大智度論歎信行品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Praise of Practising in Faith

心要Essence

這一品從天主的一個念頭開始。帝釋作是念：「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」——般若的聲音從耳邊過一遍，就已經不是小事；何況受持、親近、讀、誦、正憶念、如說行。舍利弗接著把格立起來：聞是深般若，不驚、不怖、不畏，「當知是善男子、善女人如阿鞞跋致菩薩摩訶薩」。反過來也一樣：今世呰毀深般若的，「當知是人前世亦呰毀深般若波羅蜜」——論主說得直白：「如厚福德者，從久積集；不信毀呰者，亦從久習。」信與不信，都不是這一世臨時起的念，是久行久習的果實。所以帝釋唱出全品第一聲讚歎：「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智。」佛印可，並交了底：「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜。」論主給信力配了一個喻：「譬如新劈乾毳，隨風東西；濕毳緤緻，則不可動」——新發意的人福薄隨他人語，如乾毛隨風；久修福德的人，吹不動。

那麼信了之後怎麼行？帝釋問：云何住般若、云何習行般若？佛的答法全是遮詞：「若不住色中，為習行般若波羅蜜」；六度也一樣，「不住般若波羅蜜，為習般若波羅蜜」；再翻進一層——「不習色，若不習色，是名習色」。憑什麼？「色前際不可得、中際不可得、後際不可得」住即是取相，取相即失般若。舍利弗三歎「甚深」「難可測量」「無量」，佛三答皆繫諸法：「色如甚深故，般若波羅蜜甚深」；而行法仍是不行——不行色甚深，為行般若波羅蜜。論主在這裡說破深淺的祕密：「譬如水深淺無定，若於小兒則深，長者則淺」；乃至大海，於人則深，於羅睺阿修羅王則淺——「諸佛如羅睺阿修羅王，於一切法無有深者，得無礙解脫故。」深不是般若的自性，是眾生信力的倒影。

於是有了那一組著名的問答：這麼深的法，該不該在新發意菩薩前說？舍利弗說不應——怕他驚怖疑悔、毀呰而種三惡道業。帝釋追問：那有沒有未受記而聞深般若不驚不怖的？舍利弗答：有，這樣的人「受阿耨多羅三藐三菩提記不久，不過一佛、兩佛」。能信本身就是受記的先相。舍利弗一連說了四個譬喻：人過四百由旬險道，先見放牧者、壃界、園林，便知城邑聚落不遠；欲見大海的人，見平地無樹相無山相，便知海不遠；初春陳葉已墮，便知新葉華果出在不久；母人懷妊身重厭習，便知產生不久。論主把險道喻逐項配法——「賊」是六十二邪見，「惡蟲」是愛恚諸煩惱，「聚落」是柔順法忍，「邑」是無生法忍，「城」是阿耨多羅三藐三菩提；又添一喻：「如吞鉤之魚，雖復遊戲池中，當知出在不久」——深信樂般若的人，不久住於生死。

之上末後轉入付囑。須菩提讚佛「善付諸菩薩摩訶薩事」，佛歷數菩薩以四攝——布施、愛語、利益、同事——成就眾生，自行亦教他行，教眾生得四果辟支佛道而「自於內不證」。之下開卷即轉問具足修行般若。何謂具足般若？「不見色增相，亦不見色減相」；何以故？「諸法無相故，諸法空、欺誑、不堅固，無覺者、無壽者故。」這樣的法誰能信解？佛答：「久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨」的人；而久不以年歲算——「不分別色，不分別色相，不分別色性」，能如是行，是名久。須菩提兩讚般若是珍寶聚、是清淨聚，隨即發現了珍寶的代價：「是甚深般若波羅蜜，多有留難。」世間以珍寶故多有賊出，般若是大珍寶，故魔事叢生——所以佛教人疾書、疾讀、疾修，一月能成就的不要拖到一歲。但留難終不能壞：「是佛力故，惡魔不能留難」；「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護。」般若生諸佛，諸佛還護般若；十方諸佛皆識、皆以佛眼見是書持讀誦的人——一個人在燈下寫經，十方佛眼在焉。

品末是一幅法運的地圖。佛出東方，於中說般若；般涅槃後，是深般若波羅蜜當至南方，從南方轉至西方，從西方轉至北方——「是時北方當作佛事」。何以故？「我法盛時，無有滅相。」佛不在世而般若行世，佛事不必假佛身；北方雪山冷，藥草能殺諸毒，眾生柔軟，信等五根皆得勢力，故般若於彼廣行，「如然一燈，展轉皆然」。這正是全品的落點：法的不滅，繫在信行人的手上——書寫、受持、讀、誦、正憶念、如說修行，就是末法時代的佛事。所以品末留下一句誡：「若悋惜法，則常生邊地無佛法處。」聞持是福，傳持是行；歎信行，歎的是這雙拿得住般若、也遞得出般若的手。

This chapter begins with a thought in the mind of the lord of the gods. Śakra thinks: ‘If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas of former lives and kept company with good friends’—for the sound of prajñā to pass once by the ear is already no small thing; how much more to receive and uphold it, draw near to it, read, recite, rightly recollect it, and practise as it is taught. Śāriputra then sets up the standard: one who hears this deep prajñā and is not startled, not terrified, not afraid—‘know that this good man or good woman is like an avaivartika bodhisattva-mahāsattva’. The converse holds just the same: one who in this life disparages the deep prajñā—‘know that this person in a former life also disparaged the deep prajñāpāramitā’—and the treatise-author says it plainly: ‘As one of thick merit comes from long accumulation, so one who disbelieves and disparages also comes from long habit.’ Faith and unbelief are neither of them a thought raised on the spur of this one life; they are the fruit of long practice and long habit. Therefore Śakra sings out the first praise of the chapter: ‘I worship prajñāpāramitā! To worship prajñāpāramitā is to worship omniscience.’ The Buddha confirms it and shows the ground: ‘The omniscience of the buddhas is all born from prajñāpāramitā, and omniscience is prajñāpāramitā.’ The treatise-author fits the power of faith with a simile: ‘It is like freshly split dry wool, which goes east and west with the wind; wet wool, densely felted, cannot be moved’—one who has newly aroused the mind, thin in merit, follows what others say, like dry wool with the wind; one who has long cultivated merit cannot be blown.

Then, having faith, how does one practise? Śakra asks: how does one abide in prajñā, how does one train in prajñā? The Buddha's way of answering is all negation: ‘If one does not abide in form, that is training in prajñāpāramitā’; with the six perfections likewise, ‘not abiding in prajñāpāramitā is training in prajñāpāramitā’; and it turns one level further—‘not training in form; if one does not train in form, this is called training in form’. On what ground? ‘Because the prior limit of form is unfindable, its middle limit is unfindable, its later limit is unfindable’; to abide is to grasp at marks, and to grasp at marks is to lose prajñā. Śāriputra three times praises it—‘very deep’, ‘hard to fathom’, ‘immeasurable’—and the Buddha three times answers by tying it to all dharmas: ‘because the suchness of form is very deep, prajñāpāramitā is very deep’; and the dharma of practice is still non-practice—not practising the depth of form is practising prajñāpāramitā. Here the treatise-author lays bare the secret of deep and shallow: ‘It is like water, whose depth and shallowness are not fixed: to a small child it is deep, to a grown man it is shallow’; even the great sea is deep to a human and shallow to the asura king Rāhu—‘the buddhas are like the asura king Rāhu: among all dharmas there is none that is deep to them, because they have attained unobstructed liberation.’ Depth is not the self-nature of prajñā; it is the reflection of the power of beings' faith.

From this comes the famous set of questions and answers: should so deep a dharma be spoken before a bodhisattva who has newly aroused the mind? Śāriputra says it should not—for fear that he will be startled and terrified, doubt and regret, disparage it, and plant the karma of the three evil destinies. Śakra presses: then is there anyone who, without having received the prediction, hears the deep prajñā and is neither startled nor terrified? Śāriputra answers: there is; such a person ‘will receive the prediction of anuttarā samyaksaṃbodhi before long, within no more than one buddha or two buddhas’. Being able to have faith is itself the prior sign of receiving the prediction. Śāriputra gives four similes in a row: a person crossing a dangerous road of four hundred yojanas first sees herdsmen, boundary marks, and gardens, and knows that the town and village are not far; one who wishes to see the great sea, seeing level ground without the mark of trees or the mark of mountains, knows that the sea is not far; in early spring, when the old leaves have already fallen, one knows that new leaves, flowers, and fruit will come forth before long; a woman with child, her body heavy and weary of her habits, knows that the birth is not far. The treatise-author matches the simile of the dangerous road item by item to the Dharma—the ‘bandits’ are the sixty-two wrong views, the ‘evil insects’ are the afflictions of craving and hatred, the ‘village’ is the compliant acceptance of dharmas, the ‘town’ is the acceptance of the non-arising of dharmas, the ‘city’ is anuttarā samyaksaṃbodhi; and adds one more simile: ‘like a fish that has swallowed the hook: though it still plays in the pond, know that it will be out before long’—one who deeply believes in and delights in prajñā will not long abide in birth and death.

