are apart"; 「若眾生實空，和合因緣有假名眾生」 tr. "if beings are really empty, there are beings as a provisional name from the coming together of causes and conditions", and therefore they are delivered without decrease and left undelivered without increase—to wish to lift space is hard, and the bodhisattva 「欲舉三界眾生著涅槃中」 tr. "wishes to lift the beings of the three realms and set them in nirvāṇa", and therefore it is called the great adornment. A bhikṣu, hearing the mark of ultimate emptiness, bows in astonished joy: 「我當禮般若波羅蜜」 tr. "I shall worship prajñāpāramitā"—within prajñā, though no dharma arises and no dharma ceases, there are the aggregates of morality, of concentration, and of wisdom, there are the Three Jewels, there is the turning of the wheel of the Dharma. Sūtra round ② turns to the question of protection: Śakra asks what dharma one trains in when training in prajñā, and Subhūti answers: 「憍尸迦！是菩薩摩訶薩習般若波羅蜜，為習空。」 tr. "Kauśika! This bodhisattva-mahāsattva, in training in prajñāpāramitā, trains in emptiness." Śakra wishes to act as protector; Subhūti asks back: 「汝頗見是法可守護者不？」 tr. "Do you see any dharma here that could be protected?" Śakra cannot protect a dream, a mirage, a shadow, an echo, an illusion, or a transformation, cannot protect what the Buddha has conjured, cannot protect the nature of dharmas or the limit of reality—「若人欲護行般若波羅蜜菩薩，為欲護虛空」 tr. "if anyone wishes to protect a bodhisattva who practises prajñāpāramitā, he is wishing to protect space". The treatise's explanation turns the meaning of protection round: 「若行者如所說般若中住，即是守護」 tr. "if the practitioner abides within prajñā as it is taught, that is protection"; as when the yakṣa Kāla struck Śāriputra on the head with his fist and Śāriputra, having entered the absorption of cessation, felt no pain from the blow—「般若波羅蜜氣分即是滅盡定」 tr. "the very breath of prajñāpāramitā is the absorption of cessation"—neither human nor non-human can find an opening; one who wishes to protect space 「徒自疲苦，於空無益」 tr. "only wearies and pains himself, and it is of no benefit to space". Śakra asks further how, knowing dharmas to be like a dream and like a mirage, one is not attached even to the dream; Subhūti answers: 「不念色、不念是色、不念用色、不念我色」 tr. "not thinking of form, not thinking that it is form, not thinking of using form, not thinking that it is my form"—the treatise distinguishes four kinds of attachment: to think of the dream, to think that it is a dream, to think of using the dream, and to think that I dream; it uses the dream and the other similes to break attachment to the five aggregates, 「破著故，於夢中亦不錯」 tr. "because attachment is broken, one does not err even within the dream". In sūtra round ③ proof and simile arrive together: by the Buddha's supernormal power the gods scatter sandalwood and come to worship, and they see in each of the ten directions a thousand buddhas expounding prajñā—「諸比丘皆字須菩提，問難般若波羅蜜品者皆字釋提桓因」 tr. "the bhikṣus were all named Subhūti, and those who questioned and challenged on the chapters of prajñāpāramitā were all named Śakra Devānām Indra"; the Buddha predicts that when Maitreya attains the path he 「亦當於是處說般若波羅蜜」 tr. "will also expound prajñāpāramitā in this very place", and that the gate of expounding the Dharma will be the same—form is neither permanent nor impermanent, neither bound nor freed, not of the three times: 「色畢竟淨，當如是說法」 tr. "form is ultimately pure; thus should the Dharma be expounded". Subhūti praises: 「是般若波羅蜜清淨」 tr. "this prajñāpāramitā is pure"; the Buddha answers with the simile of the ten rounds of purity: 「色清淨故，般若波羅蜜清淨」 tr. "because form is pure, prajñāpāramitā is pure"; space is pure, form is undefiled, space cannot be grasped, space can be spoken, space cannot be spoken, space is unfindable, and so on up to 「一切法畢竟清淨故，般若波羅蜜清淨」 tr. "because all dharmas are ultimately pure, prajñāpāramitā is pure". Treatise round ③ explains why the gods come to make offerings: 「是品中了了說諸法實相故」 tr. "because in this chapter the real mark of all dharmas is spoken clearly"; it cites the event of Maitreya 「以足指開山頂」 tr. "opening the summit of the mountain with his toe" to bring forth Kāśyapa's skeleton and praising him as 「行頭陀弟子中第一」 tr. "foremost among the disciples in practising the dhūta austerities", to prove that prajñā is spoken alike by the buddhas of the three times; it explains the meaning of purity 「因果相似故」 tr. "because cause and effect resemble each other"—「如虛空塵水不著，性清淨故」 tr. "as dust and water do not cling to space, because its nature is pure", so wrong views and idle discourse cannot defile it; with the simile of the echo it judges between the ordinary and the noble—the echo and the voice from the mouth, both sounds are false, 「而人以聲為實、以響為虛」 tr. "yet people take the voice as real and the echo as false"; the dharmas of ordinary people and the dharmas of the noble are all ultimately empty, yet lesser bodhisattvas take the noble dharmas as real, because these are accomplished by cultivating and gathering merit through the causes of the noble dharmas—upholding the precepts, meditative concentration, and wisdom; at the end it gathers up with space's being without the mark of words—prajñā is 「第一深義、畢竟空，無有言說，一切語言道斷故」 tr. "the foremost deep meaning, ultimate emptiness, without words, because the path of all words is cut off"; 「有無相不可得故清淨」 tr. "because the marks of existence and non-existence are unfindable, it is pure"; 「正憶念者，畢竟空清淨」 tr. "to rightly recollect is the purity of ultimate emptiness".

The two rounds of the Last Part first speak of the use of the precious treasure, and then of the emptiness of the wheel of the Dharma. Sūtra round ④ enters by way of merit in the present life: one who receives and upholds prajñā, draws near to it, and rightly recollects it 「終不病眼，耳、鼻、舌、身亦終不病，身無刑殘，亦不衰耄，終不橫死」 tr. "will never suffer sickness of the eye; ear, nose, tongue, and body likewise will never be sick; the body will suffer no mutilation, will not decline into senility, and will never die an untimely death"; the gods follow him to hear and receive; on the six fast-days the assemblies of the gods gather; one who expounds prajñā obtains immeasurable merit; the Buddha seals this and himself speaks its causes and conditions: 「般若波羅蜜是大珍寶」 tr. "prajñāpāramitā is the great precious treasure"—it 「能拔地獄、畜生、餓鬼及人中貧窮」 tr. "can pull beings out of the hells, the animals, the hungry ghosts, and poverty among humans", and can give great families of kṣatriyas and brahmins and so on up to anuttarā samyaksaṃbodhi, because within it the ten wholesome paths, the four dhyānas, the four immeasurable minds, and so on up to omniscience are widely taught. Yet the treasure is itself nothing to be attained: in the precious-treasure pāramitā there is no dharma to be found, whether arising or ceasing, defiled or pure—this is called 「無所得珍寶波羅蜜」 tr. "the precious-treasure pāramitā of nothing to be attained"; there is no dharma that can defile it—this is called 「無染珍寶波羅蜜」 tr. "the undefiled precious-treasure pāramitā"; the bodhisattva who in this way does not know, does not discriminate, does not find, and does not engage in idle discourse is one who can cultivate prajñā. At the very end it returns to the ever-abiding of the mark of dharmas: prajñā has neither power nor non-power with regard to dharmas, neither arises nor ceases, neither increases nor decreases, is not of the three times, neither relinquishes nor abides in the three realms, and neither gives nor relinquishes any dharma—「若有諸佛、若無諸佛，是諸法相常住不異」 tr. "whether there are buddhas or there are no buddhas, this mark of dharmas ever abides and is not other". Treatise round ④ first resolves the doubt about merit: that those who receive and uphold prajñā still have many afflictions is because it is 「非必受報業」 tr. "not karma whose result must necessarily be received"—「譬如良藥，能破眾病；若不能將順，則不除患，非藥之失」 tr. "just as a fine medicine can break all sicknesses, but if one cannot follow its regimen it does not remove the affliction, and that is not the medicine's fault"; the practitioner has heavy sins from former lives and in this life does not practise as it is taught, and therefore he 「不得般若力，非般若過」 tr. "does not obtain the power of prajñā, and that is not the fault of prajñā"; this one sentence states without the least ambiguity the causal responsibility of the promise of merit—the merit is real, but the medicine must be followed with its regimen. It next explains why the gods come down to hear the Dharma: the sūtra scrolls in the heavens, passed on by hearsay rather than spoken by the Buddha, can still be had, because the Buddha commanded Śakra, 「汝當誦念般若」 tr. "you should recite and keep prajñā in mind", and because in the Tuṣita heaven there is a bodhisattva bound to buddhahood in one more birth who expounds the Dharma; the people of Jambudvīpa surpass the gods by three causes and conditions—「一者、能斷淫欲，二者、強識念力，三者、能精懃勇猛」 tr. "first, they can cut off sexual desire; second, they have strong powers of memory and recollection; third, they can be diligent, vigorous, and brave"; the gods come down to worship the sūtra scroll—「諸天尚來，何況我等！」 tr. "Even the gods come—how much more should we!" As for the six fast-days, 「是六齋日是惡日，令人衰凶」 tr. "these six fast-days are evil days, which bring people decline and misfortune"; if one receives the eight precepts, keeps the fast, gives, and hears the Dharma, the gods rejoice and the petty ghosts cannot find an opening. It next explains the name of treasure: 「如如意寶珠能滿一切人願」 tr. "as the wish-fulfilling jewel can fulfil the wishes of all people", so prajñā can make beings leave suffering and gain happiness; yet when the wish-fulfilling jewel is lost there is grief and vexation, whereas prajñā neither arises nor ceases and is never lost; world-transcending prajñā 「不分別善、不善」 tr. "does not discriminate between wholesome and unwholesome", and can benefit beings so that they are 「畢竟無憂」 tr. "ultimately without grief"—「善法尚不能污染，何況不善法！」 tr. "even wholesome dharmas cannot defile it—how much less unwholesome dharmas!" At the end it explains being without power and without non-power: just as in space there is no dharma, 「而因虛空得有所作」 tr. "and yet because of space things can be done"; 「諸法性者，即是諸法實相；諸法實相者，即是般若波羅蜜」 tr. "the nature of dharmas is precisely the real mark of all dharmas; the real mark of all dharmas is precisely prajñāpāramitā", and if one seeks by entering the nature of dharmas, there is no error. Sūtra round ⑤ rises with the praise of the gods: the gods scatter four kinds of lotus in the air and say, 「我等於閻浮提見第二法輪轉」 tr. "we in Jambudvīpa see the second turning of the wheel of the Dharma", and immeasurable hundreds of thousands of gods attain the acceptance of the non-arising of dharmas; the Buddha at once takes their words away: 「是法輪非第一轉、非第二轉」 tr. "this wheel of the Dharma is neither a first turning nor a second turning"; prajñā 「不為轉故出、不為還故出，無法有法空故」 tr. "does not come forth in order to turn, does not come forth in order to return, because of the emptiness of non-existent and existent dharmas"—「般若波羅蜜般若波羅蜜相空」 tr. "prajñāpāramitā is empty of the mark of prajñāpāramitā", and so on up to omniscience of all kinds being empty of the mark of omniscience of all kinds. Subhūti praises: 「是摩訶波羅蜜」 tr. "this is mahāpāramitā": although all dharmas are empty of specific marks, the bodhisattva by prajñā attains anuttarā samyaksaṃbodhi, and yet there is no dharma to be attained, no dharma that can be turned or returned; to be able to expound prajñā thus—teaching, illuminating, opening, showing, distinguishing, manifesting, explaining, making plain and easy—is called the pure expounding of prajñāpāramitā: 「亦無說者、亦無受者、亦無證者」 tr. "there is also no one who speaks, no one who receives, no one who realises", and in this expounding of the Dharma 「亦無畢定福田」 tr. "there is also no fixed field of merit". Treatise round ⑤ explains the meaning of the second turning: 「因初轉乃至法盡，通名為轉」 tr. "from the first turning until the Dharma is exhausted, it is all alike called turning"; at the first turning eighty thousand gods attained the acceptance of the non-arising of dharmas, and now immeasurable gods attain acceptance, and therefore it is praised as the second; 「諸佛事有二種：一者、密，二者、現」 tr. "the affairs of the buddhas are of two kinds: first, hidden; second, manifest"—at the first turning of the wheel of the Dharma the śrāvakas saw eighty thousand attain acceptance, while the bodhisattvas saw countless asaṃkhyeya people attain the path, and so on up to sitting on the seat of awakening and swiftly accomplishing the path of the Buddha; this is called the mark of the hidden turning of the wheel of the Dharma—「譬如大雨，大樹則多受，小樹則少受」 tr. "just as in a great rain a great tree receives much and a small tree receives little". It explains neither first nor second: 「法輪即是般若波羅蜜」 tr. "the wheel of the Dharma is precisely prajñāpāramitā"; because its mark is without origination and without action, there is no turning and no returning, and it distinguishes the two extremes of turning and returning with the one phrase 「無法有法空故」 tr. "because of the emptiness of non-existent and existent dharmas"; the refutation of neither existent nor non-existent is of two kinds—refuting with the three phrases above, and refuting with the real mark of nirvāṇa; fearing that bodhisattvas who have newly aroused the mind would, within the emptiness of non-existent and existent dharmas, again give rise to wrong views, the Buddha says that existent dharmas and non-existent dharmas are also empty of specific marks. It explains the difficulty about mahāpāramitā: 「自性空中亦無自性空，是故名摩訶波羅蜜」 tr. "within the emptiness of self-nature there is not even the emptiness of self-nature; therefore it is called mahāpāramitā"; because of ultimate emptiness nothing is obstructed, and one can practise wholesome dharmas and attain the path—「世俗法故，非第一義」 tr. "by way of worldly dharma, not the highest meaning". It explains turning and returning: the afflictions are false and have no fixed mark—「若無定相，為何所斷？」 tr. "if they have no fixed mark, what is there to cut off?"—and with nothing to cut off there is no turning and no returning; the six fears are both set aside—「畏墮常故不轉，畏墮滅故不還」 tr. "for fear of falling into permanence it does not turn; for fear of falling into annihilation it does not return"; for fear of falling into existence, for fear of falling into non-existence; 「畏著世間故不轉，畏著涅槃故不還」 tr. "for fear of attachment to the world it does not turn; for fear of attachment to nirvāṇa it does not return"—entering the three gates of liberation, 「捨我、我所心，是名說得解脫」 tr. "abandoning the mind of self and mine—this is called speaking of the attainment of liberation". At the end it gathers up with glosses on the ten meanings: speaking is transmitting orally according to the text; teaching is causing one to receive and uphold, read, and recite; illuminating is 「如人執燈照物」 tr. "like a person holding a lamp to light things"; opening is 「開邪疑扉、折無明關」 tr. "opening the door-leaves of wrongness and doubt, breaking the bar of ignorance"; showing is pointing out the good and the bad; then distinguishing, manifesting, expounding the Dharma, explaining; making plain and easy is, 「如深水難渡」 tr. "as deep water is hard to cross", dividing it so that it becomes shallow—「能以十種為首說甚深義，是名清淨說般若波羅蜜義」 tr. "to be able to speak the very deep meaning with these ten at the head is called the meaning of the pure expounding of prajñāpāramitā". Yet 「第一義中，實無所說」 tr. "in the highest meaning there is really nothing spoken"; because nothing is spoken there is no receiving, no realising, and no one who extinguishes the afflictions, and therefore there is no field of merit; believing, receiving, reading, and reciting are receiving; attaining the fruits of the śramaṇa and the acceptance of the non-arising of dharmas is realising; at the time of realisation one attains nirvāṇa with remainder, which is a fixed field of merit—「諸法同無餘涅槃性，故說無畢定福田」 tr. "all dharmas are alike of the nature of nirvāṇa without remainder, and therefore it is said that there is no fixed field of merit"—and here the chapter ends.

For the whole chapter the sūtra and the treatise each come in five rounds, advancing in alternation; spanning the two fascicles sixty-four and sixty-five, it is divided at the boundary of the fascicles into two arcs, the First Part and the Last Part, the head of the fascicle of the Last Part carrying the continuation title 「之餘」 tr. "the remainder". The First Part takes in the first three rounds—the thesis of being without anything done, the practice of not practising, the protection that is no protecting, the breaking of attachment by the simile of the dream, the proof of the thousand buddhas of the ten directions, and the simile of the ten rounds of purity; the Last Part takes in the latter two rounds—the use of the great precious-treasure pāramitā and the cause and effect of merit in the present life, the praise of the second wheel of the Dharma and the taking of it away with neither turning nor returning, the gate of the ten meanings of expounding the Dharma, and the gathering-up with no fixed field of merit. The First Part establishes 「無作」 tr. "the uncontrived" as the gate of practice and the gate of protection; the Last Part applies 「無作」 tr. "the uncontrived" to merit and to the turning of the wheel of the Dharma—first giving to the utmost (the great precious treasure can fulfil all wishes), then emptying to the utmost (nothing spoken, nothing received, nothing realised); between one giving and one taking away, the uncontrived real mark at last stands in full dimension.

Therefore, in reading each round of question and answer, one can ask at least three layers of questions. First, where does this round's 「無」 tr. "without" fall—is it being without a doer rather than without practice (not practising is precisely practising), being without anything to protect rather than without protection (abiding as it is taught is protection), being without turning and returning rather than without a wheel of the Dharma (the result being spoken of within the cause, it is all alike called turning)? Second, where does the force of the similes lie—the one simile of space runs through the whole chapter: cultivating is like cultivating space, delivering is like delivering space, protecting is like protecting space, purity is like space, being without power and yet things being done is like space; the same space, round after round, turns out a new meaning—which layer of attachment is each one breaking? Third, spoken so emptily, how is merit nonetheless real—how do the promise 「終不病眼」 tr. "will never suffer sickness of the eye" and the explanation 「非必受報業」 tr. "not karma whose result must necessarily be received" stand together, how can 「大珍寶」 tr. "the great precious treasure" and 「無所得」 tr. "nothing to be attained" name one and the same dharma, and how do 「得福無量」 tr. "obtaining immeasurable merit" and 「無畢定福田」 tr. "no fixed field of merit" not contradict each other? Read on along these five rounds of dialogue, and one will come at last to the same place: prajñā is without anything done, and precisely because it is without anything done there is nothing it does not do; the wheel of the Dharma neither turns nor returns, and precisely because it neither turns nor returns, from the first turning until the Dharma is exhausted it is all alike called turning—the uncontrived is the mark of the real mark.

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈無作實相品〉的義脈，前有所承，後有所啟。所承者是前之〈歎淨品〉：彼品由舍利弗發歎而起——「世尊！是淨甚深！」佛言：「畢竟淨故。」問何法淨故是淨甚深，佛答「色淨故，是淨甚深」，一路推到一切種智，番番皆歸「畢竟淨故」一句；品中佛又明說：「是般若波羅蜜無起無作故，無有能得者。」本品開篇，須菩提正躡此語而白佛：「是般若波羅蜜無所作。」——前品歎其淨，本品究其所以淨：淨非有一能作者作出來的淨，是「作者不可得故」的無作之淨。前品把畢竟淨立為般若之相，本品便把這無起無作展開成行門（不行是行）、護門（如所說住即是守護）、譬門（十番清淨皆繫虛空）、用門（大珍寶而無所得），終於在法輪非轉非還處說到收場。所啟者，品末已露端倪：本品五番既竟，虛空一喻貫串首尾——修如修虛空、度如度虛空、護如護虛空、清淨如虛空；而次品〈諸波羅蜜品〉開篇，須菩提正以一連串異名歎般若，第一句便是「無邊波羅蜜是般若波羅蜜」，佛答：「如虛空無邊故。」次言「等波羅蜜」，佛答「諸法等故」——本品以虛空作譬而說無作實相，次品便以虛空無邊居首，把般若的無量異名逐一數過；本品末「亦無說者、亦無受者、亦無證者」之空，正是次品諸波羅蜜異名皆歸畢竟空之先聲——義脈便順此而下。

後來古德讀此品，於品名一事所存最富，為本輯諸品之冠。本論底本題「無作實相品」；所釋大經之傳本及後世簡稱多作「無作品」——為所釋大經作科疏、最重綱目開合的一家，於此品即標曰「無作品第四十三」，取其簡；而大經傳本品題之下，別有夾註誌一異名曰「千佛品」。此異名非孤證：另有一家古德，嘗為此論自身作疏，其書今存殘卷，而本品適在所存之列——其標題與本論底本全稱同作「釋無作實相品第四十三」，為諸家中唯一與底本全名吻合者；而其行文自曰「第四十二品者，名面名千佛品」，既以「千佛」俗稱本品，品次又較今本差一階，此據殘卷實況如實記之。一品而無作實相、無作、千佛三名並陳於諸傳本疏記之間：曰「無作」者，取開篇「是般若波羅蜜無所作」之宗；曰「實相」者，取無作即實相之義；曰「千佛」者，取品中佛神力故十方各千佛現、同說般若、「諸比丘皆字須菩提」之瑞——三名各摘一面，並誌不判。至若本品之見引於後世：遍檢所及之天台一系止觀疏記，未見以「無作品」「無作實相品」或「千佛品」具名徵引本品之文，如實誌之，不強牽合。

把這一路承衍帶回本品，古德所誌的品名之歧，正照見本品義理之全：取「無作」為名者，見的是宗——「作者不可得故」，知者尚無，何況作者；取「千佛」為名者，見的是證——十方各千佛同說此法，彌勒得道時「亦當於是處說般若波羅蜜」，無作之法不因無作而斷說法之相續。而本品自身早已把這兩面收攝為一：法輪即是般若波羅蜜，無起無作相故無轉無還，而「因初轉乃至法盡，通名為轉」——無作故非第一轉非第二轉，通名為轉故千佛同說、賢劫續說。珍寶一門亦然：「般若波羅蜜是大珍寶」，能拔三惡道及人中貧窮，乃至「終不病眼」之現世功德，說得極實；而同一珍寶即是「無所得珍寶波羅蜜」，功德不驗處不在法而在人——「譬如良藥，能破眾病；若不能將順，則不除患，非藥之失」。說空說到「亦無說者、亦無受者、亦無證者」，說用說到能滿一切願，兩頭俱到而不相妨，正是無作實相之為實相。

因此，〈無作實相品〉最終留下的，是一條可反覆使用的問路法：我發心行道時，是求一個能作者的成績，還是知「不行色，是行般若波羅蜜」而行？我求外護時，是望人守護我，還是「如所說般若中住，即是守護」？我持誦而功德未驗時，是疑藥之失，還是自問將順與否？我見法會興盛、聞「第二法輪轉」之讚時，記得「是法輪非第一轉、非第二轉」而不生量見；我聞畢竟空而恐無福田時，記得信受讀誦為受、得忍為證，「諸法同無餘涅槃性，故說無畢定福田」——無畢定，不是無福田，是福田亦不可得而福不唐捐。在每一番行持裡把這幾問答好，無作二字便不再是無可奈何之詞，而是虛空之喻的正面：如虛空無有法，「而因虛空得有所作」。

Further Resonances

The vein of meaning in the chapter "The Uncontrived Real Mark" has something it inherits before it and something it opens after it. What it inherits is the preceding chapter, "Praise of Purity": that chapter arises from Śāriputra's exclamation of praise—「世尊！是淨甚深！」 tr. "World-Honored One! This purity is very deep!" The Buddha says: 「畢竟淨故。」 tr. "Because it is ultimately pure." Asked by the purity of what dharma this purity is very deep, the Buddha answers 「色淨故，是淨甚深」 tr. "because form is pure, this purity is very deep," and pushes it all the way to omniscience of all kinds, every round returning to the one phrase 「畢竟淨故」 tr. "because it is ultimately pure"; within that chapter the Buddha also says plainly: 「是般若波羅蜜無起無作故，無有能得者。」 tr. "Because this prajñāpāramitā is without origination and without action, there is no one who can attain it." At the opening of this chapter Subhūti takes up exactly these words and says to the Buddha: 「是般若波羅蜜無所作。」 tr. "This prajñāpāramitā is without anything done."—the preceding chapter praises its purity, and this chapter searches out why it is pure: the purity is not a purity produced by some doer who could make it, but the uncontrived purity of 「作者不可得故」 tr. "because the doer is unfindable." The preceding chapter set up ultimate purity as the mark of prajñā; this chapter then unfolds this being without origination and without action into the gate of practice (not practising is practising), the gate of protection (to abide as it is taught is protection), the gate of simile (the ten rounds of purity all tied to space), and the gate of use (the great precious treasure, and yet with nothing to be attained), and at last comes to its close where the wheel of the Dharma neither turns nor returns. As for what it opens, the chapter's end already shows the first signs of it: when the five rounds of this chapter are finished, the one simile of space runs through it from beginning to end—cultivating is like cultivating space, delivering is like delivering space, protecting is like protecting space, purity is like space; and the next chapter, "The Perfections," opens precisely with Subhūti praising prajñā by a long string of other names, the very first line being 「無邊波羅蜜是般若波羅蜜」 tr. "The boundless pāramitā is prajñāpāramitā," and the Buddha answers: 「如虛空無邊故。」 tr. "Because it is boundless like space." Next he says 「等波羅蜜」 tr. "the equal pāramitā," and the Buddha answers 「諸法等故」 tr. "because all dharmas are equal"—this chapter uses space as a simile to speak of the uncontrived real mark, and the next chapter then puts the boundlessness of space at the head and counts over, one by one, the immeasurable other names of prajñā; the emptiness at the end of this chapter, 「亦無說者、亦無受者、亦無證者」 tr. "there is no one who speaks, no one who receives, no one who realises," is precisely the forerunner of the next chapter, where the other names of the perfections all return to ultimate emptiness—and the vein of meaning flows on downward from this.

Among the ancient masters who later read this chapter, what is preserved on the one matter of the chapter's name is the richest of all, the foremost among the chapters of this collection. This treatise's base text heads it 「無作實相品」 tr. "The Uncontrived Real Mark"; the transmitted texts of the great sūtra it explains, and the abbreviations of later ages, mostly write 「無作品」 tr. "The Uncontrived"—the one master who composed a sectional commentary on the great sūtra this treatise explains, and who most values the opening and closing of headings and sub-headings, marks this chapter 「無作品第四十三」 tr. "Chapter Forty-three, The Uncontrived," taking the short form; and beneath the chapter title in the transmitted text of the great sūtra there is, besides, an interlinear note recording another name, 「千佛品」 tr. "Chapter of the Thousand Buddhas." This other name is not a lone witness: there is another ancient master, who once composed a commentary on this treatise itself; his work survives today in incomplete fascicles, and this chapter happens to be among those that survive—its heading, like the full name in this treatise's base text, reads 「釋無作實相品第四十三」 tr. "Explaining Chapter Forty-three, The Uncontrived Real Mark," and it is the only one among the masters that agrees with the full name of the base text; yet in its running text it says of itself 「第四十二品者，名面名千佛品」 tr. "As for the forty-second chapter, its name on its face is the Thousand Buddhas chapter," so that it both calls this chapter by the common name 「千佛」 tr. "Thousand Buddhas," and also numbers the chapter one step off from the present text—this records it faithfully according to the actual state of the incomplete fascicles. One chapter, and three names—the Uncontrived Real Mark, the Uncontrived, the Thousand Buddhas—set side by side among the transmitted texts, commentaries, and notes: the name 「無作」 tr. "Uncontrived" takes up the tenet of the opening, 「是般若波羅蜜無所作」 tr. "this prajñāpāramitā is without anything done"; the name 「實相」 tr. "Real Mark" takes up the meaning that being uncontrived is precisely the real mark; the name 「千佛」 tr. "Thousand Buddhas" takes up the auspicious sign in the chapter, where by the Buddha's supernormal power a thousand buddhas appear in each of the ten directions, all expounding prajñā, and 「諸比丘皆字須菩提」 tr. "the bhikṣus were all named Subhūti"—the three names each pick out one face, recorded side by side without judgement. As for this chapter's being cited in later ages: searching the commentaries and notes on calming and contemplation of the Tiantai line as far as they could be reached, no case was found of the text of this chapter being cited by name as 「無作品」 tr. "The Uncontrived", 「無作實相品」 tr. "The Uncontrived Real Mark", or 「千佛品」 tr. "Chapter of the Thousand Buddhas"; this is recorded as it is, without forcing a connection.

Bringing this whole line of further resonances back to this chapter, the divergence over the chapter's name that the ancient masters recorded mirrors exactly the wholeness of this chapter's meaning: those who take 「無作」 tr. "Uncontrived" as the name see the tenet—「作者不可得故」 tr. "because the doer is unfindable"; even a knower there is not, how much less a doer; those who take 「千佛」 tr. "Thousand Buddhas" as the name see the witness—a thousand buddhas in each of the ten directions expound this same dharma, and when Maitreya attains the path he 「亦當於是處說般若波羅蜜」 tr. "will also expound prajñāpāramitā in this very place"; the uncontrived dharma does not, because it is uncontrived, break off the continuity of the expounding of the Dharma. And this chapter itself had long since gathered these two faces into one: the wheel of the Dharma is prajñāpāramitā, and because its mark is without origination and without action there is no turning and no returning, and yet 「因初轉乃至法盡，通名為轉」 tr. "from the first turning until the Dharma is exhausted, all alike is called turning"—because it is uncontrived it is neither a first turning nor a second turning; because all alike is called turning, the thousand buddhas expound it together and the Auspicious Kalpa expounds it on and on. The gate of the precious treasure is the same: 「般若波羅蜜是大珍寶」 tr. "prajñāpāramitā is the great precious treasure," able to pull beings out of the three evil destinies and out of poverty among humans, and so on up to the present-life merit of 「終不病眼」 tr. "will never suffer sickness of the eye"—this is spoken most concretely; and yet the same treasure is precisely 「無所得珍寶波羅蜜」 tr. "the precious-treasure pāramitā of nothing to be attained," and where merit fails to show itself, the failure lies not in the Dharma but in the person—「譬如良藥，能破眾病；若不能將順，則不除患，非藥之失」 tr. "It is like a fine medicine, which can break all sicknesses; but if one cannot follow its regimen, it does not remove the affliction, and that is not the medicine's fault." Speaking of emptiness, it speaks all the way to 「亦無說者、亦無受者、亦無證者」 tr. "there is no one who speaks, no one who receives, no one who realises"; speaking of use, it speaks all the way to being able to satisfy all wishes—reaching both ends without the one hindering the other is precisely what makes the uncontrived real mark the real mark.

Therefore what the chapter "The Uncontrived Real Mark" finally leaves behind is a way of asking that can be used again and again: when I arouse the mind and practise the path, am I seeking the achievement of a doer who can make something, or do I practise knowing that 「不行色，是行般若波羅蜜」 tr. "not practising form, this is practising prajñāpāramitā"? When I seek protection from outside, am I hoping that others will protect me, or is it that 「如所說般若中住，即是守護」 tr. "to abide within prajñā as it is taught is protection"? When I uphold and recite and the merit has not yet shown itself, do I suspect the medicine of fault, or do I ask myself whether I have followed its regimen? When I see an assembly of the Dharma flourish and hear the praise 「第二法輪轉」 tr. "the second turning of the wheel of the Dharma," I remember 「是法輪非第一轉、非第二轉」 tr. "this wheel of the Dharma is neither a first turning nor a second turning" and do not give rise to a measuring view; when I hear of ultimate emptiness and fear that there will be no field of merit, I remember that believing, receiving, reading, and reciting are the receiving, and attaining acceptance is the realising, and 「諸法同無餘涅槃性，故說無畢定福田」 tr. "all dharmas are alike of the nature of nirvāṇa without remainder; therefore it is said that there is no fixed field of merit"—no fixed field is not no field of merit; it is that the field of merit too is unfindable, and yet merit is not spent in vain. Answer these few questions well in every round of practice and upholding, and the word ‘uncontrived’ is no longer a word of helplessness, but the positive face of the simile of space: as in space there is no dharma, 「而因虛空得有所作」 tr. "and yet because of space there can be something done."

考據Apparatus

一、科判

本品在《大智度論》釋《大品般若》之次第中屬〈釋餘品〉一段，跨卷六十四、六十五。前品〈歎淨品第四十二〉訖於卷六十四中段，本品品題〔T25 0510b04〕「大智度論釋無作實相品第四十三」緊接其後，同卷相銜，無卷首卷殼；至卷六十四末題「大智度論卷第六十四」〔T25 0514c23〕，本品未竟，卷六十五以續題「大智度論釋無作實相品第四十三之餘」〔T25 0515a02〕重起，並重出造署譯署（「聖者龍樹造」「後秦龜茲國三藏鳩摩羅什譯」——續題造署譯署重出，與品四十、四十一「之餘」跨卷同型，如實誌錄）。本品訖界為「故說無畢定福田」句迄〔T25 0518b01〕，次品〈諸波羅蜜品第四十四〉續於〔T25 0518b02〕起。

全品純漢字一萬一千零二十五（extract --check 工具值·重跑同值）；依卷界析為兩單元，之上（卷六十四段）純漢六千四百二十四、之下（卷六十五段）純漢四千六百二十，兩單元之和一萬一千零四十四與工具值互差十九字——判為卷題／署記字元於兩單元計入口徑之差，與品三十八至四十二各帳一貫出現之同類差額同型，如實誌錄，以工具值一萬一千零二十五為優先參考值，非估算。

品內結構五【經】五【論】交替、依卷界析為兩單元。之上攝經①論①經②論②經③論③，範圍〔0510b04–0515a01 前〕：【經】〔T25 0510b05〕、【論】〔T25 0511b08〕、【經】〔T25 0512b02〕、【論】〔T25 0512c09〕、【經】〔T25 0513b18〕、【論】〔T25 0514a16〕。之下攝經④論④經⑤論⑤，範圍〔0515a01–0518b02〕：【經】〔T25 0515a07〕、【論】〔T25 0515c17〕、【經】〔T25 0516c11〕、【論】〔T25 0517a13〕。切點繫卷界〔T25 0515a01〕（跨卷依卷界），恰落論③與經④之間——卷界即經論界，無跨經論切分；經④起首〔T25 0515a07〕緊接卷六十五續題與造署譯署之後，非緊貼卷界本身，中隔卷題署記約三十字。十標籤皆恰在塊首，無鑲嵌型過渡。

問答之數，本品頂層凡十一組（兩單元正文獨立回搜「問曰」「答曰」各十一見，之上五組〔0511b23／0512a03／0512a07／0514a19／0514c07〕、之下六組〔0515c17／0515c25／0517a18／0517a27／0517b20／0517c12〕，皆位於論段之內）。說者結構：之上以須菩提與佛問答為主軸（經①），經②插入釋提桓因與須菩提之守護問答（「釋提桓因」之上十二見、之下零見），經①末與論①末兩出一比丘驚喜禮般若之結；之下發問者純為須菩提（經④受持功德、經⑤轉法輪之難皆須菩提白佛），經⑤另有諸天子散華唱言而不設問。義理兩軸恰亦循此分：之上明無作實相之正觀（無所作、不行、讚毀不增減、大莊嚴、不須守護、十番清淨），之下轉明受持般若之現世福德與轉法輪無轉無還之畢竟空義。

二、術語考

無所作·作者不可得。 品名「無作」之骨。經①開卷須菩提白佛：「是般若波羅蜜無所作。」〔T25 0510b05〕佛與其因：「作者不可得故，色不可得，乃至一切法不可得故。」〔T25 0510b06〕論釋其所自來與其底據：「須菩提聞佛說般若波羅蜜無起無作相，是故今在佛前說：『般若波羅蜜無所作。』」〔T25 0511b08〕；「知者尚無，何況作者？」〔T25 0511b12〕——知者且不可得，何況能作般若者？無作非廢行，是作者不可得之實相。

不行·不具足·礙不礙。 無作之下如何行般若，經①以三重「不行」答之。其一，不行諸法與諸相：「菩薩摩訶薩欲行般若波羅蜜，不行色，是行般若波羅蜜」〔T25 0510b08〕，乃至不行一切種智，不行常無常、苦樂、我無我、淨不淨——「是色無所有性，云何有常無常、苦樂、我無我、淨不淨？」〔T25 0510b19〕論釋不說常無常之故：「般若中不受是法，以能生著心故。」〔T25 0511b21〕其二，不行不具足：「色不具足者，是不名色；如是亦不行，是行般若波羅蜜。」〔T25 0510b27〕論存二解：「色等法中常、無常等憶想分別，是名『具足』」〔T25 0511c01〕；「復次，有人言：具足者，謂補處菩薩能如色實觀，乃至一切種智，是名具足；餘者是不具足。」〔T25 0511c05〕二解並錄不判。其三，不行礙不礙：須菩提讚佛「善說求菩薩道善男子、善女人礙不礙相」〔T25 0510c03〕，論點其樞：「礙者是非道，無礙者是道。」〔T25 0511c13〕

大莊嚴·度虛空等眾生。 經①後半之眼。須菩提讚菩薩所為甚難：「修般若波羅蜜，如修虛空。」〔T25 0511a06〕虛空中無般若無六度無色受想行識乃至無菩提，而菩薩於此中修集善法，「應禮是諸菩薩摩訶薩，能大莊嚴」〔T25 0511a13〕；「諸菩薩摩訶薩大勇猛，為度如虛空等眾生故，發阿耨多羅三藐三菩提心。」〔T25 0511a22〕論釋眾生空因緣而莊嚴不虛：「若眾生實空，和合因緣有假名眾生故，無有定相，是故爾所佛度眾生實無減少。」〔T25 0512a23〕度空故無減，不度亦不增——「眾生無所有故、眾生離故」〔T25 0511a28〕，此大莊嚴之所以大。

守護·如所說行即是守護。 經②之軸。帝釋願護持般若行者，須菩提反詰：「汝頗見是法可守護者不？」〔T25 0512b08〕帝釋答不見；須菩提立其正義：「若善男子、善女人如般若波羅蜜中所說行，即是守護，所謂常不遠離如所說般若波羅蜜行。」〔T25 0512b10〕又：「若人欲護行般若波羅蜜菩薩，為欲護虛空。」〔T25 0512b14〕論開二種因緣不須守護：「一者、從身乃至一切諸法，皆厭離；無我、無我所故，皆無所著」〔T25 0513a10〕；「二者、得上妙法故，為十方諸佛菩薩、諸天守護。」〔T25 0513a12〕守護不自外來，自如所說住來。

念夢·念是夢·念用夢·念我夢。 經②末之四念名數。帝釋問菩薩知見諸法如夢如焰如影如響如幻如化，云何「不念夢、不念是夢、不念用夢、不念我夢」〔T25 0512b26〕；論逐名訓之：「凡夫人，以夢喻五眾，即復著夢，作是言『定有夢法眠睡時生』，是名『念夢』。」〔T25 0513b01〕分別夢好惡是「念是夢」，用此夢譬喻得如夢實智慧是「念用夢」，「聞是譬喻，我因此夢得知諸法如夢，是名『念我夢』」〔T25 0513b06〕。夢等本以破著五眾，於夢復著，故四念並遣：「用是夢等譬喻，破著五眾；破著故，於夢中亦不錯。」〔T25 0513b13〕

畢竟淨·十番清淨。 經③之樞。須菩提白佛「是般若波羅蜜清淨」〔T25 0513c15〕，佛歷答十番：色清淨故、色不生不滅不垢不淨故、虛空清淨故、色不污故、虛空不可取故、虛空可說故、虛空不可說故、虛空不可得故、一切法不生不滅不垢不淨故，末後總收：「一切法畢竟清淨故，般若波羅蜜清淨。」〔T25 0514a15〕論釋其何以不生不滅不垢不淨：「色等法不失業因緣故，及不得諸法生相定實故不生不滅；諸法相常不污染故不垢不淨。」〔T25 0514b19〕又：「般若波羅蜜因諸法正憶念故生。正憶念者，畢竟空清淨，故一切法不生不滅、不垢不淨。」〔T25 0514c20〕

珍寶波羅蜜·無染。 經④受持功德之所依名。佛言：「般若波羅蜜是大珍寶」〔T25 0515a22〕，「是般若波羅蜜能拔地獄、畜生、餓鬼及人中貧窮」〔T25 0515a22〕，能與大姓天處四果乃至菩提；進而立無所得無染二名：「珍寶波羅蜜中，無有法可得若生若滅、若垢若淨、若取若捨」〔T25 0515b14〕；「是珍寶波羅蜜，無有法能染污。何以故？所用染法不可得故。」〔T25 0515b19〕論以如意寶珠合之：「如如意寶珠能滿一切人願；是般若波羅蜜能滿一切眾生願，所謂離苦、得樂。」〔T25 0516b02〕而勝於如意寶者：「是般若波羅蜜不生不滅，常不失，世世與眾生樂，末後令得佛道。」〔T25 0516b12〕出世間般若不分別善不善，「善法尚不能污染，何況不善法」〔T25 0516b20〕。

法輪·無轉無還·無法有法空。 經⑤之骨。諸天子唱言「我等於閻浮提見第二法輪轉」〔T25 0516c13〕，佛正之：「是法輪非第一轉、非第二轉。是般若波羅蜜不為轉故出、不為還故出，無法有法空故。」〔T25 0516c15〕論訓轉還二字：「說世間生法，故名為轉；說世間滅法，故名為還。般若波羅蜜中無此二事，故說無轉、無還。」〔T25 0517b16〕又直繫品名：「法輪即是般若波羅蜜；是般若波羅蜜無起無作相，故無轉無還。」〔T25 0517b13〕又：「無轉是『有法空』，無還是『無法空』。」〔T25 0517b19〕末後十義訓詁（說教照開示分別顯現說法解釋淺易）收於「能以十種為首說甚深義，是名清淨說般若波羅蜜義」〔T25 0518a22〕（逐項見第三目喻群）。

三、譬喻與故事

《大智度論》以譬喻著稱，本品要喻與引事最富，多承『無作而行』「畢竟淨」「無轉無還」諸義。

讚毀虛空·幻人喻（承「若說、不說，如本不異」義·雙喻並設）。 經①佛自說：「譬如佛盡形壽，若讚、若毀虛空，讚時亦不增不減，毀時亦不增不減。」〔T25 0510c26〕又：「如幻人，若讚時不增不減，毀時亦不增不減；讚時不喜，毀時不憂。」〔T25 0510c28〕論合其法：「是諸法實相，不可知、不可說；故若說、不說，如本不異。」〔T25 0511c24〕更下一轉語：「譬如虛空，虛空是般若波羅蜜。幻人是行者。」〔T25 0511c21〕行者雖罪業因緣生、是虛誑法，「般若波羅蜜合故無有異；如種種諸色到須彌山邊，同為金色」〔T25 0511c22〕。

度虛空·舉虛空喻（承「大莊嚴」義）。 須菩提自說譬喻：「如有人為虛空故，勤行精進，利益故大莊嚴；菩薩為利益眾生，勤精進亦如是。」〔T25 0512a04〕論再展其相：「如虛空無色無形，若有欲舉虛空，是為難；眾生法亦如是畢竟空，而菩薩欲舉三界眾生著涅槃中，是故名大莊嚴。」〔T25 0512a12〕又「譬如以種種彩色，欲畫虛空」〔T25 0512a18〕——於無色無形處作莊嚴，正是難事之所以應禮。

伽羅夜叉打舍利弗事（承「不須守護」義）。 論②引本傳承之事：「如伽羅夜叉以拳打舍利弗頭，舍利弗時入滅盡定，不覺打痛。般若波羅蜜氣分即是滅盡定，是故若人、若非人不能得便。」〔T25 0513a06〕入定尚不覺夜叉之拳，住般若者何須外護——氣分二字，明般若行與滅盡定同其無隙。

守護虛空喻（承「若人欲護行般若波羅蜜菩薩，為欲護虛空」義）。 論②釋守護之徒勞：「譬如人欲守護虛空。虛空，雨不能壞，風日不能乾，刀杖等不能傷；若有人欲守護虛空者，徒自疲苦，於空無益。」〔T25 0513a13〕行般若菩薩觀五眾如夢等虛誑，如無為法無能守護者亦無所利益——「行般若菩薩，知身如如、法性、實際，不分別；得供養利時不喜，破壞失時不憂。如是人何須守護？」〔T25 0513a22〕

十方各千佛現·同字千人（承「令信般若」義）。 經③佛神力故，諸天「見東方千佛說法，亦如是相、如是名字，說是般若波羅蜜品；諸比丘皆字須菩提，問難般若波羅蜜品者皆字釋提桓因」〔T25 0513b24〕。論釋取同字者有千人之意：「是時，須菩提、帝釋皆歡喜言：『非獨我等能說、能問。』」〔T25 0514a26〕十方同說一法，說者問者同字——般若非一時一處一人之法之現證。