At the end of the First Part the chapter turns to the entrusting. Subhūti praises the Buddha for ‘entrusting well the affairs of the bodhisattva-mahāsattvas’, and the Buddha enumerates how the bodhisattva, by the four means of gathering—giving, kind speech, beneficial action, and shared endeavour—brings beings to accomplishment, practising himself and teaching others to practise, teaching beings to attain the four fruits and the path of the pratyekabuddha while ‘he himself does not realise them within’. The Last Part opens by turning to the question of fully practising prajñā. What is full prajñā? ‘He sees no mark of increase in form, nor any mark of decrease in form’; why? ‘Because dharmas are signless; because dharmas are empty, deceptive, not firm, without a perceiver, without a life.’ Who can have faith in and understand such a dharma? The Buddha answers: one who ‘has long practised the six perfections, planted roots of goodness, drawn near to and made offerings to many buddhas, and kept company with good friends’; and ‘long’ is not reckoned by years—‘not discriminating form, not discriminating the mark of form, not discriminating the nature of form’: one who can practise thus is called long-practised. Subhūti twice praises prajñā as the heap of precious treasure and the heap of purity, and straight away discovers the price of treasure: ‘This very deep prajñāpāramitā has many hindrances.’ In the world, because of precious things, many bandits appear; prajñā is the great precious treasure, and so the deeds of Māra swarm—which is why the Buddha teaches people to write it quickly, read it quickly, cultivate it quickly, and not to drag out to a year what can be accomplished in a month. But hindrance can never destroy it: ‘by the Buddha's power, the evil Māra cannot hinder’; ‘prajñāpāramitā is the mother of the buddhas of the ten directions; when someone wishes to ruin it, they cannot but protect it.’ Prajñā gives birth to the buddhas, and the buddhas in turn protect prajñā; the buddhas of the ten directions all know, and all see with the Buddha-eye, the person who writes, upholds, reads, and recites it—a person writing out the sūtra under a lamp, and the Buddha-eyes of the ten directions are upon him.

The end of the chapter is a map of the fortunes of the Dharma. The Buddha appears in the east and there expounds prajñā; after his parinirvāṇa, this deep prajñāpāramitā will go to the south, from the south pass to the west, from the west pass to the north—‘at that time the north will do the work of the Buddha’. Why? ‘When my Dharma flourishes, it has no mark of extinction.’ The Buddha is not in the world and yet prajñā moves through the world; the work of the Buddha need not borrow the Buddha's body; in the north the snowy mountains are cold, the medicinal herbs can kill all poisons, beings are pliant, and the five faculties beginning with faith all gain strength, and so prajñā will spread widely there, ‘as when one lamp is lit, one from another they are all lit’. This is exactly where the whole chapter comes to rest: the non-extinction of the Dharma is tied to the hands of those who practise in faith—to write, to receive and uphold, to read, to recite, to rightly recollect, to cultivate as it is taught: this is the work of the Buddha in the age of the Dharma's end. So the chapter leaves an admonition at its close: ‘If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma.’ To hear and hold is merit; to pass on and hold is practice; the praise of practising in faith is praise of that pair of hands which can hold prajñā fast and can also hand it on.

義疏 · 總說Exposition · Overview

總說

〈歎信行品〉不從佛語起，從帝釋的一個念頭起。爾時釋提桓因作是念：「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」——只是聽見般若經過耳邊，已是宿世供佛之驗，何況受持、親近、讀、誦、正憶念、如說行！品名之眼即在此立：本品所歎，不是般若之法（前品已歎），而是能信般若之人——聞而不驚、不怖、不畏者，其信從久遠中來。舍利弗接著把這一驗說到頂處：能信深般若者「當知是善男子、善女人如阿鞞跋致菩薩摩訶薩」；反之，今世毀呰者「當知是人前世亦呰毀深般若波羅蜜」——信與毀，兩頭都有來歷。帝釋遂發禮敬之言：「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智。」佛印可而說其所以：「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜。」欲住一切智、欲轉法輪、欲得三乘果、乃至欲總攝比丘僧，皆「當習行般若波羅蜜」。全品七番經、七番論，跨卷六十六、六十七兩卷，就從這一念、一禮、一印可次第鋪展：先驗信之所從來，次明習之云何習，次驗未受記者之近記先相，轉入具足修行與珍寶清淨二聚，再入留難與佛護、佛眼與授記，終於般若東出而北轉、法藏付與末世信行之人處收場。

之上三番，歎信、明習、驗相。經①即帝釋一念與佛之印可；論①釋帝釋所以能發此念——「釋提桓因是諸天主，利根、智勝、信佛法故，倍復增益；如火得風，愈更熾盛」；釋信之難得——般若無相可取，能信是為希有，「如人空中種殖，是為甚難！」凡夫捨此取彼皆有所依，「如尺蠖尋條，安前足，進後足，盡樹端，更無所依止，還歸本處」，菩薩未得道而能於無所依止處修福捨欲，故知其信從「久行六波羅蜜，大集諸福德」中來；又以毳喻判信之堅脆——「譬如新劈乾毳，隨風東西；濕毳緤緻，則不可動」，新發意隨他人語，久修福德者不動；毀呰墮獄何緣復得聞般若，論列三家之說並誌（罪畢還來、積業未厚、「五逆罪，次後身必受」餘罪不定），存而不斷。經②帝釋問住問習，佛答以一路「不住」：「若不住色中，為習行般若波羅蜜」，不住六波羅蜜、內空乃至十八不共法，各於其中不住即是習；更翻進一層——「菩薩摩訶薩不習色，若不習色，是名習色」，所以者何？「色前際不可得、中際不可得、後際不可得」。舍利弗聞而三歎：甚深、難可測量、無量；佛番番以色答——「色如甚深故，般若波羅蜜甚深」；隨即又奪：「不行色甚深，為行般若波羅蜜」，「色甚深相為非色」。論②釋甚深義最有味：「如雨渧渧，不名甚深；和合眾流，入於大海，乃名甚深」；而深淺無定——「譬如水深淺無定，若於小兒則深，長者則淺」，於凡夫、新發意、懈怠者為甚深，於久積德阿鞞跋致則淺，諸佛「於一切法無有深者，得無礙解脫故」；故舍利弗說「不應在新發意菩薩前說」非吝法，是護小兒——「譬如深水，不應使小兒渡，應教大人令渡」。經③帝釋問頗有未受記者能聞而不驚不怖否，舍利弗答：有，則「受阿耨多羅三藐三菩提記不久，不過一佛、兩佛」；遂說夢喻與四種先相之譬——夢中修六波羅蜜尚近菩提，何況覺時；如過曠野嶮道先見放牧、壃界、園林而知城邑不遠，如大海處平無樹無山而知海不遠，如初春陳葉已墮而知華果不久，如母人懷妊先相已現而知產生不久——得聞深般若、受持乃至正憶念，即是近受記之先相。須菩提聞佛印可，歎「善付諸菩薩摩訶薩事」；佛說菩薩自行亦教他行：四事攝（布施、愛語、利益、同事）、十善道、諸禪、六波羅蜜，教眾生得三乘果而「自於內不證」，乃至自轉法輪亦教他轉法輪。論③以一喻收信驗——「如吞鉤之魚，雖復遊戲池中，當知出在不久」；逐字配釋險道之譬：「險道」者即是世間，百由旬至四百由旬配三界與二乘地，「聚落」是柔順法忍、「邑」是無生法忍、「城」是阿耨多羅三藐三菩提，「賊」是六十二邪見、「惡蟲」是愛恚煩惱——「以麁喻細，以世間喻出世間」；釋善付之義：佛以菩薩事「寄付阿難、彌勒等」；釋安穩之教——「眾生著常，教無常；著樂者，教苦；著實者，教空；著我者，教無我」，「如服苦藥，當時雖苦，後得除患」；末後一句點明付囑之心：「是故我以慈悲心故善付是菩薩事，不以愛著故。」

之下四番，先明具足與珍寶，次明留難與佛護，再明法轉北方，終於誓願與得經。經④問云何具足修行般若，佛答「不見色增相，亦不見色減相」，不見法非法、三世、善不善、有為無為、三界、六度乃至一切種智——所以者何？「諸法無相故，諸法空、欺誑、不堅固，無覺者、無壽者故」；轉入不可思議——「色不可思議故，所說不可思議」，而知色不可思議、住是不可思議中者「是菩薩則不能具足般若波羅蜜」；誰當信解如是深法？「久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨」者——而久之為義，不在年歲，在不分別色、色相、色性乃至一切種智；須菩提遂歎二聚：「是般若波羅蜜珍寶聚」，三乘果寶、諸禪諸智寶皆在其中；「色清淨故，般若波羅蜜清淨聚」。論④釋具足——「若菩薩於一切法不分別是法、是非法，悉皆是法；如大海水，百川萬流，皆合一味」；釋不可思議之過在「取不可思議相故」；釋久義引須菩提語：「菩薩雖日月年歲不久，能如是行，是名久」；釋性相之辨——「是相積習成性；譬如人瞋，日習不已，則成惡性」，「如見烟知火，烟是火相，而非火也」；釋珍寶——須陀洹果「能滅三結惡毒故」，乃至無上菩提「能滿一切願」；釋清淨聚而預發下文之難：「如如意寶珠無有瑕穢，如虛空無有塵垢」，而人自起邪見欲作留難破壞，「譬如人眼翳，見妙珍寶，謂為不淨」。經⑤留難正式登場：須菩提歎「說是般若波羅蜜時，多有留難」，佛印之而教以疾——書寫讀誦修行皆「應當疾書」、疾成就，「若能一月書成，當應勤書」乃至一歲，「是珍寶中多有難起故」；惡魔雖欲留難，「亦不能破壞是菩薩摩訶薩書般若波羅蜜乃至修行」；誰力故？「是佛力故」，亦是十方現在諸佛力，行者應念「我書是深般若波羅蜜乃至修行，皆是十方諸佛力」；十方諸佛「皆識、皆以佛眼見」是善男子善女人，其供養功德「終不墮惡道中，乃至阿鞞跋致地，終不遠離諸佛」。論⑤先定義——「留難者，魔事等壞般若波羅蜜因緣」；釋所以疾：般若部黨經卷有多有少（「光讚、放光、道行」），「人身無常，有為法不可信」，惡世多難故莫有中廢；釋留難之由：「世間以珍寶故，多有賊出；般若即是大珍寶故，多有留難」；歷數難相——書時魔嬈身心，讀誦時「師徒不和合」，說時有人毀法師，正憶念時「魔作好身，若善知識身」而說「般若波羅蜜空，可即取涅槃」；釋魔不能壞——「大能破小故」，「般若波羅蜜是真智慧，其力甚大；魔事虛誑」，菩薩雖未具足，「得其氣分故，魔不能壞」；釋佛所以護——「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」；因佛眼一語起四番問答，判五眼之際——「法眼入佛眼中，但見諸法，不見眾生；慧眼入佛眼中，不見法，但見畢竟空」，佛眼所攝天眼見三世眾生無限無量，而此中讚菩薩「為世諦故說，非第一義諦」。經⑥般若行世之授記：「佛般涅槃後，當至南方國土」，「從南方當轉至西方所在處」，「從西方當轉至北方所在處」，是時「北方當作佛事」——「我法盛時，無有滅相」；後時北方雖多有求佛道者，「少有善男子、善女人聞是深般若波羅蜜不沒、不驚、不怖、不畏」，此少數人善根純厚，一心和合，魔不能沮壞其心。論⑥釋行世之路——「佛出東方」，於中說般若、度無量眾生，然後於雙樹下滅度，般若遂「如日月、五星、二十八宿，常從東方至南方」右繞而行，「圍繞須彌山」，遍度閻浮提人；「如佛無著心故，不定一處；般若波羅蜜亦如是，不定住一處」；釋北方作佛事——「佛滅後，過五百歲，正法漸滅，是時佛事轉難」，利根讀誦正憶念、鈍根書寫供養，二種人久久皆度；釋北方所以廣行——「北方地有雪山，雪山冷故，藥草能殺諸毒」，米穀之食三毒不能大發，眾生柔軟，五根得力；末世信行之人相教相傳，「如然一燈，展轉皆然」，「魔是欲界主，尚不能沮壞，何況惡行人」。經⑦收於誓願：是善男子善女人於佛前及過去諸佛前立誓——「我行菩薩道時，當度無數百千萬億眾生」，令發菩提心，示、教、利、喜；其人「所為心大」，「能大施已，種大善根；種大善根已，得大果報」，發願生他方現在諸佛說般若處；舍利弗問未來世勤求六波羅蜜者有得有不得，佛答「一心精進勤求，當得應六波羅蜜諸經」。論⑦釋大心——雜福德者作福時心生疑悔，果報雖富貴而不能好用；清淨福德者盡意能捨，聞法著欲心息，「倍加精進」；釋有得不得——得者「不惜身命」，「內有好心，外諸佛菩薩及諸天所護助故」；而全品末後一句，把信行之反面說盡：「若悋惜法，則常生邊地無佛法處。」