彌勒開山出迦葉骨身事（承「過去、未來、現在佛所說」義）。 論③廣引經中事：「彌勒菩薩將大眾到耆闍崛山，以足指開山頂，摩訶迦葉骨身著僧伽梨，執杖持鉢而出。」〔T25 0514b01〕彌勒為大眾讚迦葉少欲知足、頭陀第一，「因此小身得如是利，何況汝等大身、生於好世而不能自利」〔T25 0514b07〕，因是廣說法令無量眾生得盡苦際——以此證彌勒當於是處說般若，「是般若波羅蜜，過去、未來、現在佛所說，應當信受」〔T25 0514b10〕。

山谷響喻（承「凡夫法、聖法皆是虛誑」義）。 論③釋虛空可說不可說：「因虛空及山谷，有人聲從口中空出，因是出聲故名響。如響空，口聲亦如是，是二聲皆虛誑不實，而人以聲為實、以響為虛。」〔T25 0514c01〕般若亦如是，一切法畢竟空，凡夫法聖法皆虛誑；「小菩薩以凡夫法為虛誑、聖法為實」〔T25 0514c06〕，論釋其故：「聖法因持戒、禪定、智慧，修集功德所成，故以為實。」〔T25 0514c08〕聲響雙虛而人自判實虛，喻空中假立實虛之所由。

良藥·利器喻（承「非必受報業」義·雙喻並設）。 論④釋受持般若何以言終不病眼：「譬如良藥，能破眾病；若不能將順，則不除患，非藥之失。又如𤻝人雖得利器，不能御難，非器之過。」〔T25 0515c21〕行者先世重罪、今世不如所說行故不得般若力，「非般若過」〔T25 0515c25〕——福德承諾繫於如所說行，因果責任分際，經文自明。

如意寶珠喻（承「珍寶波羅蜜」義）。 論④以寶珠正合負合雙用：正合，「如如意寶能出衣服、飲食、金銀等，隨意所須」〔T25 0516b07〕，般若能令得十善道乃至一切智；負合，「如人得如意寶，則隨意所須皆得，失則憂惱」〔T25 0516b11〕，又「如人得如意寶，則心生自高、輕賤他人，是為衰因緣」〔T25 0516b14〕——世間般若分別善惡則開諸罪門，出世間珍寶般若不分別善不善，畢竟無憂，此如意寶所不及。

大雨大樹喻（承「密轉法輪相」義）。 論⑤釋初轉法輪以大喻小之難：「諸佛事有二種：一者、密，二者、現。」〔T25 0517a29〕聲聞人見初轉八萬一人得初道，諸菩薩見無數阿僧祇人得道乃至坐道場疾成佛道，是名密轉法輪相——「譬如大雨，大樹則多受，小樹則少受。」〔T25 0517b09〕法雨無偏，受之在器。

執燈·寶藏·深水喻群（承「清淨說般若波羅蜜」十義）。 論⑤末逐項訓說、教、照、開、示、分別、顯現、說法、解釋、淺易十義，喻群三出：「『照』者，如人執燈照物；若人不知般若，以智慧明照之令知。」〔T25 0518a05〕又：「『開』者，如寶藏閉門，雖有好物而不能得；若開其門，則隨意所取。」〔T25 0518a06〕開邪疑扉、折無明關；「『淺易』者，如深水難渡，有人分散此水令淺，則渡者皆易」〔T25 0518a19〕——般若如水甚深，論議方便力故種種說，乃至小智之人皆能信解。又「『解釋』者，如囊中寶物，繫口則人不知」〔T25 0518a16〕，解囊披析，令重物輕、令義理現。

四、所釋經文

品名網：無作實相／無作／千佛（一注五造·跨本三型·丹本異名雙證·並錄不判）。 本品品名之歧異度為本輯至此最高——僅 T25n1509 品題一注即並陳五造，且序次、冠名、增字各異其式；跨 T223 與古德疏更見丹本第三造「千佛品」之跨本雙證。逐一據底本誌之。

其一，本論（T25n1509）側。品題〔T25 0510b04〕底本（大正）作「無作實相品」（「大智度論釋無作實相品第四十三」）；其品題校記一注五造——明作「釋無作品第四十三之上」（省「大智度論」「實相」二字，獨有「之上」標記）；宮作「大智度論釋第四十三品上無作品」（「品」與序數次序倒置）；聖作「大智度論釋第四十二品上無作行品」（品次「四十二」-1 階＋品名增「行」字作「無作行品」——不僅序數偏移，品名本身亦增字分裂，本輯此型首見）；石作「摩訶般若波羅蜜品第四十二無作品」（經題式冠首、-1 階、序數與品名次序顛倒）。即本論自身傳承內已三式並見：底本全稱「無作實相品」、明宮聖石簡稱系「無作品·無作行品」、聖石 -1 階（見下段專列）。

其二，所釋經（T223）側。羅什譯《摩訶般若波羅蜜經》此品題〔T08 0308b13〕底本作「無作品第四十三」（無「實相」二字，同明本簡稱路徑）；其 head 內次行〔T08 0308b14〕有 inline 夾註，注文作「丹面各千佛品」——丹本異名「千佛品」；且此六字夾註自身另有校記：「（丹面…品）六字【大】，〔－〕【宋】【元】【明】【宮】【聖】」——丹本夾註唯大正底本存錄，宋元明宮聖俱缺（此筆為 T223 側底本校記，逐字誌錄）。

其三，古德疏側。吉藏《大品經義疏》（X24n0451）標題用「無作品第四十三」〔X24n0451 0285c14〕（同 T223 底本簡稱型）；慧影《大智度論疏》（X46n0791）目錄提要與正文疏題皆作「釋無作實相品第四十三」（〔X46n0791 0794b13〕目錄、〔X46n0791 0894a07〕正文）——本輯目前唯一與 T1509 底本全稱完全同名之校本；惟其正文行文開篇自稱：「第四十二品者，名面名千佛品。」〔X46n0791 0894a07〕——行文品次「第四十二」延續 -1 階自稱鏈（見下段），而「名面名千佛品」之異名與 T223 丹本夾註「千佛品」跨本雙證同一第三造異名——丹本夾註（校勘層）與古德疏行文自稱（疏家層）兩造獨立來源同記一名，屬本輯首見之異名印證型態。慧影行文又自釋其名之所由：「所以面名現千佛」〔X46n0791 0894a14〕，繫於本品經③十方各千佛現說般若之事——異名擷千佛現事立名，古德自證（「名面名千佛品」句中「面」字之義未詳，逐字錄之，不強作訂正）。

其四，三型之結論。「無作實相」型＝T1509 底本＋X46 慧影標題；「無作」簡稱型（含宮倒序、聖增字「無作行」、石冠名）＝T1509 明宮聖石＋T223 底本＋X24 吉藏；「千佛」型＝T223 丹本夾註＋X46 慧影行文自稱——第三型雖僅二見，然跨經論兩部、跨校勘與疏家兩層，獨立互證。判為「異名同品」：「無作實相」「無作」擷經初無所作義立名，「千佛」擷品中十方千佛現事立名，非誤植、非品序錯位。本版品名從本論底本作「無作實相品」（本版品名主軸為本論底本，既定之裁，本目不翻案）；諸型諸式皆逐字保留於對讀敘述，並錄不判。

品次 -1 階（聖石品題續存·石本品末歸零收斂首見·石山本 -2 階中途標記·慧影行文自證）。 本論聖本、石本之品次作「第四十二」（見上品題校記），較底本「四十三」少一，與品四十以下聖石兩支持續性 -1 階同一方向、同一偏移量，於本品續存。本品之印證面有四層，其中兩層為本輯新見型態。其一，品題——聖「第四十二品上無作行品」、石「第四十二無作品」，-1 階同步。其二，卷末尾記與續題——卷六十四末題〔T25 0514c23〕「四」字下，宋、元、宮夾註「釋第四十二品下訖第四十三品上」（正階），聖夾註「釋第四十一品下訖第四十二品上」（-1 階一貫）；卷六十五續題〔T25 0515a03〕「三之餘」處，宮作「三品下訖第四十四品」、宋元作「三品下（訖第四十四品）」、明作「三之下」（皆正階），聖作「二品下（訖第四十三品）」（-1 階首尾一貫）。其三，石本品末歸零收斂（本輯首見）——品末〔T25 0518b01〕「田」字校記，石作「田釋四十三品竟」——石本品末尾記明標「四十三」，無偏移；-1 階鏈自品四十起延續四品，本品首次於同一校本（石）內部見證「品題 -1 → 品末 0」之全程收斂，與品四十二所見 T223 目次層跨品對位現象不同，此係同一傳本自身之內部轉換，證據性質更直接。-1 階或以品為單位漸次收斂而非一次跳變，本品即其例證——誌錄其迹，機制不強解。其四，石山本 -2 階中途標記——〔T25 0513b18〕point-anchor 孤注：「卷第六十六首【石】，前行石山本有大智度經論品第四十一之餘」——注內「石山本」所記前行題作「品第四十一之餘」，較品題處之「石」（-1，四十二）更落後一階（-2，四十一）；「石」與「石山本」或為同一底本傳抄之不同引用層次、或另有兩本並存，逐字誌錄，不強作歸併。又慧影疏行文以「第四十二品者」〔X46n0791 0894a07〕稱本品（本應四十三），非校勘記形式而係疏家行文默認之品序，與 T1509 聖石校記 -1 階方向幅度全同，延續其疏中系統性逐品順推之鏈。聖、石、石山本、慧影行文四方各自不同來源、同向偏差（幅度一與二並見），誌錄不判。

石本卷層獨立分卷（與品層 -1 階分立·勿混）。 品層之外，石本於卷層另有一獨立現象，本品所見較前品更進一層：〔T25 0513b17〕point-anchor 校記「卷第六十五終【石】」，緊接〔T25 0513b18〕「卷第六十六首【石】」——石本自「卷第六十五終」至「卷第六十六首」之轉換點落於底本卷六十四中段，遠早於底本卷六十四／六十五界〔T25 0515a01〕；本品範圍內直接見證石本一次完整「卷終→卷首」轉換（前品僅見起點型標記），證實石本卷層與底本卷層非固定加一之簡單映射，而係各自獨立之分卷系統，此為本輯迄今最直接之石本自有分卷證據。另〔T25 0514c22〕point-anchor 校記「次頁[04]不分卷【石】」——石本於底本卷六十四／六十五分卷處不另分卷，與其自有分卷系統相應。卷層石本獨立分卷與品層聖石 -1 階為兩個獨立現象，並錄分記，不相混。

T223 mulu n 屬性 +1 偏移復現（誌錄不強解）。 所釋經 T223 側，本品 mulu 屬性標序作「n=44」而顯文題「43 無作品」〔T08 0308b13〕，次品 mulu 作「n=45」而顯文題「44 遍歎品」——屬性較顯文 +1 偏移。前品〈歎淨品〉處屬性與顯文對位一致，本品偏移復現——對位一致僅維持一品，如實誌錄此反覆；屬 CBETA 編碼層現象，顯文品號序列本身連續無誤，對位以顯文標號與內容逐字比對為準，本目不強解，亦不與品三十九至四十一所錄偏移強行歸併定性（正負向之逐品核對俟後品考據）。

全量牒經對讀（兩側對勘·開篇逐句核·對照組）。 本論品①【經】開篇與所釋經〈無作品〉逐字幾近同文——本論「須菩提白佛言：『是般若波羅蜜無所作。』佛言：『作者不可得故，色不可得，乃至一切法不可得故。』」〔T25 0510b05〕；T223 同段作「須菩提白佛言：『是般若波羅蜜無所作。』佛言：『作者不可得故，色不可得，乃至一切法不可得故。』」〔T08 0308b15〕——同一無所作之發端、同一場景結構（誰白誰、說何義、答何因），此段兩藏逐字全同。對照組：開篇「是般若波羅蜜無所作」與「作者不可得故色不可得乃至一切法不可得」二句之漢字流，於 T223 全經與 T1509 全論各唯一見（各一處、皆本品），對位唯一、無他品可淆，非拿甲本詞搜乙本之弱判。判為「異名同品」。本論五【論】層為論體之結構性擴增，所釋經無此層，非異文。所釋經 T223 側於本品對讀範圍內之校勘 witness 逐條統計及全量精算，此處未展開（承前品格式），據實誌其未展開，俟後續考據補查，不以估值充數。

五、般若義眼

本品之眼，在「無作」與「行」之不相礙——作者不可得說到底，而行般若、度眾生、轉法輪一事不廢。其義可約為五重。

其一，無作立宗——作者不可得而般若不廢。開卷「是般若波羅蜜無所作」〔T25 0510b05〕，因緣是「作者不可得故」；論直下透底：「知者尚無，何況作者？」〔T25 0511b12〕若無作者，誰斷煩惱、誰修善法？佛不答以有作，答以不行：不行色乃至一切種智、不行常無常乃至淨不淨——「是般若波羅蜜示諸法畢竟實相故，不說諸法常、無常」〔T25 0511b19〕，無常等雖能破常等顛倒，般若中不受是法，以能生著心故。無作不是斷滅，是於一切行相中不立作者。

其二，若說不說如本不異——法相之常。須菩提白佛：「是甚深法，若說亦不增不減，若不說亦不增不減。」〔T25 0510c23〕佛以讚毀虛空、讚毀幻人合之；論收其判：「是諸法實相，若以身業毀壞，亦不能令異，何況口說！」〔T25 0511c19〕實相不因說而增、不因毀而減，此下文「若有諸佛、若無諸佛，是諸法相常住不異」〔T25 0515c15〕之先聲，亦即無作之所以可安立——法本不異，無待於作。

其三，大莊嚴——為度虛空等眾生故發心。修般若如修虛空、度眾生如度虛空，而菩薩正於此中發阿耨多羅三藐三菩提心——「十方如恒河沙諸佛以神通力為眾生無量劫說法，一一佛度無量阿僧祇眾生入涅槃」〔T25 0512a20〕，而「是眾生性亦不減、亦不增」〔T25 0511a27〕。若實有眾生實有減少，諸佛應有減眾生罪；眾生畢竟空、和合假名故，度而無減、不度不增。空中起大莊嚴，正是本品所以「應禮是諸菩薩」——經①末一比丘之驚喜總其相：「般若波羅蜜中，雖無法生、無法滅，而有戒眾、定眾、慧眾、解脫眾、解脫知見眾」〔T25 0511b04〕，而有三寶、而有轉法輪——無法生滅處，法事宛然。

其四，畢竟淨——十番清淨與珍寶無染。般若何以清淨？色等清淨故、虛空清淨故、不污不取不得故，末後「一切法畢竟清淨故，般若波羅蜜清淨」〔T25 0514a15〕。之下珍寶波羅蜜再立其相：無有法可得若生若滅、若垢若淨，「無有法能染污。何以故？所用染法不可得故」〔T25 0515b19〕。畢竟淨非洗垢令淨，是垢法本不可得；故受持親近正憶念者得現世福德，而其底據仍是「有佛、無佛，諸法性常住世間」〔T25 0516c06〕——「若以常、無常等求諸法實相，是皆為錯；若人入法性中求，則無有錯謬。」〔T25 0516c08〕

其五，轉法輪非一非二——無轉無還之法輪（本品收束之所歸）。諸天見無量天子得無生法忍，讚言第二法輪轉；佛正之以「非第一轉、非第二轉」〔T25 0516c15〕——法輪即般若，無起無作相故無轉無還；「無轉是『有法空』，無還是『無法空』」〔T25 0517b19〕。而無轉無還不礙轉：「一切法雖自性空，而般若波羅蜜能利益菩薩，令得阿耨多羅三藐三菩提；雖得，亦無所得；雖轉法輪，亦無所轉。」〔T25 0517c10〕論末後自防其難：若諸法皆空，何以讚般若為摩訶波羅蜜？答：「此中說一切法自性空故，自性空中亦無自性空，是故名摩訶波羅蜜」〔T25 0517c14〕，「世俗法故，非第一義」〔T25 0517c18〕。十義清淨說般若、無說無受無證無滅無畢定福田——說法之極致與畢竟空之極致，於品末合為一句：第一義中實無所說，而十種為首說甚深義不廢。此無作實相品之心。

六、諸家異釋

《大智度論》本無逐文全疏之傳統，古德引釋率屬據實偏倚。本品古德覆讀有二：釋所釋經之吉藏疏存完整專章，釋論之慧影疏於本品所繫卷六十四、六十五有覆蓋；均正書中承前品之存疑引一案，本品專項回搜仍未得定位，續懸誌實。此目誌錄其所疏所引與本品之對應，不判各家詮釋高下。

吉藏《大品經義疏》（X24n0451）。 於所釋經〈無作品〉之逐文疏，起〔X24n0451 0285c14〕（mulu「無作品第四十三」），迄〔X24n0451 0289a05〕前（次 mulu「遍歎品第四十四」起前，本目依 mulu 連續序列判定，與前品訖點連續無斷），覆本品經全篇。其可誌者三。其一，品位總判——「佛十一述須菩可禮歎之般若無起無作，須菩今與佛論無作無起義，從此為名也」〔X24n0451 0285c15〕：吉藏以佛與須菩提論無作無起義釋「無作」立名，與本品開卷無所作問答之軸逐義相值。其二，科分——「初問即是歎意云：般若無起無作，云何行般若能離惡法習善法？佛答：若人若法求佛義不可得故無作，豈有惡可離善可得耶？」〔X24n0451 0285c17〕：以無作與行之相即科開卷二問，正是本品第一重義眼之所在。其三，不具足二解之判——「不具足二解：一云凡夫於色具足起常無常倒，今借凡夫無常破是常，故無常為不具足」〔X24n0451 0285c23〕，次解以補處菩薩所行為具足——與本論論①自存之二解〔T25 0511c02 起〕逐解相應，吉藏承論而科之，對義疏具直接參照價值。又其品末科「四句即為四：初、明說法；次、受法。受法得悟無生為證，證時煩惱斷為福因，同入無餘故無定因也」〔X24n0451 0289a02〕，與本品末無說無受無證無滅無福田之句逐句相應。

慧影《大智度論疏》（X46n0791）。 為釋本論之唯一古疏，僅殘卷存世；本品所繫論卷正落於其覆蓋範圍內。其於本品之逐文疏，起〔X46n0791 0894a07〕（mulu 及疏題「釋無作實相品第四十三」，緊接前品之後），迄〔X46n0791 0896c08〕前——次一結構標記為卷級 juan 標題「大智度論疏卷第二十四」〔X46n0791 0896c09〕，非品級 mulu；逐字核未見其對次品另立品級標記，本品覆蓋以卷界收束，此為預期外之覆蓋終點型態，如實誌錄，俟後品考據核其是否於次品另有不同層級標記法，不強作牽合判定。其可誌者三。其一，品名俗稱與異名雙證——「第四十二品者，名面名千佛品」〔X46n0791 0894a07〕：標題層從「無作實相」全稱（唯一與底本全稱同名之校本），行文層從「千佛品」俗稱，與 T223 丹本夾註跨本互證（見第四目）；行文品次「第四十二」延續其 -1 階自稱鏈。其二，品次之由——「上既明百相已，次說波若無有。今明者，佛道同說無異轍，故次此後明前此品」〔X46n0791 0894a07〕：以前品明般若相、本品明佛道同說釋品次相生。其三，科分——「就此品中，雖得門戶極多，而大有三分」〔X46n0791 0894a10〕：慧影科本品為三分，以「第一先明無作無行，則次明無所不作無所不行」〔X46n0791 0894a16〕為初分之樞——無作與無所不作對舉，與本品無作而行不廢之義眼相值；又點「第二明諸佛道同法無異轍義故，所以面名現千佛」〔X46n0791 0894a14〕，自證千佛異名之所繫。

均正《大乘四論玄義》（X46n0784）·存疑引續懸（承前品未解懸案·專項查誌實）。 前品〈歎淨品〉帳曾錄均正具名引「故大品經嘆淨品云：無有一法不入法性者也，如眾流吐歸於大海」〔X46n0784 0642c16〕而於前品全文未得逐字定位之懸案。今專項回搜本品：「無作」於其全書二十八處命中皆通泛佛學術語脈絡，無一具名徵引「無作品」「無作實相品」；「千佛」異名亦零命中；「不入法性」二處命中與前品帳所錄為同一兩處，無新增。又逐字核本品 T1509 全文及 T223 品四十三全文，均未見「無有一法不入法性」「眾流」「歸於大海」等語——本品主題（無作、虛空喻、珍寶、轉法輪）與該引文法性眾流歸海意象無直接對應段落。判：該存疑引經品四十一至四十三三品範圍窮盡回搜仍未得定位，存疑狀態持續未決，誠實誌錄不強作牽合，俟後品考據繼續查考（或需查大品〈歎淨品〉鄰品，或均正引及他處、或撮意非逐字）。

七、互讀與承衍

本品之義脈，前後相承者有四，皆此目所誌，不代定讀。

其一，『明相→明無作』之品次承衍（承前品線·誌錄不判）。前品〈歎淨品〉廣明般若畢竟淨、諸法淨不二不別，本品轉明淨相之下作者不可得——慧影疏自證此軸：「上既明百相已，次說波若無有」〔X46n0791 0894a07〕，以前品明相、本品明無起無作釋其次第；吉藏亦以「須菩今與佛論無作無起義，從此為名」〔X24n0451 0285c15〕承其章。淨與無作一線相承：淨到畢竟處，即無能淨所淨之作者。

其二，品內前後互讀（硬鏈本論自身·誌錄不判）。 論④釋終不病眼，自引前帙：「是事，上〈功德、地獄品〉中已廣說，所謂非必受報業，故無眾患。」〔T25 0515c18〕——指本論前帙功德、地獄二品之受報業說為此處福德承諾之所本。論⑤釋無轉無還，自引因緣義：「如十二因緣中說：無明畢竟空故，不能實生諸行等」〔T25 0517b14〕；論④又「菩薩能生清淨大心，如先品中說」〔T25 0516a18〕。品內前指三出，論主自成經緯，本目誌其迹。

其三，後世徵引（未見型·本輯此類型第三例）。「無作品」「無作實相品」「無作實相」三詞於智顗《摩訶止觀》《修習止觀坐禪法要》、湛然《止觀輔行傳弘決》、智顗《法華玄義》、湛然《法華玄義釋籤》五部逐字回搜全數零命中；異名「千佛品」同五部亦零命中。本品品名及核心教義段（無所作、虛空喻系列、轉法輪非一非二）未見於天台三大部一系之具名徵引，與品四十、四十二同型（未見型），如實分層誌錄——零命中亦是帳，不以他品之引例充填。

其四，寶庫掛鏈（穩定徵引·軟引）。本品「作者不可得」之無作正觀、「如所說般若中住，即是守護」之行門判、「無轉無還」之法輪義與「清淨說般若」十義，為大乘無作義與說法軌則之經論所本，落穩定徵引〔T25n1509 無作實相品·卷六十四–六十五〕；心經／金剛經／唯識諸帙引本論處尚未定稿，故軟引，俟其逐字核存。此屬般若義下貫諸經之承衍，誌錄不判。

八、校本與版本說明

本品底本為《大智度論》卷六十四至六十五〔T25 0510b04–0518b02〕（品身正文自品題〔T25 0510b04〕起，之上訖卷末題「大智度論卷第六十四」〔T25 0514c23〕，之下自續題「大智度論釋無作實相品第四十三之餘」〔T25 0515a02〕起，終於「故說無畢定福田」句〔T25 0518b01〕迄，次品〈諸波羅蜜品第四十四〉續起）；所釋經校本為《摩訶般若波羅蜜經》〈無作品〉〔T08 0308b13 起〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆本品〔X24n0451 0285c14–0289a05〕前）、慧影《大智度論疏》（X46n0791，覆本品〔X46n0791 0894a07–0896c08〕前，以卷界收束）；均正《大乘四論玄義》（X46n0784）存疑引一案續懸（見第六目）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石（石山寺本）諸本及麗藏（K）、CBETA 校之異。

品題／卷末／續題／品末群組校記（品名網與 -1 階之底據·專列）。 品題〔T25 0510b04〕一注五造——「大智度論釋無作實相品第四十三【大】｜釋無作品第四十三之上【明】｜大智度論釋第四十三品上無作品【宮】｜大智度論釋第四十二品上無作行品【聖】｜摩訶般若波羅蜜品第四十二無作品【石】」。卷六十四末〔T25 0514c23〕——「四【大】｜四（釋第四十二品下訖第四十三品上）【宋】【元】【宮】｜四釋第四十一品下訖第四十二品上【聖】」，宋元宮正階、聖 -1 階。卷六十五續題〔T25 0515a02–a03〕三注群——「無作實相品【大】｜〔－〕【宋】【元】【宮】【聖】」「實相【大】｜〔－〕【明】」「三之餘【大】｜三品下訖第四十四品【宮】｜三品下（訖第四十四品）【宋】【元】｜三之下【明】｜二品下（訖第四十三品）【聖】」，聖 -1 階一貫。品末〔T25 0518b01〕——「田【大】｜田釋四十三品竟【石】」，石本品末歸零收斂（見第四目）。此與 T223 側品題「無作品」＋丹本夾註「丹面各千佛品」、X24 標題「無作品」、X46 標題全稱而行文「千佛品」「第四十二品」相參，即品名網三型與 -1 階之底據——如實並錄，不強加調解。

point-anchor 孤注四條（石本獨立分卷與明代編輯按語之底據·專列）。 本品底本有四條 orig-only point-anchor 校注、無 app 配對（手掃補入、逐字覆核入帳）：〔T25 0513b17〕「卷第六十五終【石】」；〔T25 0513b18〕「卷第六十六首【石】，前行石山本有大智度經論品第四十一之餘，〔經〕－【宋】【宮】」；〔T25 0514c22〕「次頁[04]不分卷【石】」；〔T25 0516a24〕明註曰來下宋南藏有不字。前三條即第四目石本卷層獨立分卷與石山本 -2 階之直接底據；末一條單一 orig 型、無 mod 配對——明代刻藏編輯按語（明本注記宋南藏於「來」下有「不」字），非大正底本異文並陳型，與品四十二所錄 CBETA note_add 型亦不同，屬校注機制之又一變體，專列於此。

CBETA 複合條（依麗藏校·專列）。 論④閻浮提人三因緣句〔T25 0516a06〕——「受（K14n0549_p1144b14）（T25n1509_p0467b24）【CB】【麗-CB】｜精【大】｜受【宮】【聖】【石】」：CBETA 依高麗藏及本論卷五十六平行文校大正「精」為「受」，帶 K 號、T 號雙出處之複合條，異於一般異本並列，故專列；本版讀者面從「受」字讀法（正文依 CBETA 現行文本）。

gaiji 字（CJK 擴充B區·忠實保留·專列）。 論④利器喻句〔T25 0515c22〕「又如𤻝人雖得利器，不能御難，非器之過」之「𤻝」字為 CBETA gaiji（缺字編號 CB01439，Unicode CJK 擴充B區），校記「𤻝【大】｜儜【聖】」。正文忠實保留「𤻝」字原樣；抽取工具之基本多文種平面範圍檢核於此字為已知邊界情形（單例，非資料缺陷），已誌於工作帳，讀者面不受影響。

校勘總帳（一百九十五條全量對帳·底本原樣）。 下依工作底本原樣傳錄——本品校記合計一百九十五條（app 條一百九十一，與工作底本 extract --check 工具值 app 191 機械相合；另 point-anchor orig-only 孤注四條，無 app 配對，補列於末）。app 條依底本出現序全量列之，內含本品自身錨點校記（own）與 star-corresp 重引混列——本品 star 條凡二十（本輯至此最多），其 corresp 目標凡七、隨條標明：六目標落本品範圍內（同一異讀於文中重複出現共用一注，其中「大【大】｜大誓」一型兩注合十一重共用）；一條（〔0511b08〕【論】標）之 corresp 目標落於前品〈歎淨品〉範圍內之同型起首標記注（note 0509019）——「【論】」通用起首標記之校注跨品共用一注，屬文件層級通用型態，非本品專屬異文，隨條誌明。異本讀法並列保存，正文仍從現行底本讀法：

app 條（一百九十一·底本出現序·star-corresp 隨條標明）

〔T25 0510b04〕大智度論釋無作實相品第四十三【大】｜釋無作品第四十三之上【明】｜大智度論釋第四十三品上無作品【宮】｜大智度論釋第四十二品上無作行品【聖】｜摩訶般若波羅蜜品第四十二無作品【石】（品題一注五造·聖石-1階＋聖增字型·見第四目）
〔T25 0510b05〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0510c19〕智【大】｜知【聖】
〔T25 0510c19〕不【大】｜無【石】
〔T25 0510c21〕礙【大】｜果【聖】
〔T25 0510c23〕曾【大】｜會【明】
〔T25 0510c25〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0510c27〕讚、若毀虛空【大】｜〔－〕【聖】
〔T25 0510c28〕須菩提【大】｜須菩提譬如虛空若讚時亦不增不咸毀時亦不增不咸【聖】（聖本長異文插入·本品單字型外之大幅異式）
〔T25 0511a01〕法【大】｜法法【聖】
〔T25 0511a04〕不【大】｜〔－〕【石】
〔T25 0511a04〕行【大】｜〔－〕【宮】【聖】
〔T25 0511a07〕禪【大】｜禪波羅蜜【石】
〔T25 0511a14〕大【大】｜大誓【元】【明】【石】
〔T25 0511a15〕大【大】｜大誓【元】【明】【石】（star·corresp→note(0511005)）
〔T25 0511a15〕大【大】｜大誓【元】【明】【石】（star·corresp→note(0511005)）
〔T25 0511a16〕人【大】｜〔－〕【聖】
〔T25 0511a17〕大【大】｜大誓【元】【明】【石】（star·corresp→note(0511005)）
〔T25 0511a18〕大【大】｜大誓【元】【明】【石】（star·corresp→note(0511005)）
〔T25 0511a18〕大【大】｜大誓【元】【明】【石】（star·corresp→note(0511005)）
〔T25 0511a21〕大【大】｜大誓【元】【明】【聖】【石】
〔T25 0511a28〕減【大】｜增【石】
〔T25 0511a28〕增【大】｜減【石】
〔T25 0511b03〕當【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0511b05〕見【大】｜是【石】
〔T25 0511b08〕【論】【大】｜〔－〕【宋】【宮】（star·corresp→note(0509019)·目標繫前品〈歎淨品〉範圍內同型起首標記注·跨品共用）
〔T25 0511b14〕云何得【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0511b16〕若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0511b20〕相【大】｜〔－〕【石】
〔T25 0511b29〕行【大】｜得【宋】【元】【明】【宮】
〔T25 0511c04〕不【大】｜不可【聖】
〔T25 0511c07〕是【大】｜〔－〕【石】
〔T25 0511c09〕無【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0511c12〕善【大】｜若【石】
〔T25 0511c12〕故【大】｜〔－〕【石】
〔T25 0511c14〕會眾【大】｜眾會【宋】【元】【明】【宮】【聖】
〔T25 0511c15〕波羅蜜【大】｜〔－〕【石】
〔T25 0511c17〕空【大】｜〔－〕【宮】【聖】｜說【石】
〔T25 0511c29〕大【大】｜大誓【聖】【石】
〔T25 0512a02〕大【大】｜大誓【聖】【石】（star·corresp→note(0511024)）
〔T25 0512a03〕大【大】｜大誓【聖】【石】（star·corresp→note(0511024)）
〔T25 0512a04〕喻【大】｜〔－〕【石】
〔T25 0512a05〕大【大】｜大誓【聖】【石】（star·corresp→note(0511024)）
〔T25 0512a09〕漏【大】｜無漏【聖】【石】
〔T25 0512a11〕縛【大】｜脫【宋】【元】【明】【宮】【聖】
〔T25 0512a11〕脫【大】｜縛【宋】【元】【明】【宮】【聖】
〔T25 0512a12〕大【大】｜大誓【聖】【石】（star·corresp→note(0511024)）
〔T25 0512a15〕大【大】｜大誓【聖】【石】（star·corresp→note(0511024)）
〔T25 0512a16〕大【大】｜大誓【聖】【石】（star·corresp→note(0511024)）
〔T25 0512a18〕彩【大】｜綵【宋】【宮】【聖】
〔T25 0512a29〕戒眾【大】｜眾生【宋】【元】【明】【宮】【石】
〔T25 0512b02〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0512b06〕讀【大】｜讚【宋】【宮】
〔T25 0512b07〕護【大】｜守護【聖】
〔T25 0512b15〕護【大】｜誰【聖】
〔T25 0512b15〕護【大】｜誰【聖】（star·corresp→note(0512010)）
〔T25 0512b16〕護【大】｜誰【聖】（star·corresp→note(0512010)）
〔T25 0512b25〕響【大】｜嚮【聖】
〔T25 0512c02〕不念我夢，乃至化亦不念化、不念是化【大】｜〔－〕【宮】
〔T25 0512c02〕化【大】｜〔－〕【宋】
〔T25 0512c09〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0512c18〕子弟【大】｜弟子【石】
〔T25 0512c22〕守【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0513a01〕令【大】｜念【聖】
〔T25 0513a02〕苦惱【大】｜惱苦【聖】
〔T25 0513a08〕若【大】｜〔－〕【石】
〔T25 0513a14〕杖【大】｜仗【宋】【元】【明】【宮】
〔T25 0513a20〕誑【大】｜護【聖】
〔T25 0513a23〕分【大】｜〔－〕【宋】【宮】【聖】
〔T25 0513a25〕得是【大】｜行【聖】
〔T25 0513a26〕知【大】｜智【聖】
〔T25 0513a27〕知【大】｜〔－〕【宋】【宮】
〔T25 0513a28〕人【大】｜〔－〕【聖】
〔T25 0513b01〕亦【大】｜〔－〕【聖】
〔T25 0513b04〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0513b04〕夢【大】｜〔－〕【聖】
〔T25 0513b05〕如【大】｜妙【宋】
〔T25 0513b06〕聞【大】｜生念聞【石】
〔T25 0513b06〕喻【大】｜如【聖】
〔T25 0513b07〕得知諸【大】｜實智慧【聖】
〔T25 0513b09〕若四大所造【大】｜〔－〕【聖】
〔T25 0513b11〕非我所【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
〔T25 0513c01〕如【大】｜〔－〕【宋】【宮】
〔T25 0513c11〕當【大】｜常【聖】
〔T25 0514a03〕可【大】｜不可【聖】
〔T25 0514a04〕可【大】｜不可【聖】（star·corresp→note(0514001)）
〔T25 0514a05〕可【大】｜不可【聖】（star·corresp→note(0514001)）
〔T25 0514a08〕不【大】｜無【宋】【元】【明】【宮】【聖】
〔T25 0514a12〕相【大】｜〔－〕【宋】【宮】
〔T25 0514a16〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0514a20〕去【大】｜志【聖】
〔T25 0514a21〕天【大】｜天上【宋】【元】【明】【宮】【聖】
〔T25 0514a21〕故【大】｜〔－〕【聖】
〔T25 0514a23〕見【大】｜令見【聖】【石】
〔T25 0514b02〕頂【大】｜須【宋】【宮】
〔T25 0514b07〕身【大】｜身大身【宋】【元】【明】【宮】
〔T25 0514b09〕令【大】｜合【聖】
〔T25 0514b12〕菩薩【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0514b18〕因【大】｜淨因【宋】【元】【明】【宮】【聖】
〔T25 0514b25〕雖【大】｜離【聖】
〔T25 0514c02〕出【大】｜二【宋】【元】【明】【宮】【聖】
〔T25 0514c09〕所【大】｜所以【石】
〔T25 0514c10〕是【大】｜是人【宋】【元】【明】【宮】【聖】【石】
〔T25 0514c10〕故作【大】｜作故【聖】【石】
〔T25 0514c11〕虛【大】｜空【石】
〔T25 0514c17〕無【大】｜若無【聖】【石】
〔T25 0514c18〕無【大】｜不【宋】【元】【明】【宮】
〔T25 0514c23〕四【大】｜四（釋第四十二品下訖第四十三品上）【宋】【元】【宮】｜四釋第四十一品下訖第四十二品上【聖】（卷末尾記·宋元宮正階·聖-1階·見第四目）
〔T25 0515a02〕無作實相品【大】｜〔－〕【宋】【元】【宮】【聖】
〔T25 0515a02〕實相【大】｜〔－〕【明】
〔T25 0515a03〕三之餘【大】｜三品下訖第四十四品【宮】｜三品下（訖第四十四品）【宋】【元】｜三之下【明】｜二品下（訖第四十三品）【聖】（續題群組·聖-1階一貫·見第四目）
〔T25 0515a07〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0515a09〕眼【大】｜目【聖】
〔T25 0515a09〕身【大】｜身意【石】
〔T25 0515a09〕刑【大】｜形【宋】【元】【明】【宮】【聖】【石】
〔T25 0515a10〕天【大】｜〔－〕【聖】
〔T25 0515a12〕日【大】｜〔－〕【宋】【元】【明】
〔T25 0515a13〕在【大】｜在在【聖】
〔T25 0515a14〕處【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0515a17〕是【大】｜〔－〕【石】
〔T25 0515a19〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0515b03〕一切【大】｜一切種【元】【明】
〔T25 0515b08〕伽【大】｜加【宋】
〔T25 0515b12〕得【大】｜〔－〕【石】
〔T25 0515b20〕染【大】｜染污【石】
〔T25 0515b23〕是【大】｜如是【聖】
〔T25 0515c07〕捨【大】｜捨不與【石】
〔T25 0515c08〕捨【大】｜捨不與【石】（star·corresp→note(0515019)）
〔T25 0515c09〕捨【大】｜捨不與【石】（star·corresp→note(0515019)）
〔T25 0515c11〕捨【大】｜捨不與【石】（star·corresp→note(0515019)）
〔T25 0515c16〕諸【大】｜〔－〕【聖】
〔T25 0515c17〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0515c18〕眼【大】｜目【聖】【石】
〔T25 0515c22〕順【大】｜慎【石】
〔T25 0515c22〕𤻝【大】｜儜【聖】（gaiji·CJK擴充B區·CB01439·見第八目專列）
〔T25 0515c23〕御【大】｜禦【宋】【元】【明】【宮】
〔T25 0516a02〕說【大】｜說法【聖】【石】
〔T25 0516a04〕味【大】｜三昧【聖】【石】
〔T25 0516a06〕受（K14n0549_p1144b14）（T25n1509_p0467b24）【CB】【麗-CB】｜精【大】｜受【宮】【聖】【石】（CBETA 依麗藏及本論平行文校「精」為「受」·複合條·見第八目專列）
〔T25 0516a07〕欝單曰【大】｜欝單越【宋】【元】【明】【宮】
〔T25 0516a08〕淫【大】｜婬【宋】【元】【明】【宮】
〔T25 0516a08〕精懃【大】｜精進【石】
〔T25 0516a16〕逐【大】｜逮【聖】
〔T25 0516a18〕去【大】｜去故【聖】
〔T25 0516a26〕人【大】｜〔－〕【聖】
〔T25 0516b13〕末【大】｜未【聖】
〔T25 0516b22〕相，亦不【大】｜〔－〕【宋】【宮】
〔T25 0516b26〕益【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0516b27〕世界【大】｜國土【石】
〔T25 0516c09〕人【大】｜〔－〕【石】
〔T25 0516c09〕求【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0516c11〕【經】【大】｜〔－〕【宋】【宮】（star·corresp→note(0515004)）
〔T25 0516c12〕漚【大】｜優【元】【明】
〔T25 0516c12〕波頭摩華【大】｜波頭暮【宋】【宮】【聖】
〔T25 0516c12〕拘物頭華【大】｜拘物陀【宋】【宮】【聖】
〔T25 0516c13〕如【大】｜作如【聖】
〔T25 0516c14〕輪轉【大】｜轉輪【聖】｜轉法輪【石】
〔T25 0516c15〕法輪【大】｜法輪轉【聖】｜轉法輪【石】
〔T25 0516c16〕故出【大】｜〔－〕【宋】【宮】
〔T25 0516c17〕法【大】｜法轉【聖】
〔T25 0517a01〕相【大】｜性【宋】【元】【明】【宮】【聖】
〔T25 0517a04〕般若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0517a08〕照【大】｜詔【宋】【宮】
〔T25 0517a13〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0517a13〕曰【大】｜曰時【石】
〔T25 0517a13〕大【大】｜發大【聖】
〔T25 0517a16〕踊【大】｜誦【明】
〔T25 0517a19〕轉【大】｜〔－〕【石】
〔T25 0517a23〕得【大】｜行得【聖】
〔T25 0517a26〕輪轉【大】｜轉輪【石】
〔T25 0517a29〕密【大】｜蜜【明】
〔T25 0517b10〕以【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0517b12〕涅槃【大】｜執涅槃【聖】【石】
〔T25 0517b13〕輪【大】｜轉【元】【明】
〔T25 0517b24〕邪【大】｜耶【聖】
〔T25 0517b26〕中【大】｜是中【石】
〔T25 0517c03〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0517c06〕相【大】｜自相【聖】【石】
〔T25 0517c14〕般若【大】｜般若彼羅蜜【石】
〔T25 0517c17〕礙【大】｜破【宋】【元】【明】【宮】
〔T25 0517c20〕諸【大】｜著【聖】
〔T25 0517c20〕虛誑【大】｜諸虛誑【聖】
〔T25 0517c25〕相【大】｜〔－〕【宋】【宮】
〔T25 0518a08〕取【大】｜求【石】
〔T25 0518a09〕視【大】｜示【石】
〔T25 0518a13〕為【大】｜〔－〕【石】
〔T25 0518a17〕人【大】｜〔－〕【石】
〔T25 0518a24〕實【大】｜寶【明】
〔T25 0518a28〕證【大】｜〔－〕【聖】
〔T25 0518b01〕說【大】｜說亦【宋】【元】【明】【宮】
〔T25 0518b01〕田【大】｜田釋四十三品竟【石】（品末尾記·石本品內-1階歸零收斂首見·見第四目）

point-anchor 孤注（四條·orig-only·無 app 配對）

〔T25 0513b17〕卷第六十五終【石】（point-anchor·orig-only·無app配對）
〔T25 0513b18〕卷第六十六首【石】，前行石山本有大智度經論品第四十一之餘，〔經〕－【宋】【宮】（point-anchor·orig-only·無app配對·石山本-2階中途標記·見第四目）
〔T25 0514c22〕次頁[04]不分卷【石】（point-anchor·orig-only·無app配對）
〔T25 0516a24〕明註曰來下宋南藏有不字（point-anchor·orig-only·無app配對·無mod配對·明代刻藏編輯按語型·見第八目專列）

以上一百九十五條，與工作底本錨點校記之數機械相合（app 一百九十一＋point-anchor 四），star 之目標已隨條標明並逐條覆核。品名／卷題攸關之數處（品題〔0510b04〕五造、卷末〔0514c23〕、續題〔0515a02–a03〕三注、品末〔0518b01〕、point-anchor 四條）已於上文專列，並與所釋經、古德疏雙向對校（第四目、第六目）。

所釋經 witness 統計（未展開·誌闕待補）。 所釋經 T223 側於本品對讀範圍（〔T08 0308b13〕起至下品前）內之校勘 witness 逐條統計，此處未展開（唯品題與丹本夾註二注已逐字補核，見第四目），據實誌其未展開，俟後續考據補查，不以估值充數。

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 spans Fascicles 64 and 65. The preceding chapter, "Praise of Purity", Chapter 42, ends in the middle of Fascicle 64; the chapter title of this chapter〔T25 0510b04〕「大智度論釋無作實相品第四十三」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third" follows directly after it, joined within the same fascicle, with no fascicle-head shell. At the end title of Fascicle 64, 「大智度論卷第六十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-four"〔T25 0514c23〕, this chapter is not yet finished, and Fascicle 65 begins again with the continuation title 「大智度論釋無作實相品第四十三之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third, Remainder"〔T25 0515a02〕, setting out once more the signatures of authorship and translation (「聖者龍樹造」 tr. "composed by the noble Nāgārjuna" 「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"—the signatures of authorship and translation set out again with the continuation title, of the same type as the 「之餘」 tr. "remainder" fascicle crossings of Chapters 40 and 41; recorded as it is). The closing boundary of this chapter is at the sentence 「故說無畢定福田」 tr. "therefore it is said that there is no fixed field of merit", up to〔T25 0518b01〕; the next chapter, "The Perfections", Chapter 44, continues from〔T25 0518b02〕.