全品經論各七番相間而進，依卷界分作之上、之下兩分弧，之下卷首帶「之餘」續題。之上三番收信之驗——聞經耳之宿緣、禮般若即禮一切智、不住為習、三歎三奪、未受記之先相四譬、善付與四攝；之下四番收信之用——具足不見增減、珍寶清淨二聚、留難與疾書、佛力佛眼、般若東出北轉、立誓願與得深經。之上驗信之所從來，之下說信之所能致：信從久行中來，故聞而不驚；信向佛護中去，故難不能壞——一品之內，把「信」從一念聽聞直說到末世傳燈。

因此，讀每一番問答時，至少可問三層。其一，這一番在驗什麼——是驗過去（聞經耳者前世供佛、毀呰者前世毀呰），是驗現在（不住為習、不分別為久），還是驗未來（先相四譬、受記不久、北方作佛事）？信之一字，三世貫串。其二，譬喻的力用何在——乾毳濕毳判信之堅脆，空中種殖、尺蠖尋條明無依止之難，吞鉤之魚、曠野先相驗近記之候，雨渧眾流、水無定深說甚深之義，賊出珍寶說留難之由，燃燈展轉說傳法之續——各在成立哪一重驗？其三，歎人與歎法如何不二——品明歎信行之人，而句句仍是般若：禮般若即禮一切智，護行者實是護般若（「般若波羅蜜是十方諸佛母」），北方作佛事者是般若作，非人作。順著七番對答讀下去，終會落在同一處：能信之人可歎，正因所信之法無相可取——「如人空中種殖」，種得下去的，就是信行。

依原論次序讀下去

Overview

"Praise of Practising in Faith" does not arise from the Buddha's words; it arises from a single thought of Śakra's. At that time Śakra Devānām Indra had this thought: 「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」 tr. "If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas of former lives and kept company with good friends"—merely to have the prajñā sūtra pass by the ear is already the proof of having made offerings to the buddhas in past lives; how much more to receive and uphold it, draw near to it, read it, recite it, rightly recollect it, and practise as it is taught! The eye of the chapter's name is set up right here: what this chapter praises is not the dharma of prajñā (the preceding chapter has already praised that), but the person who can have faith in prajñā—one who hears and is not startled, not terrified, not afraid; such a person's faith comes from the far distant past. Śāriputra then carries this one proof to its summit: of one who can have faith in the deep prajñā, 「當知是善男子、善女人如阿鞞跋致菩薩摩訶薩」 tr. "know that this good man or good woman is like an avaivartika bodhisattva-mahāsattva"; conversely, of one who disparages it in this life, 「當知是人前世亦呰毀深般若波羅蜜」 tr. "know that this person in a former life also disparaged the deep prajñāpāramitā"—faith and disparagement alike have a history behind them. Śakra thereupon utters words of worship: 「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智。」 tr. "I worship prajñāpāramitā! To worship prajñāpāramitā is to worship omniscience." The Buddha confirms it and gives the reason: 「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜。」 tr. "The omniscience of the buddhas is all born from prajñāpāramitā, and omniscience is prajñāpāramitā." One who wishes to abide in omniscience, who wishes to turn the wheel of the Dharma, who wishes to attain the fruits of the three vehicles, and so on up to one who wishes to gather together the Saṅgha of bhikṣus—all 「當習行般若波羅蜜」 tr. "should train in prajñāpāramitā". The whole chapter, seven rounds of sūtra and seven rounds of treatise spanning the two fascicles sixty-six and sixty-seven, unfolds in order from this one thought, this one act of worship, this one confirmation: first it proves whence faith comes, next it makes clear how training is practised, next it proves the prior signs by which one not yet predicted is near the prediction, turns into full practice and the two heaps of precious treasure and of purity, then enters upon hindrances and the Buddha's protection, the Buddha-eye and the prediction, and comes to its close where prajñā goes forth from the east and turns to the north, and the treasury of the Dharma is handed on to those who practise in faith in the latter age.

The three rounds of the First Part praise faith, make clear training, and prove the signs. Sūtra ① is Śakra's single thought and the Buddha's confirmation; treatise ① explains why Śakra could raise this thought—「釋提桓因是諸天主，利根、智勝、信佛法故，倍復增益；如火得風，愈更熾盛」 tr. "Śakra Devānām Indra is the lord of the gods; because his faculties are sharp, his wisdom superior, and he has faith in the Buddha-dharma, it is doubly increased, like fire that gets wind and blazes ever more fiercely"; it explains how hard faith is to come by—prajñā has no mark that can be grasped, and to be able to have faith in it is rare: 「如人空中種殖，是為甚難！」 tr. "It is like a person planting in the empty sky—this is very hard!" Ordinary people, abandoning this and grasping that, always have something to rely on, 「如尺蠖尋條，安前足，進後足，盡樹端，更無所依止，還歸本處」 tr. "like a inchworm following a twig: it sets down its front feet and advances its hind feet, and when it has reached the end of the tree and has nothing further to rely on, it returns to where it began"; the bodhisattva, not yet having attained the path, can nevertheless cultivate merit and give up desire where there is nothing to rely on, and so one knows that his faith comes from 「久行六波羅蜜，大集諸福德」 tr. "having long practised the six perfections and greatly gathered merits"; again it uses the simile of wool to judge whether faith is firm or brittle—「譬如新劈乾毳，隨風東西；濕毳緤緻，則不可動」 tr. "It is like freshly split dry wool, which goes east and west with the wind; wet wool, densely felted, cannot be moved": one who has newly aroused the mind follows what other people say, while one who has long cultivated merit is not moved; as for why one who disparages it and falls into hell should come to hear prajñā again, the treatise lists the accounts of three schools and records them side by side (returning once the sin is finished; accumulated karma not yet thick; 「五逆罪，次後身必受」 tr. "the five heinous sins are necessarily received in the very next body", while other sins are not fixed), preserving them without deciding. In sūtra ② Śakra asks about abiding and about training, and the Buddha answers along one single path, 「不住」 tr. "not abiding": 「若不住色中，為習行般若波羅蜜」 tr. "If one does not abide in form, that is training in prajñāpāramitā"; not abiding in the six perfections, in inner emptiness and so on up to the eighteen unshared dharmas—in each of them, not abiding in it is training; and it turns one level further—「菩薩摩訶薩不習色，若不習色，是名習色」 tr. "The bodhisattva-mahāsattva does not train in form; if he does not train in form, this is called training in form". Why is it so? 「色前際不可得、中際不可得、後際不可得」 tr. "The prior limit of form is unfindable, its middle limit is unfindable, its later limit is unfindable." Śāriputra, hearing this, praises it three times: very deep, hard to fathom, immeasurable; round after round the Buddha answers with form—「色如甚深故，般若波羅蜜甚深」 tr. "Because the suchness of form is very deep, prajñāpāramitā is very deep"; and at once he takes it away again: 「不行色甚深，為行般若波羅蜜」 tr. "Not practising the depth of form is practising prajñāpāramitā", 「色甚深相為非色」 tr. "the mark of the depth of form is not form". Treatise ②'s explanation of the meaning of very deep has the most savour: 「如雨渧渧，不名甚深；和合眾流，入於大海，乃名甚深」 tr. "Rain, drop by drop, is not called very deep; when it comes together as the many streams and enters the great sea, only then is it called very deep"; yet deep and shallow are not fixed—「譬如水深淺無定，若於小兒則深，長者則淺」 tr. "It is like water, whose depth and shallowness are not fixed: to a small child it is deep, to a grown man it is shallow"; to ordinary people, to those who have newly aroused the mind, and to the lazy it is very deep; to the avaivartika who has long accumulated virtue it is shallow; as for the buddhas, 「於一切法無有深者，得無礙解脫故」 tr. "among all dharmas there is none that is deep to them, because they have attained unobstructed liberation". Therefore Śāriputra's saying 「不應在新發意菩薩前說」 tr. "it should not be spoken before a bodhisattva who has newly aroused the mind" is not a begrudging of the Dharma; it is the protecting of a small child—「譬如深水，不應使小兒渡，應教大人令渡」 tr. "It is like deep water: one should not have a small child cross it; one should teach a grown man to cross it". In sūtra ③ Śakra asks whether there is anyone who has not yet received the prediction and yet can hear it and not be startled or terrified; Śāriputra answers that there is, and that such a one 「受阿耨多羅三藐三菩提記不久，不過一佛、兩佛」 tr. "will receive the prediction of anuttarā samyaksaṃbodhi before long, within no more than one buddha or two buddhas"; he then speaks the dream simile and the similes of the four kinds of prior signs—if cultivating the six perfections even in a dream is already near to awakening, how much more when awake; as one crossing a wilderness on a dangerous road first sees herdsmen, boundary marks, and gardens, and knows that the city and town are not far; as where the great sea lies the ground is level, without trees and without mountains, and one knows that the sea is not far; as in early spring, when the old leaves have already fallen, one knows that flowers and fruit will come before long; as a woman with child, the prior signs having already appeared, knows that the birth will come before long—to hear the deep prajñā, to receive and uphold it, and so on up to rightly recollecting it, is itself the prior sign of being near the prediction. Subhūti, hearing the Buddha's confirmation, praises him that he 「善付諸菩薩摩訶薩事」 tr. "entrusts well the affairs of the bodhisattva-mahāsattvas"; the Buddha tells how the bodhisattva practises himself and also teaches others to practise: the four means of gathering (giving, kind speech, beneficial action, and shared endeavour), the ten wholesome paths, the dhyānas, the six perfections, teaching beings to attain the fruits of the three vehicles while 「自於內不證」 tr. "he himself does not realise them within", and so on up to turning the wheel of the Dharma himself and also teaching others to turn the wheel of the Dharma. Treatise ③ gathers the proof of faith into one simile—「如吞鉤之魚，雖復遊戲池中，當知出在不久」 tr. "Like a fish that has swallowed the hook: though it still plays in the pond, know that it will be out before long"; it matches the simile of the dangerous road word by word: the 「險道」 tr. "dangerous road" is the world, the hundred yojanas up to the four hundred yojanas are matched to the three realms and the grounds of the two vehicles, the 「聚落」 tr. "village" is the compliant acceptance of dharmas, the 「邑」 tr. "town" is the acceptance of the non-arising of dharmas, the 「城」 tr. "city" is anuttarā samyaksaṃbodhi, the 「賊」 tr. "bandits" are the sixty-two wrong views, the 「惡蟲」 tr. "evil insects" are the afflictions of craving and hatred—「以麁喻細，以世間喻出世間」 tr. "using the coarse as a simile for the subtle, using the worldly as a simile for the world-transcending"; it explains the meaning of entrusting well: the Buddha, with the affairs of the bodhisattva, 「寄付阿難、彌勒等」 tr. "entrusted them to Ānanda, Maitreya, and others"; it explains the teaching of peace and security—「眾生著常，教無常；著樂者，教苦；著實者，教空；著我者，教無我」 tr. "Beings attached to permanence are taught impermanence; those attached to pleasure are taught suffering; those attached to the real are taught emptiness; those attached to self are taught non-self", 「如服苦藥，當時雖苦，後得除患」 tr. "like taking bitter medicine: though it is bitter at the time, afterwards one is rid of the illness"; and its last sentence points out the mind of the entrusting: 「是故我以慈悲心故善付是菩薩事，不以愛著故。」 tr. "Therefore it is out of a mind of kindness and compassion that I entrust well these affairs of the bodhisattva, not out of attached affection."