The whole chapter has eleven thousand and twenty-five 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 64 segment) has six thousand four hundred and twenty-four pure Chinese characters, and the Last Part (the Fascicle 65 segment) four thousand six hundred and twenty; the sum of the two units, eleven thousand and forty-four, differs from the tool value by nineteen 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 42. It is recorded as it is, and the tool value of eleven thousand and twenty-five is taken as the preferred reference value; it is not an estimate.

Within the chapter the structure is five 【經】 Sūtra and five 【論】 Treatise sections in alternation, divided at the fascicle boundary into two units. The First Part comprises Sūtra ①, Treatise ①, Sūtra ②, Treatise ②, Sūtra ③, and Treatise ③, range〔0510b04–0515a01 前〕: 【經】〔T25 0510b05〕, 【論】〔T25 0511b08〕, 【經】〔T25 0512b02〕, 【論】〔T25 0512c09〕, 【經】〔T25 0513b18〕, 【論】〔T25 0514a16〕. The Last Part comprises Sūtra ④, Treatise ④, Sūtra ⑤, and Treatise ⑤, range〔0515a01–0518b02〕: 【經】〔T25 0515a07〕, 【論】〔T25 0515c17〕, 【經】〔T25 0516c11〕, 【論】〔T25 0517a13〕. The cut is tied to the fascicle boundary〔T25 0515a01〕 (a chapter that crosses fascicles is divided at the fascicle boundary), and falls exactly between Treatise ③ and Sūtra ④—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 ④〔T25 0515a07〕 follows directly after the Fascicle 65 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 thirty characters of fascicle title and signatures. All ten 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 eleven 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 eleven times: five pairs in the First Part〔0511b23／0512a03／0512a07／0514a19／0514c07〕 and six pairs in the Last Part〔0515c17／0515c25／0517a18／0517a27／0517b20／0517c12〕, all located within Treatise sections). The speaker structure: the First Part takes as its main axis the question and answer between Subhūti and the Buddha (Sūtra ①); Sūtra ② inserts the exchange on protection between Śakra Devānām Indra and Subhūti (「釋提桓因」 tr. "Śakra Devānām Indra" appears twelve times in the First Part and not once in the Last Part); and at the end of Sūtra ① and at the end of Treatise ① there twice appears the conclusion in which a bhikṣu, astonished and joyful, worships prajñā. In the Last Part the questioner is Subhūti alone (the merit of receiving and upholding in Sūtra ④ and the difficulty of the turning of the wheel of the Dharma in Sūtra ⑤ are both Subhūti addressing the Buddha); Sūtra ⑤ further has the gods scattering flowers and proclaiming aloud, without posing a question. The two axes of meaning follow exactly this same division: the First Part makes clear the right contemplation of the uncontrived real mark (without anything done, not practising, praise and blame neither increasing nor decreasing, the great adornment, no need of protection, the ten rounds of purity), and the Last Part turns to make clear the present-life merit of receiving and upholding prajñā and the meaning of ultimate emptiness in the turning of the wheel of the Dharma with no turning and no returning.

II. Terms Examined

Without anything done · the doer is unfindable. The backbone of the chapter name 「無作」 tr. "uncontrived". At the opening of Sūtra ① Subhūti says to the Buddha: 「是般若波羅蜜無所作。」 tr. "This prajñāpāramitā is without anything done."〔T25 0510b05〕 The Buddha gives its reason: 「作者不可得故，色不可得，乃至一切法不可得故。」 tr. "Because the doer is unfindable; form is unfindable, and so on up to all dharmas being unfindable."〔T25 0510b06〕 The treatise's explanation gives where this comes from and its ground: 「須菩提聞佛說般若波羅蜜無起無作相，是故今在佛前說：『般若波羅蜜無所作。』」 tr. "Subhūti had heard the Buddha say that prajñāpāramitā has the mark of being without origination and without action; therefore he now says before the Buddha: ‘Prajñāpāramitā is without anything done.’"〔T25 0511b08〕; 「知者尚無，何況作者？」 tr. "Even a knower there is not—how much less a doer?"〔T25 0511b12〕—if even a knower is unfindable, how much less one who could do prajñā? Being uncontrived is not the abandoning of practice; it is the real mark in which the doer is unfindable.

Not practising · incompleteness · obstruction or non-obstruction. Under being uncontrived, how is prajñā practised? Sūtra ① answers with a threefold 「不行」 tr. "does not practise". First, one does not practise dharmas and their marks: 「菩薩摩訶薩欲行般若波羅蜜，不行色，是行般若波羅蜜」 tr. "a bodhisattva-mahāsattva who wishes to practise prajñāpāramitā does not practise form; this is practising prajñāpāramitā"〔T25 0510b08〕, and so on up to not practising omniscience of all kinds; one does not practise permanent or impermanent, suffering or bliss, self or no-self, pure or impure—「是色無所有性，云何有常無常、苦樂、我無我、淨不淨？」 tr. "This form is of a nature without anything existent; how could it be permanent or impermanent, suffering or bliss, self or no-self, pure or impure?"〔T25 0510b19〕 The treatise explains why permanence and impermanence are not spoken of: 「般若中不受是法，以能生著心故。」 tr. "Within prajñā these dharmas are not received, because they can give rise to the attached mind."〔T25 0511b21〕 Second, one does not practise incompleteness: 「色不具足者，是不名色；如是亦不行，是行般若波羅蜜。」 tr. "Form that is incomplete is not called form; not practising this either is practising prajñāpāramitā."〔T25 0510b27〕 The treatise preserves two explanations: 「色等法中常、無常等憶想分別，是名『具足』」 tr. "recollection, imagining, and discrimination of permanence, impermanence, and the like within form and other dharmas—this is called ‘complete’"〔T25 0511c01〕; 「復次，有人言：具足者，謂補處菩薩能如色實觀，乃至一切種智，是名具足；餘者是不具足。」 tr. "Again, someone says: as for the complete—the bodhisattva bound to buddhahood in one more birth can contemplate form as it really is, and so on up to omniscience of all kinds; this is called complete; the rest are incomplete."〔T25 0511c05〕 The two explanations are recorded side by side without judgement. Third, one does not practise obstruction or non-obstruction: Subhūti praises the Buddha as one who 「善說求菩薩道善男子、善女人礙不礙相」 tr. "well expounds the marks of obstruction and non-obstruction for the good men and good women who seek the bodhisattva path"〔T25 0510c03〕, and the treatise points out its pivot: 「礙者是非道，無礙者是道。」 tr. "Obstruction is the non-path; non-obstruction is the path."〔T25 0511c13〕

The great adornment · delivering beings equal to space. The eye of the second half of Sūtra ①. Subhūti praises how hard is the work of the bodhisattva: 「修般若波羅蜜，如修虛空。」 tr. "To cultivate prajñāpāramitā is like cultivating space."〔T25 0511a06〕 In space there is no prajñā, no six perfections, no form, feeling, perception, constructions, or consciousness, and so on up to no awakening, and yet the bodhisattva cultivates and gathers wholesome dharmas within it; 「應禮是諸菩薩摩訶薩，能大莊嚴」 tr. "one should worship these bodhisattva-mahāsattvas, who are able to take on the great adornment"〔T25 0511a13〕; 「諸菩薩摩訶薩大勇猛，為度如虛空等眾生故，發阿耨多羅三藐三菩提心。」 tr. "The bodhisattva-mahāsattvas are of great courage: in order to deliver beings who are like space, equal to space, they arouse the mind of anuttarā samyaksaṃbodhi."〔T25 0511a22〕 The treatise explains through the causes and conditions of the emptiness of beings why the adornment is not in vain: 「若眾生實空，和合因緣有假名眾生故，無有定相，是故爾所佛度眾生實無減少。」 tr. "Since beings are really empty, and there are provisionally named beings through the coming together of causes and conditions, they have no fixed mark; therefore, though so many buddhas deliver beings, beings in fact do not decrease."〔T25 0512a23〕 Because what is delivered is empty, there is no decrease; not delivering, there is no increase either—「眾生無所有故、眾生離故」 tr. "because beings are without anything existent, because beings are apart"〔T25 0511a28〕; this is why the great adornment is great.

Protection · to practise as it is taught is protection. The axis of Sūtra ②. Śakra wishes to protect and uphold those who practise prajñā, and Subhūti asks him back: 「汝頗見是法可守護者不？」 tr. "Do you see any dharma here that could be protected?"〔T25 0512b08〕 Śakra answers that he sees none; Subhūti establishes its right meaning: 「若善男子、善女人如般若波羅蜜中所說行，即是守護，所謂常不遠離如所說般若波羅蜜行。」 tr. "If good men and good women practise as it is taught within prajñāpāramitā, that is protection—namely, never to be far from practising prajñāpāramitā as it is taught."〔T25 0512b10〕 And again: 「若人欲護行般若波羅蜜菩薩，為欲護虛空。」 tr. "If someone wishes to protect a bodhisattva who practises prajñāpāramitā, it is wishing to protect space."〔T25 0512b14〕 The treatise opens two kinds of causes and conditions for which there is no need of protection: 「一者、從身乃至一切諸法，皆厭離；無我、無我所故，皆無所著」 tr. "First: from the body up to all dharmas, he has wearied of and left them all; because there is no self and nothing belonging to a self, he clings to nothing at all"〔T25 0513a10〕; 「二者、得上妙法故，為十方諸佛菩薩、諸天守護。」 tr. "Second: because he has obtained the supreme and wondrous Dharma, he is protected by the buddhas, bodhisattvas, and gods of the ten directions."〔T25 0513a12〕 Protection does not come from outside; it comes from abiding as it is taught.

Thinking of the dream · thinking that it is a dream · thinking of using the dream · thinking that I dream. The enumeration of the four thoughts at the end of Sūtra ②. Śakra asks: the bodhisattva knows and sees all dharmas as like a dream, like a mirage, like a shadow, like an echo, like an illusion, like a transformation—how is it that he 「不念夢、不念是夢、不念用夢、不念我夢」 tr. "does not think of the dream, does not think that it is a dream, does not think of using the dream, does not think that he dreams"〔T25 0512b26〕? The treatise glosses the terms one by one: 「凡夫人，以夢喻五眾，即復著夢，作是言『定有夢法眠睡時生』，是名『念夢』。」 tr. "Ordinary people use the dream as a simile for the five aggregates, and then in turn cling to the dream, saying: ‘There definitely is a dream-dharma that arises in sleep.’ This is called ‘thinking of the dream’."〔T25 0513b01〕 To distinguish whether a dream is good or bad is 「念是夢」 tr. "thinking that it is a dream"; to use this dream as a simile to obtain the real wisdom that sees things as like a dream is 「念用夢」 tr. "thinking of using the dream"; 「聞是譬喻，我因此夢得知諸法如夢，是名『念我夢』」 tr. "hearing this simile, ‘I, through this dream, have come to know that all dharmas are like a dream’—this is called ‘thinking that I dream’"〔T25 0513b06〕. The dream and the rest are from the first meant to break attachment to the five aggregates; to cling in turn to the dream is why all four thoughts are dispelled together: 「用是夢等譬喻，破著五眾；破著故，於夢中亦不錯。」 tr. "These similes of the dream and the rest are used to break attachment to the five aggregates; because attachment is broken, one does not err even within the dream."〔T25 0513b13〕

Ultimate purity · the ten rounds of purity. The pivot of Sūtra ③. Subhūti says to the Buddha, 「是般若波羅蜜清淨」 tr. "this prajñāpāramitā is pure"〔T25 0513c15〕, and the Buddha answers through ten rounds: because form is pure; because form neither arises nor ceases and is neither stained nor pure; because space is pure; because form is undefiled; because space cannot be grasped; because space can be spoken of; because space cannot be spoken of; because space is unfindable; because all dharmas neither arise nor cease and are neither stained nor pure; and at the very end he gathers them up: 「一切法畢竟清淨故，般若波羅蜜清淨。」 tr. "Because all dharmas are ultimately pure, prajñāpāramitā is pure."〔T25 0514a15〕 The treatise explains why they neither arise nor cease and are neither stained nor pure: 「色等法不失業因緣故，及不得諸法生相定實故不生不滅；諸法相常不污染故不垢不淨。」 tr. "Because form and other dharmas do not lose the causes and conditions of karma, and because the mark of arising of dharmas is not found to be fixed and real, they neither arise nor cease; because the mark of dharmas is never defiled, they are neither stained nor pure."〔T25 0514b19〕 And again: 「般若波羅蜜因諸法正憶念故生。正憶念者，畢竟空清淨，故一切法不生不滅、不垢不淨。」 tr. "Prajñāpāramitā arises through right recollection of dharmas. Right recollection is ultimately empty and pure; therefore all dharmas neither arise nor cease and are neither stained nor pure."〔T25 0514c20〕

The precious-treasure pāramitā · undefiled. The name on which the merit of receiving and upholding in Sūtra ④ rests. The Buddha says: 「般若波羅蜜是大珍寶」 tr. "prajñāpāramitā is the great precious treasure"〔T25 0515a22〕, 「是般若波羅蜜能拔地獄、畜生、餓鬼及人中貧窮」 tr. "this prajñāpāramitā can pull beings out of the hells, the animals, the hungry ghosts, and poverty among humans"〔T25 0515a22〕, and can give great families, the heavens, the four fruits, and so on up to awakening; going further, he establishes the two names of nothing to be attained and undefiled: 「珍寶波羅蜜中，無有法可得若生若滅、若垢若淨、若取若捨」 tr. "within the precious-treasure pāramitā there is no dharma to be found, whether arising or ceasing, whether defiled or pure, whether grasped or abandoned"〔T25 0515b14〕; 「是珍寶波羅蜜，無有法能染污。何以故？所用染法不可得故。」 tr. "This precious-treasure pāramitā—there is no dharma that can defile it. Why? Because the defiling dharma that would be used is unfindable."〔T25 0515b19〕 The treatise matches it with the wish-fulfilling jewel: 「如如意寶珠能滿一切人願；是般若波羅蜜能滿一切眾生願，所謂離苦、得樂。」 tr. "As the wish-fulfilling jewel can fulfil the wishes of all people, so this prajñāpāramitā can fulfil the wishes of all beings—namely, to leave suffering and to gain happiness."〔T25 0516b02〕 And in what surpasses the wish-fulfilling jewel: 「是般若波羅蜜不生不滅，常不失，世世與眾生樂，末後令得佛道。」 tr. "This prajñāpāramitā neither arises nor ceases, is never lost, gives beings happiness life after life, and at the last makes them attain the path of the Buddha."〔T25 0516b12〕 World-transcending prajñā does not discriminate between wholesome and unwholesome: 「善法尚不能污染，何況不善法」 tr. "even wholesome dharmas cannot defile it, how much less unwholesome dharmas"〔T25 0516b20〕.

The wheel of the Dharma · no turning and no returning · the emptiness of non-existent and existent dharmas. The backbone of Sūtra ⑤. The gods proclaim, 「我等於閻浮提見第二法輪轉」 tr. "we in Jambudvīpa see the second turning of the wheel of the Dharma"〔T25 0516c13〕, and the Buddha corrects them: 「是法輪非第一轉、非第二轉。是般若波羅蜜不為轉故出、不為還故出，無法有法空故。」 tr. "This wheel of the Dharma is neither a first turning nor a second turning. This prajñāpāramitā does not come forth in order to turn, nor in order to return, because of the emptiness of non-existent and existent dharmas."〔T25 0516c15〕 The treatise glosses the two words turning and returning: 「說世間生法，故名為轉；說世間滅法，故名為還。般若波羅蜜中無此二事，故說無轉、無還。」 tr. "Because it speaks of the worldly dharma of arising, it is called turning; because it speaks of the worldly dharma of ceasing, it is called returning. Within prajñāpāramitā there are neither of these two things; therefore it is said that there is no turning and no returning."〔T25 0517b16〕 And it ties this directly to the chapter name: 「法輪即是般若波羅蜜；是般若波羅蜜無起無作相，故無轉無還。」 tr. "The wheel of the Dharma is prajñāpāramitā; this prajñāpāramitā has the mark of being without origination and without action, and therefore there is no turning and no returning."〔T25 0517b13〕 And again: 「無轉是『有法空』，無還是『無法空』。」 tr. "No turning is ‘the emptiness of existent dharmas’; no returning is ‘the emptiness of non-existent dharmas’."〔T25 0517b19〕 At the very end the glossing of the ten meanings (speaking, teaching, illuminating, opening, showing, distinguishing, manifesting, expounding the Dharma, explaining, making plain and easy) is gathered into 「能以十種為首說甚深義，是名清淨說般若波羅蜜義」 tr. "to be able to speak the very deep meaning with these ten at the head—this is called the pure expounding of the meaning of prajñāpāramitā"〔T25 0518a22〕 (item by item, see the group of similes in Section III).

III. Similes and Stories

The Mahāprajñāpāramitā-upadeśa is renowned for its similes; the principal similes and cited events of this chapter are the richest so far, and they mostly carry the meanings of ‘practising while uncontrived’, 「畢竟淨」 tr. "ultimate purity", and 「無轉無還」 tr. "no turning and no returning".

The simile of praising and reviling space · the simile of the illusory person (carrying the meaning 「若說、不說，如本不異」 tr. "whether spoken or not spoken, it is as it originally was, not other" · two similes set side by side). In Sūtra ① the Buddha himself says: 「譬如佛盡形壽，若讚、若毀虛空，讚時亦不增不減，毀時亦不增不減。」 tr. "It is like a buddha who, to the end of his life, were to praise or revile space: when praised it neither increases nor decreases, when reviled it neither increases nor decreases."〔T25 0510c26〕 And again: 「如幻人，若讚時不增不減，毀時亦不增不減；讚時不喜，毀時不憂。」 tr. "Like an illusory person: when praised he neither increases nor decreases, when reviled he neither increases nor decreases; when praised he is not glad, when reviled he is not grieved."〔T25 0510c28〕 The treatise matches it to the Dharma: 「是諸法實相，不可知、不可說；故若說、不說，如本不異。」 tr. "This real mark of all dharmas cannot be known and cannot be spoken; therefore whether it is spoken or not spoken, it is as it originally was, not other."〔T25 0511c24〕 It further adds a turning word: 「譬如虛空，虛空是般若波羅蜜。幻人是行者。」 tr. "As for the simile of space: space is prajñāpāramitā. The illusory person is the practitioner."〔T25 0511c21〕 Though the practitioner is born from the causes and conditions of sinful karma and is a false dharma, 「般若波羅蜜合故無有異；如種種諸色到須彌山邊，同為金色」 tr. "because he joins with prajñāpāramitā he is not different from it; as the various colours, coming to the side of Mount Sumeru, all alike become golden"〔T25 0511c22〕.

The simile of delivering space · the simile of lifting space (carrying the meaning of 「大莊嚴」 tr. "the great adornment"). Subhūti himself gives a simile: 「如有人為虛空故，勤行精進，利益故大莊嚴；菩薩為利益眾生，勤精進亦如是。」 tr. "It is as if someone, for the sake of space, were to practise diligently with vigour, taking on the great adornment in order to benefit it; the bodhisattva, in order to benefit beings, is diligent and vigorous in just this way."〔T25 0512a04〕 The treatise unfolds its mark further: 「如虛空無色無形，若有欲舉虛空，是為難；眾生法亦如是畢竟空，而菩薩欲舉三界眾生著涅槃中，是故名大莊嚴。」 tr. "Space is without colour and without form, and if anyone wished to lift space, that would be hard; the dharma of beings is likewise ultimately empty, and yet the bodhisattva wishes to lift the beings of the three realms and set them in nirvāṇa; therefore it is called the great adornment."〔T25 0512a12〕 And again, 「譬如以種種彩色，欲畫虛空」 tr. "it is like wishing to paint space with all kinds of colours"〔T25 0512a18〕—to make an adornment where there is no colour and no form is precisely why this hard deed should be worshipped.

The event of the yakṣa Kāla striking Śāriputra (carrying the meaning of 「不須守護」 tr. "no need of protection"). Treatise ② cites an event of this transmission: 「如伽羅夜叉以拳打舍利弗頭，舍利弗時入滅盡定，不覺打痛。般若波羅蜜氣分即是滅盡定，是故若人、若非人不能得便。」 tr. "As when the yakṣa Kāla struck Śāriputra on the head with his fist: Śāriputra was at that time in the absorption of cessation, and did not feel the pain of the blow. The very breath of prajñāpāramitā is the absorption of cessation; therefore neither human nor non-human can find an opening."〔T25 0513a06〕 One in absorption does not even feel the yakṣa's fist—what need has one who abides in prajñā of outer protection? The two words ‘very breath’ make clear that the practice of prajñā and the absorption of cessation are alike without any gap.

The simile of protecting space (carrying the meaning 「若人欲護行般若波羅蜜菩薩，為欲護虛空」 tr. "if someone wishes to protect a bodhisattva who practises prajñāpāramitā, it is wishing to protect space"). Treatise ② explains the futility of protection: 「譬如人欲守護虛空。虛空，雨不能壞，風日不能乾，刀杖等不能傷；若有人欲守護虛空者，徒自疲苦，於空無益。」 tr. "It is like someone wishing to protect space. Space—rain cannot ruin it, wind and sun cannot dry it, knives and staves cannot wound it; if someone wishes to protect space, he merely wears himself out and suffers, and is of no benefit to space."〔T25 0513a13〕 The bodhisattva who practises prajñā contemplates the five aggregates as false, like a dream and the rest; as with an unconditioned dharma, there is no one who can protect him and nothing that protection would benefit—「行般若菩薩，知身如如、法性、實際，不分別；得供養利時不喜，破壞失時不憂。如是人何須守護？」 tr. "The bodhisattva who practises prajñā knows the body to be like suchness, the nature of dharmas, and the limit of reality, and does not discriminate; when he obtains the gain of offerings he is not glad, when it is ruined and lost he is not grieved. What need has such a person of protection?"〔T25 0513a22〕

A thousand buddhas appearing in each of the ten directions · a thousand people of the same names (carrying the meaning 「令信般若」 tr. "causing faith in prajñā"). In Sūtra ③, through the Buddha's supernormal power, the gods 「見東方千佛說法，亦如是相、如是名字，說是般若波羅蜜品；諸比丘皆字須菩提，問難般若波羅蜜品者皆字釋提桓因」 tr. "saw a thousand buddhas in the east expounding the Dharma, with just these marks and just these names, expounding this chapter of prajñāpāramitā; the bhikṣus were all named Subhūti, and those who asked and raised difficulties about the chapter of prajñāpāramitā were all named Śakra Devānām Indra"〔T25 0513b24〕. The treatise explains the intention of there being a thousand people of the same names: 「是時，須菩提、帝釋皆歡喜言：『非獨我等能說、能問。』」 tr. "At that time Subhūti and Śakra both rejoiced, saying: ‘It is not we alone who can speak and can ask.’"〔T25 0514a26〕 The ten directions expound together one Dharma, and those who speak and those who ask share the same names—a present proof that prajñā is not a Dharma of one time, one place, or one person.