The four rounds of the Last Part first make clear fullness and the precious treasure, next hindrances and the Buddha's protection, then the Dharma's turning to the north, and end with the vow and the obtaining of the sūtra. Sūtra ④ asks how one fully practises prajñā; the Buddha answers 「不見色增相，亦不見色減相」 tr. "He sees no mark of increase in form, nor any mark of decrease in form", nor does he see dharma or non-dharma, the three times, wholesome or unwholesome, conditioned or unconditioned, the three realms, the six perfections, and so on up to omniscience of all kinds—why? 「諸法無相故，諸法空、欺誑、不堅固，無覺者、無壽者故」 tr. "Because dharmas are signless; because dharmas are empty, deceptive, not firm, without a perceiver, without a life"; it turns into the inconceivable—「色不可思議故，所說不可思議」 tr. "Because form is inconceivable, what is spoken is inconceivable", and yet of one who knows that form is inconceivable and abides within this inconceivability, 「是菩薩則不能具足般若波羅蜜」 tr. "this bodhisattva, then, cannot fully practise prajñāpāramitā"; who will have faith in and understand so deep a dharma? One who has 「久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨」 tr. "long practised the six perfections, planted roots of goodness, drawn near to and made offerings to many buddhas, and kept company with good friends"—and the meaning of long lies not in years but in not discriminating form, the mark of form, the nature of form, and so on up to omniscience of all kinds; Subhūti thereupon praises the two heaps: 「是般若波羅蜜珍寶聚」 tr. "This prajñāpāramitā is the heap of precious treasure"—the treasures of the fruits of the three vehicles, the treasures of the dhyānas and of the knowledges, are all within it; 「色清淨故，般若波羅蜜清淨聚」 tr. "Because form is pure, prajñāpāramitā is the heap of purity". Treatise ④ explains fullness—「若菩薩於一切法不分別是法、是非法，悉皆是法；如大海水，百川萬流，皆合一味」 tr. "If the bodhisattva, among all dharmas, does not discriminate ‘this is dharma, this is non-dharma’, then all are dharma—like the water of the great sea, where a hundred rivers and ten thousand streams all merge into a single taste"; it explains that the fault of the inconceivable lies in this: 「取不可思議相故」 tr. "because one grasps at the mark of the inconceivable"; it explains the meaning of long by citing Subhūti's words: 「菩薩雖日月年歲不久，能如是行，是名久」 tr. "Though the bodhisattva's days, months, and years are not long, if he can practise thus, this is called long"; it explains the distinction between nature and mark—「是相積習成性；譬如人瞋，日習不已，則成惡性」 tr. "This mark, accumulated by habit, becomes a nature; as when a person is angry, and practising it daily without ceasing, it becomes an evil nature", 「如見烟知火，烟是火相，而非火也」 tr. "as, seeing smoke, one knows there is fire: smoke is the mark of fire, yet it is not fire"; it explains the precious treasure—the fruit of srota-āpanna is treasure 「能滅三結惡毒故」 tr. "because it can destroy the evil poison of the three fetters", and so on up to unsurpassed awakening, which 「能滿一切願」 tr. "can fulfil every wish"; it explains the heap of purity and anticipates the difficulty of the text below: 「如如意寶珠無有瑕穢，如虛空無有塵垢」 tr. "like the wish-fulfilling jewel, which has no flaw or blemish; like space, which has no dust or dirt", and yet people of themselves raise wrong views and wish to make hindrances and destroy it, 「譬如人眼翳，見妙珍寶，謂為不淨」 tr. "like a person with a cataract in the eye who, seeing a wondrous precious jewel, calls it impure". In sūtra ⑤ hindrances formally make their entrance: Subhūti exclaims 「說是般若波羅蜜時，多有留難」 tr. "When this prajñāpāramitā is spoken, there are many hindrances"; the Buddha confirms it and teaches quickness—writing, reading and reciting, and cultivating all 「應當疾書」 tr. "should be written quickly" and accomplished quickly; 「若能一月書成，當應勤書」 tr. "if one can finish writing it in a month, one should write it diligently", and so on up to a year, 「是珍寶中多有難起故」 tr. "because within this precious treasure many difficulties arise"; though the evil Māra wishes to hinder, 「亦不能破壞是菩薩摩訶薩書般若波羅蜜乃至修行」 tr. "he still cannot destroy this bodhisattva-mahāsattva's writing of prajñāpāramitā, and so on up to his cultivating it"; by whose power? 「是佛力故」 tr. "It is by the Buddha's power", and it is also by the power of the buddhas now present in the ten directions; the practitioner should think: 「我書是深般若波羅蜜乃至修行，皆是十方諸佛力」 tr. "My writing this deep prajñāpāramitā, and so on up to my cultivating it, is all by the power of the buddhas of the ten directions"; the buddhas of the ten directions 「皆識、皆以佛眼見」 tr. "all know, and all see with the Buddha-eye" these good men and good women, and the merit of their offerings 「終不墮惡道中，乃至阿鞞跋致地，終不遠離諸佛」 tr. "will never fall into the evil destinies; and so on up to the ground of the avaivartika, they will never be far from the buddhas". Treatise ⑤ first defines—「留難者，魔事等壞般若波羅蜜因緣」 tr. "Hindrances are the deeds of Māra and the like, the causes and conditions that ruin prajñāpāramitā"; it explains why one must be quick: the sūtra scrolls of the prajñā family are some many and some few (「光讚、放光、道行」 tr. "the Praise of Light, the Emission of Light, the Practice of the Way"), 「人身無常，有為法不可信」 tr. "the human body is impermanent, and conditioned dharmas cannot be trusted", and the evil age has many difficulties, so let there be no abandoning of it midway; it explains the source of hindrances: 「世間以珍寶故，多有賊出；般若即是大珍寶故，多有留難」 tr. "In the world, because of precious things, many bandits appear; prajñā is the great precious treasure, and so there are many hindrances"; it enumerates the marks of difficulty—when one writes, Māra troubles body and mind; when one reads and recites, 「師徒不和合」 tr. "teacher and disciple are not in harmony"; when one expounds, someone slanders the Dharma teacher; when one rightly recollects, 「魔作好身，若善知識身」 tr. "Māra takes on a fine body, such as the body of a good friend" and says 「般若波羅蜜空，可即取涅槃」 tr. "prajñāpāramitā is empty; you may take nirvāṇa at once"; it explains why Māra cannot ruin it—「大能破小故」 tr. "because the great can break the small", 「般若波羅蜜是真智慧，其力甚大；魔事虛誑」 tr. "prajñāpāramitā is true wisdom, and its power is very great; the deeds of Māra are false and deceptive"; though the bodhisattva is not yet complete, 「得其氣分故，魔不能壞」 tr. "because he has obtained a share of its breath, Māra cannot ruin him"; it explains why the Buddha protects—「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」 tr. "prajñāpāramitā is the mother of the buddhas of the ten directions; when someone wishes to ruin it, they cannot but protect it"; from the one phrase ‘the Buddha-eye’ it raises four rounds of question and answer and judges the bounds of the five eyes—「法眼入佛眼中，但見諸法，不見眾生；慧眼入佛眼中，不見法，但見畢竟空」 tr. "When the Dharma-eye enters into the Buddha-eye, it sees only dharmas and does not see beings; when the wisdom-eye enters into the Buddha-eye, it does not see dharmas but sees only ultimate emptiness"; the divine eye included in the Buddha-eye sees the beings of the three times without limit and without measure; and the praise of the bodhisattva here 「為世諦故說，非第一義諦」 tr. "is spoken for the sake of worldly truth, not of the truth of the highest meaning". Sūtra ⑥ is the prediction of prajñā's passage through the world: 「佛般涅槃後，當至南方國土」 tr. "After the Buddha's parinirvāṇa, it will go to the lands of the south", 「從南方當轉至西方所在處」 tr. "from the south it will pass on to where it is in the west", 「從西方當轉至北方所在處」 tr. "from the west it will pass on to where it is in the north", at which time 「北方當作佛事」 tr. "the north will do the work of the Buddha"—「我法盛時，無有滅相」 tr. "When my Dharma flourishes, it has no mark of extinction"; later, though in the north there will be many who seek the Buddha's path, 「少有善男子、善女人聞是深般若波羅蜜不沒、不驚、不怖、不畏」 tr. "few will be the good men and good women who hear this deep prajñāpāramitā and are not sunk, not startled, not terrified, not afraid"; the roots of goodness of these few are pure and thick, they are of one mind and in harmony, and Māra cannot thwart their minds. Treatise ⑥ explains the road of its passage through the world—「佛出東方」 tr. "The Buddha appeared in the east", where he spoke prajñā and delivered immeasurable beings, and then passed into extinction beneath the twin trees; prajñā thereupon, 「如日月、五星、二十八宿，常從東方至南方」 tr. "like the sun and moon, the five planets, and the twenty-eight lunar mansions, always goes from the east to the south", moving in a circuit to the right, 「圍繞須彌山」 tr. "circling Mount Sumeru", and delivering the people of Jambudvīpa everywhere; 「如佛無著心故，不定一處；般若波羅蜜亦如是，不定住一處」 tr. "As the Buddha, because his mind is without attachment, is not fixed in one place, so too prajñāpāramitā is not fixed to abide in one place"; it explains the north doing the work of the Buddha—「佛滅後，過五百歲，正法漸滅，是時佛事轉難」 tr. "After the Buddha's extinction, when five hundred years have passed, the true Dharma gradually declines, and at that time the work of the Buddha becomes harder"; those of sharp faculties read, recite, and rightly recollect, those of dull faculties write it out and make offerings, and both kinds of people, after a long, long time, are all delivered; it explains why it spreads widely in the north—「北方地有雪山，雪山冷故，藥草能殺諸毒」 tr. "In the lands of the north there are the snowy mountains; because the snowy mountains are cold, the medicinal herbs can kill all poisons"; with food of rice and grain the three poisons cannot break out greatly, beings are pliant, and the five faculties gain strength; those who practise in faith in the latter age teach one another and pass it on one to another, 「如然一燈，展轉皆然」 tr. "as when one lamp is lit, one from another they are all lit", 「魔是欲界主，尚不能沮壞，何況惡行人」 tr. "Māra is the lord of the desire realm, and even he cannot thwart it—how much less people of evil conduct". Sūtra ⑦ gathers everything into the vow: these good men and good women make a vow before the Buddha and before the buddhas of the past—「我行菩薩道時，當度無數百千萬億眾生」 tr. "When I practise the bodhisattva path, I shall deliver countless hundreds of thousands of myriads of koṭi of beings", causing them to arouse the mind of awakening, and showing, teaching, benefiting, and gladdening them; such a person is one 「所為心大」 tr. "whose mind in what he does is great", 「能大施已，種大善根；種大善根已，得大果報」 tr. "having been able to give greatly, he plants great roots of goodness; having planted great roots of goodness, he obtains a great result", and he vows to be born where the buddhas now present in other quarters are speaking prajñā; Śāriputra asks why, among those in the future age who diligently seek the six perfections, some obtain them and some do not; the Buddha answers: 「一心精進勤求，當得應六波羅蜜諸經」 tr. "Seeking diligently with one mind and with vigour, they will obtain the sūtras that accord with the six perfections". Treatise ⑦ explains the great mind—one whose merit is mixed gives rise to doubt and regret in his mind when making merit, and though the result is wealth and nobility he cannot use it well; one whose merit is pure can give up to the full extent of his intention, and on hearing the Dharma his mind of attachment to desire comes to rest, and he 「倍加精進」 tr. "redoubles his vigour"; it explains obtaining and not obtaining—those who obtain 「不惜身命」 tr. "do not spare body or life", 「內有好心，外諸佛菩薩及諸天所護助故」 tr. "because within they have a good mind, and without they are protected and helped by the buddhas, the bodhisattvas, and the gods"; and the last sentence of the whole chapter says out to the full the reverse side of practising in faith: 「若悋惜法，則常生邊地無佛法處。」 tr. "If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma."

For the whole chapter the sūtra and the treatise advance in alternation, seven rounds each; by the boundary of the fascicles it is divided into two arcs, the First Part and the Last Part, and the head of the Last Part's fascicle carries the continued title 「之餘」 tr. "the remainder". The three rounds of the First Part gather the proofs of faith—the affinity from the past of having the sūtra reach one's ears, to worship prajñā is to worship omniscience, not abiding is training, the three praises and three takings-away, the four similes of the prior signs for one not yet predicted, entrusting well and the four means of gathering; the four rounds of the Last Part gather the uses of faith—fullness that sees neither increase nor decrease, the two heaps of precious treasure and of purity, hindrances and writing quickly, the Buddha's power and the Buddha-eye, prajñā going forth from the east and turning to the north, making the vow and obtaining the deep sūtra. The First Part proves whence faith comes; the Last Part tells what faith can bring about: faith comes out of long practice, and so one hears and is not startled; faith goes toward the Buddha's protection, and so difficulties cannot ruin it—within one chapter, 「信」 tr. "faith" is spoken all the way from a single thought of hearing to the passing on of the lamp in the latter age.

Therefore, in reading each round of question and answer, one can ask at least three layers of questions. First, what is this round proving—is it proving the past (those who have the sūtra reach their ears made offerings to the buddhas in former lives; those who disparage it disparaged it in former lives), proving the present (not abiding is training; not discriminating is being long practised), or proving the future (the four similes of the prior signs, receiving the prediction before long, the north doing the work of the Buddha)? The one word faith runs through all three times. Second, where does the force of each simile lie—dry wool and wet wool judge whether faith is firm or brittle; planting in the empty sky and the inchworm following a twig make clear the difficulty of having nothing to rely on; the fish that has swallowed the hook and the prior signs in the wilderness prove the season of nearness to the prediction; raindrops and the many streams, and water without a fixed depth, tell the meaning of very deep; bandits appearing because of precious things tells the source of hindrances; lamps lit one from another tells the continuity of passing on the Dharma—which layer of proof does each establish? Third, how are praising the person and praising the Dharma not two—the chapter explicitly praises the person who practises in faith, yet phrase after phrase it is still prajñā: to worship prajñā is to worship omniscience; to protect the practitioner is in truth to protect prajñā (「般若波羅蜜是十方諸佛母」 tr. "prajñāpāramitā is the mother of the buddhas of the ten directions"); the one who does the work of the Buddha in the north is prajñā doing it, not a person. Read on along these seven rounds of dialogue, and one will come at last to the same place: the person who can have faith is praiseworthy precisely because the dharma in which he has faith has no mark that can be grasped—「如人空中種殖」 tr. "like a person planting in the empty sky"; what can be planted there is practising in faith.

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈歎信行品〉的義脈，前有所承，後有所啟。所承者是前之〈諸波羅蜜品〉：彼品「須菩提說一切法相讚般若，佛舉一切法答」——無邊、不壞乃至十力、無所畏、佛法、如實說，一路數至「佛波羅蜜」而收，收處正在一句：「不以佛身故名為佛波羅蜜，但以一切種智故。」本品開篇，帝釋正躡此語而發：「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智」，佛印之曰「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜」——前品以諸異名歎般若之法，歎至一切種智為極；本品便轉過身來歎能信此法之人：法既深至此，誰能信受？「得聞般若波羅蜜經耳者，是人於前世佛作功德」——歎法之極處，正是歎人之起處。所啟者，品中已露端倪：之下留難一番，佛言「是甚深般若波羅蜜，多有留難」，論釋其由——「世間以珍寶故，多有賊出；般若即是大珍寶故，多有留難」，並歷數書、讀、說、正憶念諸難之相；然本品但言魔不能壞（「惡魔雖欲留難……亦不能破壞」），未及細數魔事之目。次品〈魔事品〉開篇，須菩提正躡此而問：「云何善男子、善女人，求於佛道，生諸留難？」——本品說護，次品說難；先安其心（佛力所護、魔不能壞），再教其辨（何者是魔事）——義脈便順此而下。