The event of Maitreya opening the mountain and Kāśyapa's skeleton coming forth (carrying the meaning 「過去、未來、現在佛所說」 tr. "spoken by the buddhas of the past, the future, and the present"). Treatise ③ cites at length an event from the sūtras: 「彌勒菩薩將大眾到耆闍崛山，以足指開山頂，摩訶迦葉骨身著僧伽梨，執杖持鉢而出。」 tr. "The bodhisattva Maitreya will lead the great assembly to Mount Gṛdhrakūṭa and open the summit of the mountain with his toe, and the skeleton of Mahākāśyapa, wearing the saṃghāṭī, holding staff and bowl, will come forth."〔T25 0514b01〕 Maitreya praises to the great assembly Kāśyapa's few desires and contentment, foremost in the dhūta practices—「因此小身得如是利，何況汝等大身、生於好世而不能自利」 tr. "through this small body he obtained such benefit; how much more should you, with great bodies, born in a good age, not be unable to benefit yourselves"〔T25 0514b07〕, and on this account he expounds the Dharma at length and causes immeasurable beings to reach the end of suffering—using this to prove that Maitreya will expound prajñā in this very place: 「是般若波羅蜜，過去、未來、現在佛所說，應當信受」 tr. "this prajñāpāramitā is spoken by the buddhas of the past, the future, and the present, and should be believed and received"〔T25 0514b10〕.

The simile of the echo in the mountain valley (carrying the meaning 「凡夫法、聖法皆是虛誑」 tr. "the dharmas of ordinary people and the dharmas of the noble are all false"). Treatise ③ explains that space can be spoken of and cannot be spoken of: 「因虛空及山谷，有人聲從口中空出，因是出聲故名響。如響空，口聲亦如是，是二聲皆虛誑不實，而人以聲為實、以響為虛。」 tr. "Through space and the mountain valley, a person's voice comes out of the empty space in the mouth, and because of this outgoing voice there is what is called an echo. As the echo is empty, so too is the voice from the mouth; both sounds are false and unreal, and yet people take the voice as real and the echo as false."〔T25 0514c01〕 Prajñā is also like this: all dharmas are ultimately empty, and the dharmas of ordinary people and the dharmas of the noble are all false; 「小菩薩以凡夫法為虛誑、聖法為實」 tr. "lesser bodhisattvas take the dharmas of ordinary people as false and the dharmas of the noble as real"〔T25 0514c06〕, and the treatise explains why: 「聖法因持戒、禪定、智慧，修集功德所成，故以為實。」 tr. "The dharmas of the noble are accomplished through keeping morality, meditation, and wisdom, by cultivating and gathering merits; therefore they take them as real."〔T25 0514c08〕 The voice and the echo are both false, and yet people themselves judge the one real and the other false—a simile for how real and false come to be provisionally set up within emptiness.

The simile of the fine medicine · the simile of the sharp weapon (carrying the meaning 「非必受報業」 tr. "karma whose result need not necessarily be received" · two similes set side by side). Treatise ④ explains why it is said that one who receives and upholds prajñā will never suffer sickness of the eye: 「譬如良藥，能破眾病；若不能將順，則不除患，非藥之失。又如𤻝人雖得利器，不能御難，非器之過。」 tr. "It is like a fine medicine, which can break all sicknesses; but if one cannot follow its regimen, it does not remove the affliction, and that is not the medicine's fault. Again, it is like a weakling who, though he has obtained a sharp weapon, cannot ward off danger; that is not the weapon's fault."〔T25 0515c21〕 Because of the practitioner's heavy sins from former lives, and because in this life he does not practise as it is taught, he does not obtain the power of prajñā—「非般若過」 tr. "it is not the fault of prajñā"〔T25 0515c25〕. The promise of merit is tied to practising as it is taught; the dividing line of responsibility for cause and effect is made clear by the text itself.

The simile of the wish-fulfilling jewel (carrying the meaning of 「珍寶波羅蜜」 tr. "the precious-treasure pāramitā"). Treatise ④ uses the jewel both in positive matching and in negative matching. In positive matching, 「如如意寶能出衣服、飲食、金銀等，隨意所須」 tr. "as the wish-fulfilling jewel can bring forth clothing, food and drink, gold and silver, and the like, whatever one needs at will"〔T25 0516b07〕, so prajñā can make one obtain the ten wholesome paths and so on up to omniscience; in negative matching, 「如人得如意寶，則隨意所須皆得，失則憂惱」 tr. "as when a person obtains the wish-fulfilling jewel, whatever he needs at will he obtains, and when he loses it he grieves and is vexed"〔T25 0516b11〕, and again 「如人得如意寶，則心生自高、輕賤他人，是為衰因緣」 tr. "as when a person obtains the wish-fulfilling jewel, his mind grows proud and he despises others; this is a cause and condition of decline"〔T25 0516b14〕—worldly prajñā, discriminating good and evil, opens the doors of the sins, whereas the world-transcending precious-treasure prajñā does not discriminate between wholesome and unwholesome and is ultimately without grief; this is what the wish-fulfilling jewel cannot reach.

The simile of the great rain and the great tree (carrying the meaning of 「密轉法輪相」 tr. "the mark of the hidden turning of the wheel of the Dharma"). Treatise ⑤ explains the difficulty of taking the great as a simile for the small in the first turning of the wheel of the Dharma: 「諸佛事有二種：一者、密，二者、現。」 tr. "The affairs of the buddhas are of two kinds: first, hidden; second, manifest."〔T25 0517a29〕 The śrāvakas see that at the first turning eighty thousand gods and one person attained the first path; the bodhisattvas see countless asaṃkhyeya people attain the path, and even sit on the seat of awakening and swiftly accomplish the path of the Buddha; this is called the mark of the hidden turning of the wheel of the Dharma—「譬如大雨，大樹則多受，小樹則少受。」 tr. "It is like a great rain: a great tree receives much, and a small tree receives little."〔T25 0517b09〕 The rain of the Dharma has no partiality; what is received depends on the vessel.

The group of similes of holding a lamp · the treasure-house · the deep water (carrying the ten meanings of 「清淨說般若波羅蜜」 tr. "the pure expounding of prajñāpāramitā"). At the end of Treatise ⑤ the ten meanings of speaking, teaching, illuminating, opening, showing, distinguishing, manifesting, expounding the Dharma, explaining, and making plain and easy are glossed item by item, and a group of similes appears three times: 「『照』者，如人執燈照物；若人不知般若，以智慧明照之令知。」 tr. "‘Illuminating’ is like a person holding a lamp to light things: if someone does not know prajñā, one illuminates it with the light of wisdom and makes him know."〔T25 0518a05〕 And again: 「『開』者，如寶藏閉門，雖有好物而不能得；若開其門，則隨意所取。」 tr. "‘Opening’: it is like a treasure-house with its door shut—though there are good things in it, they cannot be obtained; if its door is opened, one takes whatever one wishes."〔T25 0518a06〕 It opens the leaves of the door of wrongness and doubt and breaks down the barrier of ignorance; 「『淺易』者，如深水難渡，有人分散此水令淺，則渡者皆易」 tr. "‘Making plain and easy’ is like deep water that is hard to cross: if someone divides this water and makes it shallow, then all who cross find it easy"〔T25 0518a19〕—prajñā is like water, very deep, and through the power of the skilful means of discussion it is spoken of in various ways, so that even people of little wisdom can all have faith and understanding. And again, 「『解釋』者，如囊中寶物，繫口則人不知」 tr. "‘Explaining’ is like a precious thing in a bag: when the mouth is tied, people do not know it"〔T25 0518a16〕; untying the bag and laying it open makes the heavy thing light and makes the meaning appear.

IV. The Sūtra Passage Explained

The network of chapter names: the Uncontrived Real Mark / the Uncontrived / the Thousand Buddhas (five forms in one note · three types across texts · the variant name of the Khitan edition doubly attested · recorded side by side without judgement). The degree of divergence in the chapter name of this chapter is the highest in this collection so far—the single note on the T25n1509 chapter title alone sets out five forms together, each differing in order, prefixed name, and added characters; across T223 and the ancient masters' commentaries there is further the cross-text double attestation of the Khitan edition's third form, 「千佛品」 tr. "Chapter of the Thousand Buddhas". Each is recorded in turn on the basis of the base text.

First, the side of this treatise (T25n1509). For the chapter title〔T25 0510b04〕 the base text (the Taishō) reads 「無作實相品」 tr. "Chapter on the Uncontrived Real Mark" (「大智度論釋無作實相品第四十三」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third"); its chapter-title collation sets out five forms in one note—the Ming edition reads 「釋無作品第四十三之上」 tr. "Commentary on the Chapter on the Uncontrived, the Forty-third, Upper" (omitting the characters 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa" and the two characters 「實相」 tr. "real mark", and alone having the mark 「之上」 tr. "Upper"); the Palace edition reads 「大智度論釋第四十三品上無作品」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-third Chapter, Upper, the Chapter on the Uncontrived" (the order of 「品」 tr. "chapter" and the ordinal inverted); the Shōgozō reads 「大智度論釋第四十二品上無作行品」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-second Chapter, Upper, the Chapter on Uncontrived Practice" (the chapter number 「四十二」 tr. "forty-two", a step of -1, and the character 「行」 tr. "practice" added to the chapter name, giving 「無作行品」 tr. "Chapter on Uncontrived Practice"—not only is the ordinal offset, but the chapter name itself splits by an added character, a type seen for the first time in this collection); the Ishiyama reads 「摩訶般若波羅蜜品第四十二無作品」 tr. "Mahāprajñāpāramitā Chapter, the Forty-second, Chapter on the Uncontrived" (headed in the form of a sūtra title, a step of -1, the ordinal and chapter name in reversed order). That is, within the transmission of this treatise itself three forms are already seen together: the full name of the base text, 「無作實相品」 tr. "Chapter on the Uncontrived Real Mark"; the short-name line of the Ming, Palace, Shōgozō, and Ishiyama, 「無作品·無作行品」 tr. "Chapter on the Uncontrived · Chapter on Uncontrived Practice"; and the -1 step of the Shōgozō and Ishiyama (listed separately in the next paragraph).

Second, the side of the sūtra explained (T223). For this chapter title in Kumārajīva's translation of the Mahāprajñāpāramitā Sūtra〔T08 0308b13〕, the base text reads 「無作品第四十三」 tr. "Chapter on the Uncontrived, the Forty-third" (without the two characters 「實相」 tr. "real mark", the same short-name path as the Ming edition); on the next line within its head〔T08 0308b14〕 there is an inline interlinear note, whose text reads 「丹面各千佛品」 tr. "Khitan: mian, each the Chapter of the Thousand Buddhas"—the Khitan edition's variant name 「千佛品」 tr. "Chapter of the Thousand Buddhas"; and this six-character interlinear note itself has a further collation note: 「（丹面…品）六字【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "‘(Khitan mian … Chapter)’, six characters, in the Taishō; [absent] in the Song, Yuan, Ming, Palace, and Shōgozō"—the Khitan interlinear note is preserved only in the Taishō base text, and is lacking in all of the Song, Yuan, Ming, Palace, and Shōgozō (this is a base-text collation note on the T223 side, recorded word for word).

Third, the side of the ancient masters' commentaries. Jizang's Commentary on the Larger Sūtra (X24n0451) uses the title 「無作品第四十三」 tr. "Chapter on the Uncontrived, the Forty-third"〔X24n0451 0285c14〕 (the same short-name type as the T223 base text); Huiying's Commentary (X46n0791) gives both in the table-of-contents summary and in the commentary title in the main text 「釋無作實相品第四十三」 tr. "Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third" (〔X46n0791 0794b13〕 in the table of contents, 〔X46n0791 0894a07〕 in the main text)—the only collated text so far in this collection that has a name completely identical with the full name of the T1509 base text; yet the opening of its running text calls the chapter: 「第四十二品者，名面名千佛品。」 tr. "The forty-second chapter is named mian, named the Chapter of the Thousand Buddhas."〔X46n0791 0894a07〕—the chapter number in the running text, 「第四十二」 tr. "the forty-second", continues the self-designating chain of the -1 step (see the next paragraph), while the variant name 「名面名千佛品」 tr. "named mian, named the Chapter of the Thousand Buddhas" and the T223 Khitan interlinear note 「千佛品」 tr. "Chapter of the Thousand Buddhas" doubly attest across texts the same third variant name—two independent sources, the Khitan interlinear note (the layer of collation) and the self-designation in the ancient master's running text (the layer of the commentators), record one name, a type of confirmation of a variant name seen for the first time in this collection. Huiying's running text further itself explains the origin of the name: 「所以面名現千佛」 tr. "the reason it is named mian is that a thousand buddhas appear"〔X46n0791 0894a14〕, tying it to the event in Sūtra ③ of this chapter in which a thousand buddhas appear in each of the ten directions expounding prajñā—the variant name is established by taking up the event of the thousand buddhas appearing, attested by the ancient master himself (in the phrase 「名面名千佛品」 tr. "named mian, named the Chapter of the Thousand Buddhas" the meaning of the character 「面」 tr. "mian" is not clear; it is recorded word for word, and no correction is forced upon it).

Fourth, the conclusion on the three types. The 「無作實相」 tr. "Uncontrived Real Mark" type = the T1509 base text + Huiying's title in X46; the 「無作」 tr. "Uncontrived" short-name type (including the Palace's inverted order, the Shōgozō's added character in 「無作行」 tr. "Uncontrived Practice", and the Ishiyama's prefixed name) = the Ming, Palace, Shōgozō, and Ishiyama of T1509 + the T223 base text + Jizang in X24; the 「千佛」 tr. "Thousand Buddhas" type = the T223 Khitan interlinear note + the self-designation in Huiying's running text in X46—though the third type is seen only twice, it spans the two works of sūtra and treatise and the two layers of collation and commentary, attesting each other independently. It is judged to be 「異名同品」 tr. "different names for the same chapter": 「無作實相」 tr. "Uncontrived Real Mark" and 「無作」 tr. "Uncontrived" establish the name by taking up the meaning of being without anything done at the opening of the sūtra, and 「千佛」 tr. "Thousand Buddhas" establishes the name by taking up the event within the chapter of a thousand buddhas appearing in the ten directions; it is neither a scribal error nor a displacement in chapter order. This edition follows the base text of this treatise for the chapter name, 「無作實相品」 tr. "Chapter on the Uncontrived Real Mark" (the chapter-name axis of the edition is the base text of this treatise, an established ruling belonging to the approval gate, not overturned in this section); all types and forms are kept word for word in the comparative account, recorded side by side without judgement.

The chapter number a step of -1 (continued in the Shōgozō and Ishiyama chapter titles · the Ishiyama text's convergence back to zero at the chapter end seen for the first time · the Ishiyama-bon's -2-step midway mark · self-attested in Huiying's running text). In this treatise's Shōgozō and Ishiyama texts the chapter number reads 「第四十二」 tr. "forty-second" (see the chapter-title collation note above), one less than the base text's 「四十三」 tr. "forty-third", in the same direction and by the same amount of offset as the continuing -1 step in the two branches of the Shōgozō and Ishiyama from Chapter 40 onward, continued in this chapter. The confirmation in this chapter has four layers, two of which are types newly seen in this collection. First, the chapter title—the Shōgozō 「第四十二品上無作行品」 tr. "Forty-second Chapter, Upper, the Chapter on Uncontrived Practice" and the Ishiyama 「第四十二無作品」 tr. "the Forty-second, Chapter on the Uncontrived", a -1 step in step together. Second, the fascicle-end tail note and the continuation title—beneath the character 「四」 tr. "four" of the end title of Fascicle 64〔T25 0514c23〕, the Song, Yuan, and Palace have the interlinear note 「釋第四十二品下訖第四十三品上」 tr. "commentary on the forty-second chapter, lower, through the forty-third chapter, upper" (the correct step), and the Shōgozō has the interlinear note 「釋第四十一品下訖第四十二品上」 tr. "commentary on the forty-first chapter, lower, through the forty-second chapter, upper" (consistently a step of -1); at 「三之餘」 tr. "three, remainder" in the continuation title of Fascicle 65〔T25 0515a03〕, the Palace reads 「三品下訖第四十四品」 tr. "third chapter, lower, through the forty-fourth chapter", the Song and Yuan read 「三品下（訖第四十四品）」 tr. "third chapter, lower (through the forty-fourth chapter)", the Ming reads 「三之下」 tr. "three, lower" (all at the correct step), and the Shōgozō reads 「二品下（訖第四十三品）」 tr. "second chapter, lower (through the forty-third chapter)" (a -1 step consistent from head to tail). Third, the Ishiyama text's convergence back to zero at the chapter end (seen for the first time in this collection)—in the collation note on the character 「田」 tr. "field" at the chapter end〔T25 0518b01〕, the Ishiyama reads 「田釋四十三品竟」 tr. "‘field’; commentary on the forty-third chapter ended"—the Ishiyama text's end-of-chapter tail note explicitly marks 「四十三」 tr. "forty-third", with no offset; the -1-step chain has continued for four chapters from Chapter 40 onward, and this chapter for the first time witnesses within one and the same collated text (the Ishiyama) the whole course of convergence 「品題 -1 → 品末 0」 tr. "chapter title -1 → chapter end 0". This differs from the phenomenon of cross-chapter alignment at the layer of the T223 table of contents seen in Chapter 42; it is an internal shift within one and the same transmitted text, and the nature of the evidence is more direct. The -1 step may converge gradually chapter by chapter rather than jump all at once, and this chapter is an instance of it—its traces are recorded, and no explanation of the mechanism is forced. Fourth, the Ishiyama-bon's -2-step midway mark—the solitary point-anchor note at〔T25 0513b18〕: 「卷第六十六首【石】，前行石山本有大智度經論品第四十一之餘」 tr. "head of Fascicle Sixty-six in the Ishiyama; in the preceding line the Ishiyama-bon has ‘Mahāprajñāpāramitā-upadeśa sūtra-treatise, Chapter Forty-one, Remainder’"—the preceding title that the note records for the 「石山本」 tr. "Ishiyama-bon" is 「品第四十一之餘」 tr. "Chapter Forty-one, Remainder", one step further behind (-2, forty-first) than 「石」 tr. "the Ishiyama" at the chapter title (-1, forty-second); whether 「石」 tr. "the Ishiyama" and 「石山本」 tr. "the Ishiyama-bon" are different layers of citation of copies from one and the same base text, or two texts existing side by side, is recorded word for word, and no merging is forced. Further, Huiying's commentary refers to this chapter in its running text as 「第四十二品者」 tr. "the forty-second chapter"〔X46n0791 0894a07〕 (it should be forty-three); this is not in the form of a collation note but the chapter order tacitly assumed in the commentator's running text, entirely the same in direction and amount as the -1 step in the Shōgozō and Ishiyama collation notes of T1509, continuing the chain of systematic chapter-by-chapter carrying-forward in his commentary. The Shōgozō, the Ishiyama, the Ishiyama-bon, and Huiying's running text—four parties, each from a different source, deviating in the same direction (with amounts of one and of two both seen)—are recorded without judgement.

The Ishiyama text's independent fascicle division at the fascicle level (separate 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, which in this chapter goes a layer further than in the preceding chapter: the point-anchor collation note at〔T25 0513b17〕, 「卷第六十五終【石】」 tr. "end of Fascicle Sixty-five in the Ishiyama", is followed directly at〔T25 0513b18〕 by 「卷第六十六首【石】」 tr. "head of Fascicle Sixty-six in the Ishiyama"—the Ishiyama text's point of transition from 「卷第六十五終」 tr. "end of Fascicle Sixty-five" to 「卷第六十六首」 tr. "head of Fascicle Sixty-six" falls in the middle of Fascicle 64 of the base text, far earlier than the base text's boundary between Fascicles 64 and 65〔T25 0515a01〕; within the range of this chapter one complete Ishiyama transition 「卷終→卷首」 tr. "fascicle end → fascicle head" is directly witnessed (in the preceding chapter only a mark of the starting-point type was seen), confirming that the Ishiyama text's fascicle level and the base text's fascicle level are not a simple mapping fixed at plus one, but separate and independent systems of fascicle division—this is the most direct evidence so far in this collection of the Ishiyama text's own fascicle division. Further, the point-anchor collation note at〔T25 0514c22〕, 「次頁[04]不分卷【石】」 tr. "next page [04]: no fascicle division in the Ishiyama"—at the place where the base text divides Fascicles 64 and 65 the Ishiyama text makes no separate fascicle division, in keeping with its own system of fascicle division. The Ishiyama text's independent fascicle division at the fascicle level and the -1 step of the Shōgozō and Ishiyama at the chapter level are two independent phenomena, recorded side by side and separately, not confused with each other.

The +1 offset of the mulu n attribute in T223 recurs (recorded without forcing an explanation). On the side of the sūtra explained, T223, the mulu attribute of this chapter gives the ordinal 「n=44」 tr. "n=44" while the displayed title is 「43 無作品」 tr. "43 Chapter on the Uncontrived"〔T08 0308b13〕, and the mulu of the next chapter gives 「n=45」 tr. "n=45" while the displayed title is 「44 遍歎品」 tr. "44 Chapter of Universal Praise"—the attribute is offset by +1 from the displayed text. At the preceding chapter, "Praise of Purity", the attribute and the displayed text were aligned; in this chapter the offset recurs—alignment held for only one chapter, and this back-and-forth is recorded as it is; it is a phenomenon of the CBETA encoding layer, the sequence of chapter numbers in the displayed text itself is continuous and without error, and alignment is determined by word-for-word comparison of the displayed numbers and the content; this section does not force an explanation, nor does it force a merged characterisation with the offsets recorded for Chapters 39 to 41 (the chapter-by-chapter check of positive and negative directions is left to later collation).