後來古德讀此品，於品名一事所存可誌。本論底本題「歎信行品」，為大正所承麗藏獨用之題；宋、元、明、宮四本卷題一致作「聞持品」，明本並於題下牒經本異名曰「經耳聞持品」；聖本、石本題號較底本差一階，如實誌之。所釋大經之傳本，此品題正作「聞持品第四十五」；為所釋大經作科疏、最重綱目開合的一家，全書於此品亦統一標曰「聞持品第四十五」，科目與正釋兩處皆同，未見「歎信行」之用。另有一家古德嘗為此論自身作疏，其書今存殘卷，而本品不在所存之列，如實誌之，不強牽合；遍檢所及之天台一系止觀疏記，亦未見以「歎信行品」或「聞持品」具名徵引本品之文——其中「信行」「法行」字樣雖屢見，皆賢聖分類之泛稱，與本品無涉。兩名之義各有所繫：曰「聞持」者，繫開篇帝釋之念——「得聞般若波羅蜜經耳者」，明本所牒「經耳」二字正指此句，取聞而能持之始；曰「歎信行」者，取一品之體——帝釋、舍利弗、須菩提遞相稱歎能信受奉行般若之人，自聞經耳直歎至末世傳燈。一品二名，一摘其始，一舉其全，並誌不判；本版從底本作〈歎信行品〉。

把這一路承衍帶回本品，古德所誌的品名之歧，正照見本品義理之兩面：取「聞持」為名者，見的是門——只是經耳一聞，已是「於前世佛作功德」之驗，入道之門低到一聞即是；取「歎信行」為名者，見的是路——聞而信，信而持，持而行，行而感佛眼所見、諸佛所護，乃至般若東出北轉、「北方當作佛事」時，仍是這一等信行之人在「如然一燈，展轉皆然」。而本品自身早把門與路收攝為一：信之門雖低，其源極深——「若先世不久行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，終不能信解深般若波羅蜜」；信之路雖遠，其護極實——「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」。說驗說到夢中修行皆是先相，說護說到十方諸佛皆以佛眼見，兩頭俱到而歸於一句「不住」——「若不住色中，為習行般若波羅蜜」：所信如是無住，能信方成其大。

因此，〈歎信行品〉最終留下的，是一條可反覆使用的問路法：我聞深法而心不安時，記得「不驚、不怖、不畏」是驗宿緣之候，不是誇今力之資——驚怖不必自棄，「譬如新劈乾毳，隨風東西」，濕之緤之，久修則不可動；我求外護時，記得「我書是深般若波羅蜜乃至修行，皆是十方諸佛力」，護不從人來，從法來；我遇留難時，記得「般若波羅蜜是真智慧，其力甚大；魔事虛誑」，大能破小，不必與難相持；我修習遲緩自寬時，記得「人身無常，有為法不可信」，「若能一月書成，當應勤書」——疾，不是趕，是知緣起無常而不敢自恃；我學有所得時，記得全品末後一句：「若悋惜法，則常生邊地無佛法處」——信行之終，不在自了，在展轉然燈。在每一番行持裡把這幾問答好，「歎信行」三字便不是他人受歎，而是自家的路：聞已能信，信已能行，行已能傳，方不負得聞經耳這一段宿緣。

Further Resonances

The vein of meaning in the chapter "Praise of Practising in Faith" has something it inherits before it and something it opens after it. What it inherits is the preceding chapter, "The Perfections": in that chapter 「須菩提說一切法相讚般若，佛舉一切法答」 tr. "Subhūti speaks of the marks of all dharmas in praise of prajñā, and the Buddha answers by raising all dharmas"—boundless, indestructible, and so on up to the ten powers, the fearlessnesses, the Buddha-dharmas, and speaking as it really is, counting all the way to 「佛波羅蜜」 tr. "the Buddha pāramitā" and closing there, and the point of closure lies precisely in a single sentence: 「不以佛身故名為佛波羅蜜，但以一切種智故。」 tr. "It is not because of the Buddha's body that it is called the Buddha pāramitā, but only because of omniscience of all kinds." At the opening of this chapter, Śakra speaks precisely following on from these words: 「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智」 tr. "I worship prajñāpāramitā! To worship prajñāpāramitā is to worship omniscience," and the Buddha confirms it, saying 「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜」 tr. "The omniscience of the buddhas is all born from prajñāpāramitā, and omniscience is prajñāpāramitā"—the preceding chapter praised the Dharma of prajñā by its many different names, and in its praise reached omniscience of all kinds as the utmost; this chapter then turns round to praise the person who can have faith in this Dharma: since the Dharma is deep to this degree, who can have faith in it and receive it? 「得聞般若波羅蜜經耳者，是人於前世佛作功德」 tr. "Those who have the prajñāpāramitā sūtra reach their ears—these people made merit under the buddhas of former lives"—the utmost point of praising the Dharma is exactly the starting point of praising the person. As for what it opens, the chapter already shows its first signs: in the Last Part, in a passage on hindrances, the Buddha says 「是甚深般若波羅蜜，多有留難」 tr. "This very deep prajñāpāramitā has many hindrances," and the treatise explains the reason—「世間以珍寶故，多有賊出；般若即是大珍寶故，多有留難」 tr. "In the world, because of precious things, many bandits appear; because prajñā is the great precious treasure, it has many hindrances," and it enumerates in turn the marks of the difficulties in writing, reading, expounding, and rightly recollecting; yet this chapter says only that Māra cannot destroy it (「惡魔雖欲留難……亦不能破壞」 tr. "Though the evil Māra wishes to hinder … still he cannot destroy it"), and does not go on to count out in detail the items of the deeds of Māra. The next chapter, "The Deeds of Māra," opens with Subhūti following on precisely from this to ask: 「云何善男子、善女人，求於佛道，生諸留難？」 tr. "How is it that good men and good women, seeking the Buddha path, give rise to hindrances?"—this chapter speaks of protection, the next chapter speaks of difficulty; first it settles the mind (protected by the Buddha's power, Māra cannot destroy it), then it teaches discernment (what is a deed of Māra)—and the vein of meaning flows on downward from this.

Among the later ancient masters who read this chapter, what they preserved on the matter of the chapter's name is worth recording. This treatise's base text heads it 「歎信行品」 tr. "Praise of Practising in Faith," a title used by the Korean edition alone, which the Taishō follows; the fascicle headings of the four texts of the Song, Yuan, Ming, and Palace editions agree in reading 「聞持品」 tr. "Hearing and Upholding," and the Ming edition moreover cites beneath the title the sūtra-side variant name 「經耳聞持品」 tr. "Passing through the Ear, Hearing and Upholding"; the title numbering of the Shōgozō manuscript and the Ishiyama-dera manuscript differs from the base text by one step, and this is recorded as it is. In the transmitted text of the great sūtra that it explains, this chapter's title reads precisely 「聞持品第四十五」 tr. "Chapter Forty-five, Hearing and Upholding"; the one house that composed a sectional commentary on the great sūtra it explains, laying the greatest weight on the opening and closing of the outline, likewise marks this chapter uniformly throughout the whole book as 「聞持品第四十五」 tr. "Chapter Forty-five, Hearing and Upholding," the same in both places, the outline and the main explanation, and no use of 「歎信行」 tr. "Praise of Practising in Faith" is found. There is another ancient master who once composed a commentary on this treatise itself; his work survives today in incomplete fascicles, and this chapter is not among those that survive—this is recorded as it is, without forcing a connection; and in all the commentaries and records on calming and contemplation of the Tiantai line that could be searched, no text of this chapter is found cited by name as 「歎信行品」 tr. "Praise of Practising in Faith" or as 「聞持品」 tr. "Hearing and Upholding"—although the words 「信行」 tr. "practising in faith" and 「法行」 tr. "practising by the Dharma" appear there again and again, they are all general terms in the classification of the worthy and the noble, and have nothing to do with this chapter. The meanings of the two names each have their own tie: the name 「聞持」 tr. "Hearing and Upholding" is tied to Śakra's thought at the opening—「得聞般若波羅蜜經耳者」 tr. "those who have the prajñāpāramitā sūtra reach their ears"; the two characters 「經耳」 tr. "reach the ear" cited by the Ming edition point precisely to this sentence, taking the beginning, where one hears and can uphold; the name 「歎信行」 tr. "Praise of Practising in Faith" takes the substance of the whole chapter—Śakra, Śāriputra, and Subhūti in turn praise the people who can have faith in, receive, and practise prajñā respectfully, praising straight from its reaching their ears to the passing on of the lamp in the last age. One chapter with two names: one picks out its beginning, the other holds up its whole; both are recorded without judgement; this edition follows the base text and reads "Praise of Practising in Faith."

Bringing this whole line of further resonances back to this chapter, the divergence in the chapter's name that the ancient masters recorded precisely illuminates two sides of the chapter's meaning: those who take 「聞持」 tr. "Hearing and Upholding" as its name see the gate—merely to have it reach the ear once is already the proof of having 「於前世佛作功德」 tr. "made merit under the buddhas of former lives"; the gate into the path is so low that a single hearing is already it; those who take 「歎信行」 tr. "Praise of Practising in Faith" as its name see the road—hearing and having faith, having faith and upholding, upholding and practising, practising and being met by what the Buddha-eye sees and what the buddhas protect, and on up to the time when prajñā comes forth in the east and turns to the north and 「北方當作佛事」 tr. "the north will do the work of the Buddha," it is still people of this same kind, practising in faith, who are 「如然一燈，展轉皆然」 tr. "as when one lamp is lit, one from another they are all lit." And this chapter itself had long since gathered the gate and the road into one: though the gate of faith is low, its source is extremely deep—「若先世不久行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，終不能信解深般若波羅蜜」 tr. "If in former lives one has not long practised dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, one will never be able to have faith in and understand the deep prajñāpāramitā"; though the road of faith is far, its protection is extremely real—「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」 tr. "Prajñāpāramitā is the mother of the buddhas of the ten directions; when someone wishes to ruin it, they cannot but protect it." Speaking of the proof, it speaks all the way to practising even in dreams as all being prior signs; speaking of protection, it speaks all the way to the buddhas of the ten directions all seeing with the Buddha-eye; reaching both ends, it returns to a single phrase, 「不住」 tr. "not abiding"—「若不住色中，為習行般若波羅蜜」 tr. "If one does not abide in form, that is training in prajñāpāramitā": what is believed being thus without abiding, the one who can believe only then comes to his greatness.

Therefore what the chapter "Praise of Practising in Faith" finally leaves behind is a way of asking the road that can be used again and again: when I hear the deep Dharma and my mind is not at ease, I remember that 「不驚、不怖、不畏」 tr. "not startled, not terrified, not afraid" is the sign by which past-life affinity is proved, not a resource for boasting of present strength—being startled and terrified need not make me give myself up: 「譬如新劈乾毳，隨風東西」 tr. "it is like freshly split dry wool, which goes east and west with the wind"; wet it, felt it, and with long cultivation it cannot be moved; when I seek outer protection, I remember that 「我書是深般若波羅蜜乃至修行，皆是十方諸佛力」 tr. "my writing out this deep prajñāpāramitā, and so on up to cultivating it, is all the power of the buddhas of the ten directions"—protection does not come from people, it comes from the Dharma; when I meet hindrances, I remember that 「般若波羅蜜是真智慧，其力甚大；魔事虛誑」 tr. "prajñāpāramitā is true wisdom, and its power is very great; the deeds of Māra are false and deceptive"—the great can break the small, and there is no need to stand locked with the difficulty; when I am slow in cultivation and easy on myself, I remember that 「人身無常，有為法不可信」 tr. "the human body is impermanent; conditioned dharmas cannot be relied on," and 「若能一月書成，當應勤書」 tr. "if one can finish writing it in a month, one should write diligently"—quickness is not hurrying; it is knowing that what arises dependently is impermanent and not daring to rely on oneself; when my learning has something to be attained, I remember the last sentence of the whole chapter: 「若悋惜法，則常生邊地無佛法處」 tr. "If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma"—the end of practising in faith lies not in settling one's own affair, but in lighting the lamp one from another. Answer these few questions well in every round of practice, and the three characters 「歎信行」 tr. "Praise of Practising in Faith" are not praise received by someone else, but one's own road: having heard, able to have faith; having had faith, able to practise; having practised, able to pass it on—only so does one not fail that stretch of past-life affinity by which the sūtra came to reach one's ears.

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，跨卷六十六、六十七。前品〈諸波羅蜜品第四十四〉訖於卷六十五末，本品以卷首起題重起——品題「大智度論釋歎信行品第四十五」〔T25 0522a09〕居卷六十六之首，造署譯署全出（「聖者龍樹造」「後秦龜茲國三藏鳩摩羅什譯」）；至卷六十六末題「大智度論卷第六十六」〔T25 0527a29〕，本品未竟，卷六十七以續題「大智度論釋歎信行品第四十五之餘」〔T25 0527b02〕重起，並重出造署譯署——續題作「之餘」而非「之下」，與品四十、四十一、四十三「之餘」跨卷同型，如實誌錄。本品訖界為「若悋惜法，則常生邊地無佛法處」句〔T25 0532c21〕迄，卷末題「大智度論卷第六十七」〔T25 0532c23〕收卷，次品起於卷六十八首〔T25 0533a02 前〕。

全品純漢字一萬五千一百八十三（extract --check 工具值·本帳以此為優先參考值）；依卷界析為兩單元，之上（卷六十六段）純漢七千四百零四、之下（卷六十七段）純漢七千七百九十七，兩單元之和一萬五千二百零一與工具值互差十八字——判為卷題／署記字元於兩單元計入口徑之差，與品三十八至四十三各帳一貫出現之同類差額同型，如實誌錄，非估算。

品內結構七【經】七【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〔0522a09–0527a29〕：【經】〔T25 0522a14〕、【論】〔T25 0522c06〕、【經】〔T25 0523a30〕、【論】〔T25 0524a15〕、【經】〔T25 0525a03〕、【論】〔T25 0526a17〕。之下攝經④論④經⑤論⑤經⑥論⑥經⑦論⑦，範圍〔0527b01–0532c23〕：【經】〔T25 0527b07〕、【論】〔T25 0528a05〕、【經】〔T25 0528c20〕、【論】〔T25 0529b18〕、【經】〔T25 0530c01〕、【論】〔T25 0531b03〕、【經】〔T25 0532a06〕、【論】〔T25 0532b10〕。十四標籤皆恰在塊首，無鑲嵌型過渡；切點繫卷界（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。

問答之數，本品頂層凡九組（兩單元正文回搜「問曰」「答曰」，之上三組〔0523a11／0524b02／0524c17〕、之下六組〔0528b24／0530a13／0530a20／0530a26／0530b03／0530b09〕，皆位於論段之內）；之下五組密集於論⑤釋佛眼段，連環遞進（五眼之辨、未來世見、北方末法見念，見第二目），為本品論體之一特色。說者結構：之上以釋提桓因與舍利弗遞相發問為軸（經①帝釋作念、舍利弗白佛、帝釋語舍利弗、佛告帝釋四還往；經②帝釋問住習、佛答；經③舍利弗四番譬喻、須菩提於經③末起讚善付），之下發問者轉為須菩提（經④具足修行問）與舍利弗（經⑤書持誰力、經⑥北方廣行、經⑦三世智問）。義理兩軸亦循此分：之上明信行之人與不住為習之行法，之下明書持功德、諸佛護念與般若東出北行之付囑。

二、術語考

聞般若經耳者·信行之人。 全品發端。帝釋作念：「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」〔T25 0522a14〕——般若之聲過耳，已非小緣；何況受持、親近、讀、誦、正憶念、如說行。論釋其所以：「因先世供養佛、緣今世善知識故，聞般若波羅蜜能信」〔T25 0522c12〕，「是人於無量阿僧祇劫行六波羅蜜等諸功德，是故雖未得阿鞞跋致地，於深法中不疑、不悔」〔T25 0522c17〕。信非淺信，是久行之果——此本品「歎信行」之所繫。

如阿鞞跋致。 舍利弗立其格：聞是深般若不驚、不怖、不畏，聞已受持、如說習行，「當知是善男子、善女人如阿鞞跋致菩薩摩訶薩」〔T25 0522a25〕——「如」字有分寸：未入菩薩位而信力福德與不退者無異。論明其判準：「是人大福德、智慧、信力故，當知如阿鞞跋致無異」〔T25 0522c27〕。

毀呰般若·先世久習。 信之反面。「若有善男子、善女人呰毀深般若波羅蜜者，當知是人前世亦呰毀深般若波羅蜜」〔T25 0522b01〕——論釋：「如厚福德者，從久積集；不信毀呰者，亦從久習」〔T25 0523a10〕。信與毀皆非一世之事。論設問：先世毀呰應墮地獄，何緣復得聞般若？三家並答：「是人墮地獄罪畢，還來毀呰，不說次後身」〔T25 0523a13〕；「作業積集厚重，則能與果報」〔T25 0523a14〕，積業未厚者以餘福生人中續復不信；「五逆罪，次後身必受；餘罪不爾，或次後身、或久後身」〔T25 0523a17〕——三說並錄，論主不獨斷。

禮般若即禮一切智。 帝釋之唱：「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智」〔T25 0522b18〕；佛印可而出其故：「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜」〔T25 0522b21〕。母子相即，禮子即禮母——下文「般若波羅蜜是十方諸佛母」〔T25 0530a02〕之先聲。

不住為習。 經②之骨。帝釋問云何住、云何習行，佛答以遮：「若不住色中，為習行般若波羅蜜」〔T25 0523b10〕；六度亦然，「不住般若波羅蜜，為習般若波羅蜜」〔T25 0523b20〕；內空乃至十八不共法皆同此式。所以者何？「是菩薩不得色可住可習處」〔T25 0523b28〕。更進一層：「不習色，若不習色，是名習色」〔T25 0523c01〕——其底據是三際：「色前際不可得、中際不可得、後際不可得」〔T25 0523c03〕。論釋不住之義：「是菩薩見色無常、苦等過罪，故不住色；若不住色，即是能習行般若波羅蜜」〔T25 0524a27〕；又釋習之兩訓——「『習色』名取色相，若常、若無常等」〔T25 0524b11〕為所遮，觀三世色不可得、不取相，「是名『能習色等諸法實相』」〔T25 0524b18〕為所成。

甚深·難可測量·無量。 舍利弗三唱，佛三答，皆繫諸法：「色如甚深故，般若波羅蜜甚深」〔T25 0523c05〕，難測、無量同式。而行法仍是遮詞：不行色甚深、不行色難測量、不行色無量，為行般若波羅蜜——「色甚深相為非色」〔T25 0523c17〕。論點其眼：「凡夫鈍根，故言甚深」〔T25 0524c04〕，深淺無定（喻見第三目）；「為眾生及時節、利鈍、初久、懈怠精進故，分別說深淺」〔T25 0524c11〕。

新發意前不說。 舍利弗白佛：是深般若「不應在新發意菩薩前說」〔T25 0524a02〕，恐其驚怖疑悔、毀呰不信，「種三惡道業因緣」〔T25 0525a01〕（毀呰果報，「如〈地獄品〉中說」〔T25 0525a01〕——品內前指，見第七目）。論釋舍利弗之意非定判：「舍利弗非定心說甚深，得佛意趣，為人故說甚深」〔T25 0524c18〕。

未受記而能信·受記不久。 帝釋問：頗有未受記菩薩聞是深般若不驚不怖者不？舍利弗答：有，「受阿耨多羅三藐三菩提記不久，不過一佛、兩佛」〔T25 0525a07〕；佛印可：是菩薩「久發意、行六波羅蜜、多供養諸佛」〔T25 0525a09〕。能信即是受記之先相——經③四番譬喻由此而出（見第三目）。