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 【經】 Sūtra ① is almost word for word the same as the sūtra explained, "The Uncontrived"—this treatise reads 「須菩提白佛言：『是般若波羅蜜無所作。』佛言：『作者不可得故，色不可得，乃至一切法不可得故。』」 tr. "Subhūti said to the Buddha: ‘This prajñāpāramitā is without anything done.’ The Buddha said: ‘Because the doer is unfindable; form is unfindable, and so on up to all dharmas being unfindable.’"〔T25 0510b05〕; T223 reads in the same passage 「須菩提白佛言：『是般若波羅蜜無所作。』佛言：『作者不可得故，色不可得，乃至一切法不可得故。』」 tr. "Subhūti said to the Buddha: ‘This prajñāpāramitā is without anything done.’ The Buddha said: ‘Because the doer is unfindable; form is unfindable, and so on up to all dharmas being unfindable.’"〔T08 0308b15〕—the same opening of being without anything done, the same scene structure (who addresses whom, what meaning is spoken, what reason is answered); in this passage the two canons are identical word for word. Comparison group: the character streams of the two opening sentences 「是般若波羅蜜無所作」 tr. "this prajñāpāramitā is without anything done" and 「作者不可得故色不可得乃至一切法不可得」 tr. "because the doer is unfindable form is unfindable and so on up to all dharmas are unfindable" are each seen only once in the whole of the T223 sūtra and in the whole of the T1509 treatise (one place each, both in this chapter); the alignment is unique, with no other chapter to confuse it—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 five 【論】 Treatise layers of this treatise are a structural expansion belonging to the body of the treatise; the sūtra explained has no such layer, and this is not a variant. The entry-by-entry statistics and full precise count 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 chapters); 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 non-obstruction between 「無作」 tr. "uncontrived" and 「行」 tr. "practice"—the doer is unfindable to the very end, and yet practising prajñā, delivering beings, and turning the wheel of the Dharma are not one of them abandoned. Its meaning can be summed up in five layers.

First, being uncontrived establishes the thesis—the doer is unfindable and yet prajñā is not abandoned. The opening, 「是般若波羅蜜無所作」 tr. "this prajñāpāramitā is without anything done"〔T25 0510b05〕, has as its cause and condition 「作者不可得故」 tr. "because the doer is unfindable"; the treatise goes straight through to the bottom: 「知者尚無，何況作者？」 tr. "Even a knower there is not—how much less a doer?"〔T25 0511b12〕 If there is no doer, who cuts off the afflictions, who cultivates wholesome dharmas? The Buddha does not answer with there being a doer; he answers with not practising: not practising form, and so on up to omniscience of all kinds; not practising permanent or impermanent, and so on up to pure or impure—「是般若波羅蜜示諸法畢竟實相故，不說諸法常、無常」 tr. "because this prajñāpāramitā shows the ultimate real mark of dharmas, it does not say that dharmas are permanent or impermanent"〔T25 0511b19〕; though impermanence and the like can break inversions such as permanence, within prajñā these dharmas are not received, because they can give rise to the attached mind. Being uncontrived is not annihilation; it is setting up no doer within all the marks of practice.

Second, whether spoken or not spoken it is as it originally was, not other—the constancy of the mark of dharmas. Subhūti says to the Buddha: 「是甚深法，若說亦不增不減，若不說亦不增不減。」 tr. "This very deep dharma, if spoken, neither increases nor decreases; if not spoken, neither increases nor decreases."〔T25 0510c23〕 The Buddha matches it with praising and reviling space and praising and reviling an illusory person; the treatise gathers up its judgement: 「是諸法實相，若以身業毀壞，亦不能令異，何況口說！」 tr. "This real mark of all dharmas, even if one were to destroy it with the karma of the body, could not be made other—how much less by speech!"〔T25 0511c19〕 The real mark does not increase by being spoken nor decrease by being reviled; this is the forerunner of the later text, 「若有諸佛、若無諸佛，是諸法相常住不異」 tr. "whether there are buddhas or there are no buddhas, this mark of dharmas ever abides and is not other"〔T25 0515c15〕, and is also the very reason being uncontrived can be established—dharmas are from the first not other, and do not wait upon being done.

Third, the great adornment—arousing the mind in order to deliver beings equal to space. Cultivating prajñā is like cultivating space, delivering beings is like delivering space, and yet it is right here that the bodhisattva arouses the mind of anuttarā samyaksaṃbodhi—「十方如恒河沙諸佛以神通力為眾生無量劫說法，一一佛度無量阿僧祇眾生入涅槃」 tr. "the buddhas of the ten directions, as many as the sands of the Ganges, by their supernormal power expound the Dharma for beings for immeasurable kalpas, and each buddha delivers immeasurable asaṃkhyeya beings into nirvāṇa"〔T25 0512a20〕, and yet 「是眾生性亦不減、亦不增」 tr. "the nature of these beings neither decreases nor increases"〔T25 0511a27〕. If beings really existed and really decreased, the buddhas would bear the sin of diminishing beings; because beings are ultimately empty and are provisional names from coming together, they are delivered without decrease and undelivered without increase. To raise the great adornment within emptiness is exactly why this chapter says 「應禮是諸菩薩」 tr. "one should worship these bodhisattvas"—the astonished joy of a bhikṣu at the end of Sūtra ① sums up its mark: 「般若波羅蜜中，雖無法生、無法滅，而有戒眾、定眾、慧眾、解脫眾、解脫知見眾」 tr. "within prajñāpāramitā, though no dharma arises and no dharma ceases, yet there is the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation"〔T25 0511b04〕, and yet there are the Three Jewels, and yet there is the turning of the wheel of the Dharma—where no dharma arises or ceases, the work of the Dharma is plainly there.

Fourth, ultimate purity—the ten rounds of purity and the undefiled precious treasure. Why is prajñā pure? Because form and the rest are pure, because space is pure, because they are undefiled, ungraspable, and unfindable, and at the very end 「一切法畢竟清淨故，般若波羅蜜清淨」 tr. "because all dharmas are ultimately pure, prajñāpāramitā is pure"〔T25 0514a15〕. In the Last Part the precious-treasure pāramitā establishes its mark once more: there is no dharma to be found, whether arising or ceasing, whether defiled or pure; 「無有法能染污。何以故？所用染法不可得故」 tr. "there is no dharma that can defile it. Why? Because the defiling dharma that would be used is unfindable"〔T25 0515b19〕. Ultimate purity is not washing away defilement to make something pure; it is that defiled dharmas are from the first unfindable; therefore those who receive and uphold it, draw near to it, and rightly recollect it obtain present-life merit, and yet its ground is still 「有佛、無佛，諸法性常住世間」 tr. "whether there are buddhas or no buddhas, the nature of dharmas ever abides in the world"〔T25 0516c06〕—「若以常、無常等求諸法實相，是皆為錯；若人入法性中求，則無有錯謬。」 tr. "If one seeks the real mark of all dharmas by means of permanence, impermanence, and the like, this is all in error; if a person seeks by entering into the nature of dharmas, then there is no error."〔T25 0516c08〕

Fifth, the turning of the wheel of the Dharma is neither one nor two—the wheel of the Dharma with no turning and no returning (where this chapter's gathering-up comes to rest). The gods see immeasurable gods attain the acceptance of the non-arising of dharmas and praise it as the second turning of the wheel of the Dharma; the Buddha corrects them with 「非第一轉、非第二轉」 tr. "neither a first turning nor a second turning"〔T25 0516c15〕—the wheel of the Dharma is prajñā, and because its mark is without origination and without action there is no turning and no returning; 「無轉是『有法空』，無還是『無法空』」 tr. "no turning is ‘the emptiness of existent dharmas’; no returning is ‘the emptiness of non-existent dharmas’"〔T25 0517b19〕. And yet no turning and no returning do not obstruct turning: 「一切法雖自性空，而般若波羅蜜能利益菩薩，令得阿耨多羅三藐三菩提；雖得，亦無所得；雖轉法輪，亦無所轉。」 tr. "Though all dharmas are empty of self-nature, yet prajñāpāramitā can benefit the bodhisattva and make him attain anuttarā samyaksaṃbodhi; though he attains it, there is nothing attained; though he turns the wheel of the Dharma, there is nothing turned."〔T25 0517c10〕 At the very end the treatise itself forestalls a difficulty: if all dharmas are empty, why is prajñā praised as mahāpāramitā? The answer: 「此中說一切法自性空故，自性空中亦無自性空，是故名摩訶波羅蜜」 tr. "here it is said that all dharmas are empty of self-nature, and within the emptiness of self-nature there is not even the emptiness of self-nature; therefore it is called mahāpāramitā"〔T25 0517c14〕, 「世俗法故，非第一義」 tr. "it is by way of the worldly dharma, not the highest meaning"〔T25 0517c18〕. The pure expounding of prajñā in ten meanings, and no speaking, no receiving, no realising, no extinguishing, no fixed field of merit—the utmost of expounding the Dharma and the utmost of ultimate emptiness join at the end of the chapter into one sentence: in the highest meaning there is really nothing spoken, and yet speaking the very deep meaning with ten at the head is not abandoned. This is the heart of the chapter on the uncontrived real mark.

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 are as a matter of fact partial. For this chapter there are two ancient readings: Jizang's commentary on the sūtra explained has a complete dedicated section, and Huiying's commentary on the treatise has coverage of Fascicles 64 and 65, to which this chapter belongs; the case of the doubtful citation in Junzheng's book carried over from the preceding chapter was searched back specifically for this chapter and still not located, and remains pending, recorded as it is. 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 "The Uncontrived" chapter begins at〔X24n0451 0285c14〕 (mulu 「無作品第四十三」 tr. "Chapter on the Uncontrived, the Forty-third") and runs to just before〔X24n0451 0289a05〕 (before the start of the next mulu, 「遍歎品第四十四」 tr. "Chapter of Universal Praise, the Forty-fourth"; this section determines it by the continuous sequence of the mulu, continuous with the end point of the preceding chapter without a break), covering the whole of the sūtra of this chapter. Three points are worth recording. First, the overall judgement of the chapter's position—「佛十一述須菩可禮歎之般若無起無作，須菩今與佛論無作無起義，從此為名也」 tr. "In the eleventh, the Buddha declared that the prajñā Subhūti praised as worthy of worship is without origination and without action; now Subhūti discusses with the Buddha the meaning of without action and without origination, and the name is taken from this"〔X24n0451 0285c15〕: Jizang explains the naming 「無作」 tr. "uncontrived" by the Buddha and Subhūti discussing the meaning of without action and without origination, corresponding meaning for meaning to this chapter's axis, the question and answer on being without anything done at its opening. Second, the division—「初問即是歎意云：般若無起無作，云何行般若能離惡法習善法？佛答：若人若法求佛義不可得故無作，豈有惡可離善可得耶？」 tr. "The first question carries the sense of praise, saying: prajñā is without origination and without action; how, by practising prajñā, can one leave evil dharmas and train in wholesome dharmas? The Buddha answers: whether person or dharma, when one seeks the meaning of the Buddha it is unfindable, and therefore it is uncontrived; how could there be evil to be left or good to be attained?"〔X24n0451 0285c17〕: he divides the two opening questions by the mutual identity of being uncontrived and practising, which is exactly where the first layer of this chapter's eye of meaning lies. Third, his judgement on the two explanations of incompleteness—「不具足二解：一云凡夫於色具足起常無常倒，今借凡夫無常破是常，故無常為不具足」 tr. "Incompleteness has two explanations: one says that ordinary people, in regard to form, give rise completely to the inversions of permanence and impermanence; now, borrowing the ordinary person's impermanence to break this permanence, impermanence is therefore incompleteness"〔X24n0451 0285c23〕; the second explanation takes what the bodhisattva bound to buddhahood in one more birth practises as completeness—corresponding explanation by explanation to the two explanations preserved in this treatise's own Treatise ①〔T25 0511c02 起〕; Jizang follows the treatise and divides it, which has direct reference value for the Exposition layer at the stage of composition. Further, his division at the end of the chapter, 「四句即為四：初、明說法；次、受法。受法得悟無生為證，證時煩惱斷為福因，同入無餘故無定因也」 tr. "The four phrases are four: first, making clear the expounding of the Dharma; next, receiving the Dharma. Receiving the Dharma and awakening to the non-arising is realisation; at the time of realisation the afflictions are cut off, which is the cause of merit; all alike enter the remainderless, and therefore there is no fixed cause"〔X24n0451 0289a02〕, corresponds phrase by phrase to this chapter's closing sentence of no speaking, no receiving, no realising, no extinguishing, and no field of merit.

Huiying's Commentary (X46n0791). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles; the fascicles of the treatise to which this chapter belongs fall precisely within its coverage. Its line-by-line commentary on this chapter begins at〔X46n0791 0894a07〕 (the mulu and the commentary title 「釋無作實相品第四十三」 tr. "Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third", immediately after the preceding chapter) and runs to just before〔X46n0791 0896c08〕—the next structural mark is the fascicle-level juan title 「大智度論疏卷第二十四」 tr. "Commentary on the Mahāprajñāpāramitā-upadeśa, Fascicle Twenty-four"〔X46n0791 0896c09〕, not a chapter-level mulu; a word-for-word check found no separate chapter-level mark for the next chapter, and the coverage of this chapter closes at the fascicle boundary—this is an unexpected type of end point of coverage, recorded as it is, and left to later collation to check whether a different level of marking is used for the next chapter, without forcing a matched judgement. Three points are worth recording. First, the popular chapter name and the double attestation of the variant name—「第四十二品者，名面名千佛品」 tr. "The forty-second chapter is named mian, named the Chapter of the Thousand Buddhas"〔X46n0791 0894a07〕: the title layer follows the full name 「無作實相」 tr. "Uncontrived Real Mark" (the only collated text with a name identical to the full name of the base text), the running-text layer follows the popular name 「千佛品」 tr. "Chapter of the Thousand Buddhas", attesting across texts with the T223 Khitan interlinear note (see Section IV); the chapter number in the running text, 「第四十二」 tr. "the forty-second", continues his self-designating chain of the -1 step. Second, the reason for the chapter order—「上既明百相已，次說波若無有。今明者，佛道同說無異轍，故次此後明前此品」 tr. "Above, the hundred marks having been made clear, next it is said that prajñā is without existence. What is now made clear is that the path of the buddhas is spoken alike without a different track; therefore, next after this, this chapter makes clear what went before"〔X46n0791 0894a07〕: he explains the arising of the chapter order by the preceding chapter making clear the marks of prajñā and this chapter making clear that the path of the buddhas is spoken alike. Third, the division—「就此品中，雖得門戶極多，而大有三分」 tr. "Within this chapter, though the gates and doors to be found are very many, broadly there are three divisions"〔X46n0791 0894a10〕: Huiying divides this chapter into three divisions, taking 「第一先明無作無行，則次明無所不作無所不行」 tr. "the first first makes clear being without action and without practice, and then next makes clear that there is nothing not done and nothing not practised"〔X46n0791 0894a16〕 as the pivot of the first division—setting being without action against there being nothing not done, which meets this chapter's eye of meaning, that being uncontrived does not abandon practice; he further points out 「第二明諸佛道同法無異轍義故，所以面名現千佛」 tr. "the second makes clear the meaning that the path of the buddhas is the same Dharma without a different track; therefore it is named mian, a thousand buddhas appearing"〔X46n0791 0894a14〕, himself attesting to what the variant name of the thousand buddhas is tied to.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · the doubtful citation remains pending (a pending case not resolved in the preceding chapter · recorded as it is after a specific search). The ledger of the preceding chapter, "Praise of Purity", recorded the pending case in which Junzheng cites by name 「故大品經嘆淨品云：無有一法不入法性者也，如眾流吐歸於大海」 tr. "Therefore the Chapter on Praise of Purity of the Larger Sūtra says: there is not a single dharma that does not enter the nature of dharmas, just as the many streams pour out and return to the great ocean"〔X46n0784 0642c16〕 and yet no word-for-word location was found in the whole text of the preceding chapter. This chapter was specifically searched back: the twenty-eight hits for 「無作」 tr. "uncontrived" in his whole book are all in general contexts of Buddhist technical terms, and not one cites by name 「無作品」 tr. "Chapter on the Uncontrived" or 「無作實相品」 tr. "Chapter on the Uncontrived Real Mark"; the variant name 「千佛」 tr. "Thousand Buddhas" also has zero hits; the two hits for 「不入法性」 tr. "does not enter the nature of dharmas" are the same two recorded in the ledger of the preceding chapter, with nothing new. Further, a word-for-word check of the whole of the T1509 text of this chapter and the whole of Chapter 43 of T223 found none of the words 「無有一法不入法性」 tr. "there is not a single dharma that does not enter the nature of dharmas", 「眾流」 tr. "the many streams", 「歸於大海」 tr. "return to the great ocean", and the like—the themes of this chapter (being uncontrived, the similes of space, the precious treasure, the turning of the wheel of the Dharma) have no passage directly corresponding to the image in that citation of the nature of dharmas and of the many streams returning to the ocean. Judgement: after an exhaustive search back across the range of Chapters 41 to 43, the doubtful citation still has not been located, and its doubtful status continues unresolved; recorded honestly, without forcing a match, and left to later collation to continue the inquiry (it may be necessary to check the chapters neighbouring the "Praise of Purity" chapter of the Larger Sūtra; or Junzheng may be citing from elsewhere; or it may be a summary of the sense and not word for word).

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 ‘making clear the marks → making clear being uncontrived’ (continuing the line of the preceding chapter · recorded without judgement). The preceding chapter, "Praise of Purity", makes clear at length the ultimate purity of prajñā and that the purity of dharmas is not two and not different; this chapter turns to make clear that under the mark of purity the doer is unfindable—Huiying's commentary itself attests this axis: 「上既明百相已，次說波若無有」 tr. "Above, the hundred marks having been made clear, next it is said that prajñā is without existence"〔X46n0791 0894a07〕, explaining its sequence by the preceding chapter making clear the marks and this chapter making clear being without origination and without action; Jizang too continues the section with 「須菩今與佛論無作無起義，從此為名」 tr. "now Subhūti discusses with the Buddha the meaning of without action and without origination, and the name is taken from this"〔X24n0451 0285c15〕. Purity and being uncontrived continue in one line: when purity reaches the ultimate, there is no doer who purifies or who is purified.

Second, cross-reading within the chapter, before and after (hard links within this treatise itself · recorded without judgement). Treatise ④, explaining never suffering sickness of the eye, itself cites an earlier part of the treatise: 「是事，上〈功德、地獄品〉中已廣說，所謂非必受報業，故無眾患。」 tr. "This matter has been explained at length above in the Chapters on Merit and on the Hells—namely, that it is karma whose result need not necessarily be received, and therefore there are no afflictions."〔T25 0515c18〕—pointing to the teaching on karma whose result is received in the two chapters on merit and on the hells in the earlier part of this treatise as the basis here of the promise of merit. Treatise ⑤, explaining no turning and no returning, itself cites the meaning of causes and conditions: 「如十二因緣中說：無明畢竟空故，不能實生諸行等」 tr. "As is said in the twelve links of causes and conditions: because ignorance is ultimately empty, it cannot really give rise to the formations and the rest"〔T25 0517b14〕; and Treatise ④ further, 「菩薩能生清淨大心，如先品中說」 tr. "the bodhisattva can give rise to the pure great mind, as is said in an earlier chapter"〔T25 0516a18〕. Within the chapter there are three pointers backward; the treatise-author weaves his own warp and weft, and this section records its traces.

Third, later citations (the not-seen type · the third instance of this type in this collection). The three terms 「無作品」 tr. "Chapter on the Uncontrived", 「無作實相品」 tr. "Chapter on the Uncontrived Real Mark", and 「無作實相」 tr. "Uncontrived Real Mark" were searched back word for word in five works—Zhiyi's Great Calming and Contemplation and Essentials of Cultivating Calming and Contemplation in Seated Meditation, Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation, Zhiyi's Profound Meaning of the Lotus, and Zhanran's Annotations on the Profound Meaning of the Lotus—with zero hits in every case; the variant name 「千佛品」 tr. "Chapter of the Thousand Buddhas" likewise has zero hits in the same five works. The chapter name of this chapter and its core doctrinal passages (being without anything done, the series of similes of space, the turning of the wheel of the Dharma being neither one nor two) are not seen cited by name in the line of the three great works of Tiantai, of the same type as Chapters 40 and 42 (the not-seen type); recorded in layers as it is—zero hits are also a ledger entry, and no citation from another chapter is used to fill it.

Fourth, hanging the link to the treasure-house (stable citation · soft citation). This chapter's right contemplation of being uncontrived, 「作者不可得」 tr. "the doer is unfindable", its judgement on the gate of practice, 「如所說般若中住，即是守護」 tr. "to abide within prajñā as it is taught is protection", its meaning of the wheel of the Dharma, 「無轉無還」 tr. "no turning and no returning", and the ten meanings of 「清淨說般若」 tr. "the pure expounding of prajñā" are the sūtra-and-treatise basis of the Mahāyāna doctrine of the uncontrived and of the norms for expounding the Dharma; they are set down as a stable citation〔T25n1509 無作實相品·卷六十四–六十五〕. 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 64 to 65 of the Mahāprajñāpāramitā-upadeśa〔T25 0510b04–0518b02〕 (the main text of the chapter body begins from the chapter title〔T25 0510b04〕; the First Part ends at the fascicle-end title 「大智度論卷第六十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-four"〔T25 0514c23〕; the Last Part begins from the continuation title 「大智度論釋無作實相品第四十三之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third, Remainder"〔T25 0515a02〕 and ends at the sentence 「故說無畢定福田」 tr. "therefore it is said that there is no fixed field of merit"〔T25 0518b01〕; the next chapter, "The Perfections", Chapter 44, continues from there); the collation text for the sūtra explained is the "The Uncontrived" chapter of the Mahāprajñāpāramitā Sūtra〔T08 0308b13 起〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0285c14–0289a05〕, up to just before the end point) and Huiying's Commentary (X46n0791, covering this chapter at〔X46n0791 0894a07–0896c08〕, up to just before the end point, closing at the fascicle boundary); the case of the one doubtful citation in Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) remains pending (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.

The group of collation notes on the chapter title / fascicle end / continuation title / chapter end (the evidential basis for the network of chapter names and the -1 step · listed separately). The chapter title〔T25 0510b04〕, five forms in one note—「大智度論釋無作實相品第四十三【大】｜釋無作品第四十三之上【明】｜大智度論釋第四十三品上無作品【宮】｜大智度論釋第四十二品上無作行品【聖】｜摩訶般若波羅蜜品第四十二無作品【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Uncontrived Real Mark, the Forty-third’ in the Taishō; ‘Commentary on the Chapter on the Uncontrived, the Forty-third, Upper’ in the Ming; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-third Chapter, Upper, the Chapter on the Uncontrived’ in the Palace; ‘Mahāprajñāpāramitā-upadeśa, Commentary on the Forty-second Chapter, Upper, the Chapter on Uncontrived Practice’ in the Shōgozō; ‘Mahāprajñāpāramitā Chapter, the Forty-second, Chapter on the Uncontrived’ in the Ishiyama". The end of Fascicle 64〔T25 0514c23〕—「四【大】｜四（釋第四十二品下訖第四十三品上）【宋】【元】【宮】｜四釋第四十一品下訖第四十二品上【聖】」 tr. "‘four’ in the Taishō; ‘four (commentary on the forty-second chapter, lower, through the forty-third chapter, upper)’ in the Song, Yuan, and Palace; ‘four; commentary on the forty-first chapter, lower, through the forty-second chapter, upper’ in the Shōgozō", the Song, Yuan, and Palace at the correct step and the Shōgozō a step of -1. The continuation title of Fascicle 65〔T25 0515a02–a03〕, a group of three notes—「無作實相品【大】｜〔－〕【宋】【元】【宮】【聖】」 tr. "‘Chapter on the Uncontrived Real Mark’ in the Taishō; [absent] in the Song, Yuan, Palace, and Shōgozō" 「實相【大】｜〔－〕【明】」 tr. "‘real mark’ in the Taishō; [absent] in the Ming" 「三之餘【大】｜三品下訖第四十四品【宮】｜三品下（訖第四十四品）【宋】【元】｜三之下【明】｜二品下（訖第四十三品）【聖】」 tr. "‘three, remainder’ in the Taishō; ‘third chapter, lower, through the forty-fourth chapter’ in the Palace; ‘third chapter, lower (through the forty-fourth chapter)’ in the Song and Yuan; ‘three, lower’ in the Ming; ‘second chapter, lower (through the forty-third chapter)’ in the Shōgozō", the Shōgozō consistently a step of -1. The chapter end〔T25 0518b01〕—「田【大】｜田釋四十三品竟【石】」 tr. "‘field’ in the Taishō; ‘field; commentary on the forty-third chapter ended’ in the Ishiyama", the Ishiyama text's convergence back to zero at the chapter end (see Section IV). Taken together with the T223 side's chapter title 「無作品」 tr. "Chapter on the Uncontrived" + the Khitan interlinear note 「丹面各千佛品」 tr. "Khitan: mian, each the Chapter of the Thousand Buddhas", the X24 title 「無作品」 tr. "Chapter on the Uncontrived", and the X46 title in its full name with the running text 「千佛品」 tr. "Chapter of the Thousand Buddhas" and 「第四十二品」 tr. "the forty-second chapter", these are the evidential basis for the three types of the network of chapter names and for the -1 step—recorded side by side as they are, without forcing a reconciliation.

The four solitary point-anchor notes (the evidential basis for the Ishiyama text's independent fascicle division and for the Ming-period editorial remark · listed separately). In this chapter the base text has four orig-only point-anchor collation notes with no app pairing (supplied by a hand sweep, checked word for word and entered in the ledger): 〔T25 0513b17〕「卷第六十五終【石】」 tr. "end of Fascicle Sixty-five in the Ishiyama"; 〔T25 0513b18〕「卷第六十六首【石】，前行石山本有大智度經論品第四十一之餘，〔經〕－【宋】【宮】」 tr. "head of Fascicle Sixty-six in the Ishiyama; in the preceding line the Ishiyama-bon has ‘Mahāprajñāpāramitā-upadeśa sūtra-treatise, Chapter Forty-one, Remainder’; [Sūtra] absent in the Song and Palace"; 〔T25 0514c22〕「次頁[04]不分卷【石】」 tr. "next page [04]: no fascicle division in the Ishiyama"; 〔T25 0516a24〕 the Ming note says that beneath the character for ‘come’ the Southern Canon of the Song has the character for ‘not’. The first three are the direct evidential basis for the Ishiyama text's independent fascicle division at the fascicle level and for the Ishiyama-bon's -2 step in Section IV; the last is of the single orig type, with no mod pairing—an editorial remark from the carving of the Ming canon (the Ming edition noting that beneath 「來」 tr. "come" the Southern Canon of the Song has the character 「不」 tr. "not"), not the type in which a variant of the Taishō base text is set out side by side, and different also from the CBETA note_add type recorded in Chapter 42; it is a further variant of the mechanism of collation notes, and is listed separately here.

The CBETA compound entry (collated according to the Korean Canon · listed separately). For the sentence in Treatise ④ on the three causes and conditions of the people of Jambudvīpa〔T25 0516a06〕—「受（K14n0549_p1144b14）（T25n1509_p0467b24）【CB】【麗-CB】｜精【大】｜受【宮】【聖】【石】」 tr. "‘receive’ in CB and in the Korean Canon as corrected by CB; ‘essence’ in the Taishō; ‘receive’ in the Palace, the Shōgozō, and the Ishiyama": CBETA, following the Korean Canon and the parallel text in Fascicle 56 of this treatise, corrects the Taishō's 「精」 tr. "essence" to 「受」 tr. "receive", a compound entry bearing both a K number and a T number as its sources, unlike the ordinary side-by-side setting of variant texts, and so it is listed separately; the reader-facing text of this edition follows the reading 「受」 tr. "receive" (the source text follows the current CBETA text).

The gaiji character (CJK Extension B · faithfully preserved · listed separately). In the sentence of the simile of the sharp weapon in Treatise ④〔T25 0515c22〕, 「又如𤻝人雖得利器，不能御難，非器之過」 tr. "Again, it is like a weakling who, though he has obtained a sharp weapon, cannot ward off danger; that is not the weapon's fault", the character 「𤻝」 tr. "weak" is a CBETA gaiji (missing-character number CB01439, in the Unicode CJK Extension B block), with the collation note 「𤻝【大】｜儜【聖】」 tr. "the character for ‘weak’ in the Taishō; its variant form for ‘weak’ in the Shōgozō". The source text preserves the character 「𤻝」 tr. "weak" faithfully as it is; for this character the range check of the Basic Multilingual Plane in the extraction tool is a known boundary case (a single instance, not a data defect), already noted in the working ledger, and the reader-facing text is unaffected.

Complete ledger of collation notes (all one hundred and ninety-five 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 ninety-five (one hundred and ninety-one app entries, agreeing mechanically with the tool value of app 191 from extract --check on the working base text; in addition, four 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 twenty in all (the most in this collection so far), and their corresp targets are seven in all, each marked with its entry: six of the targets fall within the range of this chapter (the same variant reading recurring in the text and sharing one note, among which the one type 「大【大】｜大誓」 tr. "‘great’ in the Taishō | ‘great vow’" is shared elevenfold across two notes); one entry (the 【論】 mark at〔0511b08〕) has its corresp target at the head-mark note of the same type within the range of the preceding chapter, "Praise of Purity" (note 0509019)—the collation note on the general head-mark 「【論】」 tr. "[Treatise]" shares 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 ninety-one · in order of appearance in the base text · star-corresp marked with each entry)

〔T25 0510b04〕大智度論釋無作實相品第四十三【大】｜釋無作品第四十三之上【明】｜大智度論釋第四十三品上無作品【宮】｜大智度論釋第四十二品上無作行品【聖】｜摩訶般若波羅蜜品第四十二無作品【石】(chapter title · five forms in one note · the Shōgozō and Ishiyama a step of -1 + the Shōgozō's added-character type · see Section IV)
〔T25 0510b05〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0510c19〕智【大】｜知【聖】
〔T25 0510c19〕不【大】｜無【石】
〔T25 0510c21〕礙【大】｜果【聖】
〔T25 0510c23〕曾【大】｜會【明】
〔T25 0510c25〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0510c27〕讚、若毀虛空【大】｜〔－〕【聖】
〔T25 0510c28〕須菩提【大】｜須菩提譬如虛空若讚時亦不增不咸毀時亦不增不咸【聖】(a long variant insertion in the Shōgozō text · a large-scale variant beyond the single-character type of this chapter)
〔T25 0511a01〕法【大】｜法法【聖】
〔T25 0511a04〕不【大】｜〔－〕【石】
〔T25 0511a04〕行【大】｜〔－〕【宮】【聖】
〔T25 0511a07〕禪【大】｜禪波羅蜜【石】
〔T25 0511a14〕大【大】｜大誓【元】【明】【石】
〔T25 0511a15〕大【大】｜大誓【元】【明】【石】(star · corresp → note(0511005))
〔T25 0511a15〕大【大】｜大誓【元】【明】【石】(star · corresp → note(0511005))
〔T25 0511a16〕人【大】｜〔－〕【聖】
〔T25 0511a17〕大【大】｜大誓【元】【明】【石】(star · corresp → note(0511005))
〔T25 0511a18〕大【大】｜大誓【元】【明】【石】(star · corresp → note(0511005))
〔T25 0511a18〕大【大】｜大誓【元】【明】【石】(star · corresp → note(0511005))
〔T25 0511a21〕大【大】｜大誓【元】【明】【聖】【石】
〔T25 0511a28〕減【大】｜增【石】
〔T25 0511a28〕增【大】｜減【石】
〔T25 0511b03〕當【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0511b05〕見【大】｜是【石】
〔T25 0511b08〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0509019) · target at the head-mark note of the same type within the range of the preceding chapter, "Praise of Purity" · shared across chapters)
〔T25 0511b14〕云何得【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0511b16〕若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0511b20〕相【大】｜〔－〕【石】
〔T25 0511b29〕行【大】｜得【宋】【元】【明】【宮】
〔T25 0511c04〕不【大】｜不可【聖】
〔T25 0511c07〕是【大】｜〔－〕【石】
〔T25 0511c09〕無【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0511c12〕善【大】｜若【石】
〔T25 0511c12〕故【大】｜〔－〕【石】
〔T25 0511c14〕會眾【大】｜眾會【宋】【元】【明】【宮】【聖】
〔T25 0511c15〕波羅蜜【大】｜〔－〕【石】
〔T25 0511c17〕空【大】｜〔－〕【宮】【聖】｜說【石】
〔T25 0511c29〕大【大】｜大誓【聖】【石】
〔T25 0512a02〕大【大】｜大誓【聖】【石】(star · corresp → note(0511024))
〔T25 0512a03〕大【大】｜大誓【聖】【石】(star · corresp → note(0511024))
〔T25 0512a04〕喻【大】｜〔－〕【石】
〔T25 0512a05〕大【大】｜大誓【聖】【石】(star · corresp → note(0511024))
〔T25 0512a09〕漏【大】｜無漏【聖】【石】
〔T25 0512a11〕縛【大】｜脫【宋】【元】【明】【宮】【聖】
〔T25 0512a11〕脫【大】｜縛【宋】【元】【明】【宮】【聖】
〔T25 0512a12〕大【大】｜大誓【聖】【石】(star · corresp → note(0511024))
〔T25 0512a15〕大【大】｜大誓【聖】【石】(star · corresp → note(0511024))
〔T25 0512a16〕大【大】｜大誓【聖】【石】(star · corresp → note(0511024))
〔T25 0512a18〕彩【大】｜綵【宋】【宮】【聖】
〔T25 0512a29〕戒眾【大】｜眾生【宋】【元】【明】【宮】【石】
〔T25 0512b02〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0512b06〕讀【大】｜讚【宋】【宮】
〔T25 0512b07〕護【大】｜守護【聖】
〔T25 0512b15〕護【大】｜誰【聖】
〔T25 0512b15〕護【大】｜誰【聖】(star · corresp → note(0512010))
〔T25 0512b16〕護【大】｜誰【聖】(star · corresp → note(0512010))
〔T25 0512b25〕響【大】｜嚮【聖】
〔T25 0512c02〕不念我夢，乃至化亦不念化、不念是化【大】｜〔－〕【宮】
〔T25 0512c02〕化【大】｜〔－〕【宋】
〔T25 0512c09〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0512c18〕子弟【大】｜弟子【石】
〔T25 0512c22〕守【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0513a01〕令【大】｜念【聖】
〔T25 0513a02〕苦惱【大】｜惱苦【聖】
〔T25 0513a08〕若【大】｜〔－〕【石】
〔T25 0513a14〕杖【大】｜仗【宋】【元】【明】【宮】
〔T25 0513a20〕誑【大】｜護【聖】
〔T25 0513a23〕分【大】｜〔－〕【宋】【宮】【聖】
〔T25 0513a25〕得是【大】｜行【聖】
〔T25 0513a26〕知【大】｜智【聖】
〔T25 0513a27〕知【大】｜〔－〕【宋】【宮】
〔T25 0513a28〕人【大】｜〔－〕【聖】
〔T25 0513b01〕亦【大】｜〔－〕【聖】
〔T25 0513b04〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0513b04〕夢【大】｜〔－〕【聖】
〔T25 0513b05〕如【大】｜妙【宋】
〔T25 0513b06〕聞【大】｜生念聞【石】
〔T25 0513b06〕喻【大】｜如【聖】
〔T25 0513b07〕得知諸【大】｜實智慧【聖】
〔T25 0513b09〕若四大所造【大】｜〔－〕【聖】
〔T25 0513b11〕非我所【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
〔T25 0513c01〕如【大】｜〔－〕【宋】【宮】
〔T25 0513c11〕當【大】｜常【聖】
〔T25 0514a03〕可【大】｜不可【聖】
〔T25 0514a04〕可【大】｜不可【聖】(star · corresp → note(0514001))
〔T25 0514a05〕可【大】｜不可【聖】(star · corresp → note(0514001))
〔T25 0514a08〕不【大】｜無【宋】【元】【明】【宮】【聖】
〔T25 0514a12〕相【大】｜〔－〕【宋】【宮】
〔T25 0514a16〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0514a20〕去【大】｜志【聖】
〔T25 0514a21〕天【大】｜天上【宋】【元】【明】【宮】【聖】
〔T25 0514a21〕故【大】｜〔－〕【聖】
〔T25 0514a23〕見【大】｜令見【聖】【石】
〔T25 0514b02〕頂【大】｜須【宋】【宮】
〔T25 0514b07〕身【大】｜身大身【宋】【元】【明】【宮】
〔T25 0514b09〕令【大】｜合【聖】
〔T25 0514b12〕菩薩【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0514b18〕因【大】｜淨因【宋】【元】【明】【宮】【聖】
〔T25 0514b25〕雖【大】｜離【聖】
〔T25 0514c02〕出【大】｜二【宋】【元】【明】【宮】【聖】
〔T25 0514c09〕所【大】｜所以【石】
〔T25 0514c10〕是【大】｜是人【宋】【元】【明】【宮】【聖】【石】
〔T25 0514c10〕故作【大】｜作故【聖】【石】
〔T25 0514c11〕虛【大】｜空【石】
〔T25 0514c17〕無【大】｜若無【聖】【石】
〔T25 0514c18〕無【大】｜不【宋】【元】【明】【宮】
〔T25 0514c23〕四【大】｜四（釋第四十二品下訖第四十三品上）【宋】【元】【宮】｜四釋第四十一品下訖第四十二品上【聖】(end-of-fascicle note · the Song, Yuan, and Palace at the correct step · the Shōgozō a step of -1 · see Section IV)
〔T25 0515a02〕無作實相品【大】｜〔－〕【宋】【元】【宮】【聖】
〔T25 0515a02〕實相【大】｜〔－〕【明】
〔T25 0515a03〕三之餘【大】｜三品下訖第四十四品【宮】｜三品下（訖第四十四品）【宋】【元】｜三之下【明】｜二品下（訖第四十三品）【聖】(continuation-title group · the Shōgozō consistently a step of -1 · see Section IV)
〔T25 0515a07〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0515a09〕眼【大】｜目【聖】
〔T25 0515a09〕身【大】｜身意【石】
〔T25 0515a09〕刑【大】｜形【宋】【元】【明】【宮】【聖】【石】
〔T25 0515a10〕天【大】｜〔－〕【聖】
〔T25 0515a12〕日【大】｜〔－〕【宋】【元】【明】
〔T25 0515a13〕在【大】｜在在【聖】
〔T25 0515a14〕處【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0515a17〕是【大】｜〔－〕【石】
〔T25 0515a19〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0515b03〕一切【大】｜一切種【元】【明】
〔T25 0515b08〕伽【大】｜加【宋】
〔T25 0515b12〕得【大】｜〔－〕【石】
〔T25 0515b20〕染【大】｜染污【石】
〔T25 0515b23〕是【大】｜如是【聖】
〔T25 0515c07〕捨【大】｜捨不與【石】
〔T25 0515c08〕捨【大】｜捨不與【石】(star · corresp → note(0515019))
〔T25 0515c09〕捨【大】｜捨不與【石】(star · corresp → note(0515019))
〔T25 0515c11〕捨【大】｜捨不與【石】(star · corresp → note(0515019))
〔T25 0515c16〕諸【大】｜〔－〕【聖】
〔T25 0515c17〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0515c18〕眼【大】｜目【聖】【石】
〔T25 0515c22〕順【大】｜慎【石】
〔T25 0515c22〕𤻝【大】｜儜【聖】(gaiji · CJK Extension B · CB01439 · see the separate listing in Section VIII)
〔T25 0515c23〕御【大】｜禦【宋】【元】【明】【宮】
〔T25 0516a02〕說【大】｜說法【聖】【石】
〔T25 0516a04〕味【大】｜三昧【聖】【石】
〔T25 0516a06〕受（K14n0549_p1144b14）（T25n1509_p0467b24）【CB】【麗-CB】｜精【大】｜受【宮】【聖】【石】(CBETA, following the Korean Canon and the parallel text of this treatise, corrects 「精」 tr. "essence" to 「受」 tr. "receive" · compound entry · see the separate listing in Section VIII)
〔T25 0516a07〕欝單曰【大】｜欝單越【宋】【元】【明】【宮】
〔T25 0516a08〕淫【大】｜婬【宋】【元】【明】【宮】
〔T25 0516a08〕精懃【大】｜精進【石】
〔T25 0516a16〕逐【大】｜逮【聖】
〔T25 0516a18〕去【大】｜去故【聖】
〔T25 0516a26〕人【大】｜〔－〕【聖】
〔T25 0516b13〕末【大】｜未【聖】
〔T25 0516b22〕相，亦不【大】｜〔－〕【宋】【宮】
〔T25 0516b26〕益【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0516b27〕世界【大】｜國土【石】
〔T25 0516c09〕人【大】｜〔－〕【石】
〔T25 0516c09〕求【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0516c11〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0515004))
〔T25 0516c12〕漚【大】｜優【元】【明】
〔T25 0516c12〕波頭摩華【大】｜波頭暮【宋】【宮】【聖】
〔T25 0516c12〕拘物頭華【大】｜拘物陀【宋】【宮】【聖】
〔T25 0516c13〕如【大】｜作如【聖】
〔T25 0516c14〕輪轉【大】｜轉輪【聖】｜轉法輪【石】
〔T25 0516c15〕法輪【大】｜法輪轉【聖】｜轉法輪【石】
〔T25 0516c16〕故出【大】｜〔－〕【宋】【宮】
〔T25 0516c17〕法【大】｜法轉【聖】
〔T25 0517a01〕相【大】｜性【宋】【元】【明】【宮】【聖】
〔T25 0517a04〕般若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0517a08〕照【大】｜詔【宋】【宮】
〔T25 0517a13〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0517a13〕曰【大】｜曰時【石】
〔T25 0517a13〕大【大】｜發大【聖】
〔T25 0517a16〕踊【大】｜誦【明】
〔T25 0517a19〕轉【大】｜〔－〕【石】
〔T25 0517a23〕得【大】｜行得【聖】
〔T25 0517a26〕輪轉【大】｜轉輪【石】
〔T25 0517a29〕密【大】｜蜜【明】
〔T25 0517b10〕以【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0517b12〕涅槃【大】｜執涅槃【聖】【石】
〔T25 0517b13〕輪【大】｜轉【元】【明】
〔T25 0517b24〕邪【大】｜耶【聖】
〔T25 0517b26〕中【大】｜是中【石】
〔T25 0517c03〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0517c06〕相【大】｜自相【聖】【石】
〔T25 0517c14〕般若【大】｜般若彼羅蜜【石】
〔T25 0517c17〕礙【大】｜破【宋】【元】【明】【宮】
〔T25 0517c20〕諸【大】｜著【聖】
〔T25 0517c20〕虛誑【大】｜諸虛誑【聖】
〔T25 0517c25〕相【大】｜〔－〕【宋】【宮】
〔T25 0518a08〕取【大】｜求【石】
〔T25 0518a09〕視【大】｜示【石】
〔T25 0518a13〕為【大】｜〔－〕【石】
〔T25 0518a17〕人【大】｜〔－〕【石】
〔T25 0518a24〕實【大】｜寶【明】
〔T25 0518a28〕證【大】｜〔－〕【聖】
〔T25 0518b01〕說【大】｜說亦【宋】【元】【明】【宮】
〔T25 0518b01〕田【大】｜田釋四十三品竟【石】(end-of-chapter tail note · the Ishiyama text's convergence of the -1 step back to zero within the chapter, seen for the first time · see Section IV)

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

〔T25 0513b17〕卷第六十五終【石】(point-anchor · orig-only · no app pairing)
〔T25 0513b18〕卷第六十六首【石】，前行石山本有大智度經論品第四十一之餘，〔經〕－【宋】【宮】(point-anchor · orig-only · no app pairing · the Ishiyama-bon's -2-step midway mark · see Section IV)
〔T25 0514c22〕次頁[04]不分卷【石】(point-anchor · orig-only · no app pairing)
〔T25 0516a24〕明註曰來下宋南藏有不字(point-anchor · orig-only · no app pairing · no mod pairing · the type of an editorial remark from the carving of the Ming canon · see the separate listing in Section VIII)

The above one hundred and ninety-five entries agree mechanically with the number of anchored collation notes in the working base text (app one hundred and ninety-one + point-anchor four); 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 five forms of the chapter title〔0510b04〕, the fascicle end〔0514c23〕, the three notes on the continuation title〔0515a02–a03〕, the chapter end〔0518b01〕, and the four 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 0308b13〕 up to before the next chapter) were not unfolded here (only the two notes on the chapter title and the Khitan interlinear note were additionally checked word for word; see Section IV); 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.

大智度論 無作實相品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Uncontrived Real Mark

總說