善付囑·菩薩事。 經③末須菩提讚：「希有！世尊！諸多陀阿伽度、阿羅呵、三藐三佛陀善付諸菩薩摩訶薩事」〔T25 0525c10〕。論訓「菩薩事」：「『菩薩事』者，空道，福德道」〔T25 0526c10〕；又明付囑之心：「是故我以慈悲心故善付是菩薩事，不以愛著故」〔T25 0527a27〕。佛自說付囑因緣，廣列自行教他之目——四攝「布施、愛語、利益、同事」〔T25 0525c15〕、十善道、四禪六度乃至一切種智；於三乘果則「自於內不證」〔T25 0525c26〕——教眾生得四果辟支佛道而自不取證，方便力之付囑相。論廣訓四攝：「愛語」有二種，隨意愛語與隨所愛法為說；「利益」亦有二種，今世後世利與以善法利益；「同事」者「菩薩善心，眾生惡心，能化其惡，令同己善」〔T25 0527a11〕；「隨其所樂而為說法，是愛語中第一」〔T25 0527a13〕。

具足般若·不見增減。 之下經④立名：「不見色增相，亦不見色減相」〔T25 0527b12〕，不見法非法、三世、三界、六度乃至一切種智，是名具足修行般若。其故：「諸法無相故，諸法空、欺誑、不堅固，無覺者、無壽者故」〔T25 0527b22〕。論逐名訓之：「用十八空故名『諸法空』」〔T25 0528a21〕，諸緣離則破壞故虛誑，有為法無常無實故不堅固，「眾生空故『無覺者』」〔T25 0528a25〕，壽名命根；又以海收之：「如大海水，百川萬流，皆合一味」〔T25 0528a16〕——不分別是法是非法，悉皆是法。

不可思議·住之則失。 「色不可思議故，所說不可思議」〔T25 0527b25〕；而知色不可思議、住是不可思議中，「則不能具足般若波羅蜜」〔T25 0527c02〕——論釋：「取不可思議相故」〔T25 0528b05〕；又「因果相似故」〔T25 0528b03〕，「不可思議即是畢竟空，諸法實相常清淨」〔T25 0528b29〕。遮詞自身亦不可取，此本品與經②不住式一貫之底式。

久行·不分別色相性。 須菩提問誰當信解，佛答：「久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨」〔T25 0527c05〕者。復問云何是久行，佛不以年歲答，以不分別答：「不分別色，不分別色相，不分別色性」〔T25 0527c09〕。論出相性之辨：「色實性名法性，畢竟空故」〔T25 0528b22〕；「是相積習成性；譬如人瞋，日習不已，則成惡性」〔T25 0528b25〕；「如見烟知火，烟是火相，而非火也」〔T25 0528b26〕，相性或異；「如熱是火相，亦是火性」〔T25 0528b27〕，或不異——並錄兩式。又收久義於行：「菩薩雖日月年歲不久，能如是行，是名久」〔T25 0528c01〕。

珍寶聚·清淨聚。 須菩提兩讚。「般若波羅蜜是珍寶聚」〔T25 0528c04〕——論訓：「『珍寶』者，所謂須陀洹果，能滅三結惡毒故」〔T25 0528c05〕，乃至阿耨多羅三藐三菩提能滅一切煩惱及習，因果合說名珍寶聚。「般若波羅蜜是清淨聚」〔T25 0528a02〕——論訓：「色等法中正行不邪，名為『清淨』」〔T25 0528c10〕，乃至畢竟空亦不著、不可思議亦不著。又「如如意寶珠無有瑕穢」〔T25 0528c16〕，而人自起邪見欲作留難破壞，「譬如人眼翳，見妙珍寶，謂為不淨」〔T25 0528c18〕。

留難·魔事·疾書疾行。 珍寶聚之反緣。「是甚深般若波羅蜜，多有留難」〔T25 0528c22〕，故書持讀誦修行皆「應當疾書」〔T25 0528c23〕、疾成就——「若能一月書成，當應勤書」〔T25 0528c27〕，乃至一歲。論總其名：「留難者，魔事等壞般若波羅蜜因緣」〔T25 0529b18〕；「人身無常，有為法不可信」〔T25 0529b25〕，「釋迦文佛出惡世故，多有留難」〔T25 0529b26〕。魔之作法，論歷數之：入人身中嬈亂、令書人疲厭、師徒不和合、說法師過罪；於般若空義兩頭作難——「譬如裸人，自言：『我著天衣。』」〔T25 0529c11〕譏其無可行處，或「魔作好身，若善知識身」〔T25 0529c12〕勸即取涅槃。而魔終不能壞：「大能破小故」〔T25 0529c20〕，「般若波羅蜜是真智慧，其力甚大；魔事虛誑」〔T25 0529c22〕；行者雖未具足，「得其氣分故，魔不能壞」〔T25 0529c23〕。

佛力·諸佛護念·佛眼見是人。 舍利弗問誰力故魔不能留難，佛答：「是佛力故，惡魔不能留難」〔T25 0529a10〕，亦是十方現在諸佛力。論判其位：「惡人中魔為大，善人中佛為大」〔T25 0529c25〕；「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」〔T25 0530a02〕。進而經言十方諸佛「皆識、皆以佛眼見是善男子、善女人」〔T25 0529a26〕——論由此開五眼之辨（連環五問答）：「天眼有二種：一者、佛眼所攝，二者、不攝」〔T25 0530a15〕，佛眼所攝者見三世眾生無限無量；「法眼入佛眼中，但見諸法，不見眾生」〔T25 0530a18〕；「慧眼入佛眼中，不見法，但見畢竟空」〔T25 0530a19〕——慧眼無相利故不中觀眾生，「五眾和合，假名眾生」〔T25 0530a29〕，故以佛眼所攝天眼見之，「為世諦故說，非第一義諦」〔T25 0530b02〕。末問北方末法罪惡眾生佛何以見念，答以「佛大悲相，愛徹骨髓」〔T25 0530b11〕。

大心·立誓願·大果報。 經⑦佛述持經者之本願：「我行菩薩道時，當度無數百千萬億眾生」〔T25 0532a06〕，於佛前、過去佛前立誓，佛知其心而隨喜；「發願欲生他方世界現在諸佛說深般若波羅蜜處」〔T25 0532a18〕。論釋大心：清淨福德故得上妙五欲而能盡意用、隨意施與，聞法著欲心息，內外布施無所愛惜。品末一句收負面之誡：「若悋惜法，則常生邊地無佛法處」〔T25 0532c21〕。

三、譬喻與故事

本品要喻極富，經③舍利弗四番譬喻為全品之目，論釋逐喻配法；引經事二出（《持心經》《菩薩本生經》）。

乾毳濕毳喻（承『信從久行』義）。 論①：「譬如新劈乾毳，隨風東西；濕毳緤緻，則不可動」〔T25 0522c19〕——新發意菩薩不久修德、作福淺薄、隨他人語，如乾毳隨風；久修福德、不隨他語，則能信受深般若不驚不怖。信力之有無，繫於積行之厚薄。

空中種殖·尺蠖尋條喻（承『無所依止而能信』義·雙喻並設）。 般若無相可取而能信受，是為希有——「如人空中種殖，是為甚難」〔T25 0523a01〕。凡夫得勝法必捨本事，如得禪定樂捨五欲樂，「不能無所依止而有所捨」〔T25 0523a04〕；「如尺蠖尋條，安前足，進後足，盡樹端」〔T25 0523a05〕，更無所依止，還歸本處。菩薩未得道，於般若無所依止而能修福德、捨五欲，是事希有。

雨渧眾流入海喻（承「分別色入如實故甚深」義）。 「如雨渧渧，不名甚深；和合眾流，入於大海，乃名甚深」〔T25 0524b23〕——不但眼見色甚深，以般若分別色入如實故甚深；天眼肉眼見淺，慧眼觀之則深不可測。

水深淺無定喻（承『為人故說深淺』義）。 「譬如水深淺無定，若於小兒則深，長者則淺」〔T25 0524c06〕；乃至大海，於人則深，「於羅睺阿修羅王則淺」〔T25 0524c07〕。於凡夫、新發意、懈怠者為甚深，於久積德阿鞞跋致則淺；「諸佛如羅睺阿修羅王，於一切法無有深者」〔T25 0524c09〕，「得無礙解脫故」〔T25 0524c10〕。又同型小喻繫新發意：「譬如深水，不應使小兒渡，應教大人令渡」〔T25 0524c23〕。

險道先相喻（經③四譬之一·論配法相全譜）。 人欲過四百由旬曠野嶮道，先見放牧者、壃界、園林諸相，知城邑聚落不遠，心得安隱。論逐項配法：「『險道』者即是世間」〔T25 0526b05〕，百由旬至四百由旬兩式配三界與二乘地（正倒兩配並錄）；「魔界是生死，佛界是般若波羅蜜、甘露法味不死之處」〔T25 0526b14〕；「『園林』者，隨佛道禪定、智慧等樂」〔T25 0526b15〕；「『聚落』者，是柔順法忍」〔T25 0526b17〕，「『邑』是無生法忍」〔T25 0526b17〕，「『城』是阿耨多羅三藐三菩提」〔T25 0526b18〕；「『賊』者，是我等六十二邪見」〔T25 0526b20〕，「『惡蟲』者，是愛、恚等諸煩惱」〔T25 0526b21〕。佛然可其喻——「以麁喻細，以世間喻出世間」〔T25 0526b28〕。

大海·初春·母人三喻（經③四譬之餘·論略配）。 欲見大海者不見樹相山相，知海不遠——「『大海水』是無上」〔T25 0526b29〕道，平地無樹無山是般若經卷等。初春陳葉已墮，知新葉華果出在不久——「『樹果』是無上道，『樹華』是阿鞞跋致地」〔T25 0526c01〕，陳葉落是煩惱邪見疑等滅。母人懷妊身重、厭本所習，知產生不久——「『母人』是行者」〔T25 0526c04〕，所任身是無上道。四喻同證一事：得聞深般若受持正憶念，即是受記先相。

夢中行道喻·吞鉤之魚喻（承「近受記」義）。 舍利弗自釋其喻意：「夢中心為睡所覆故，非真心所作」〔T25 0526a23〕，夢中行六度尚知近記，何況覺時實心行之。論加一喻：「如吞鉤之魚，雖復遊戲池中，當知出在不久」〔T25 0526b02〕——深信樂般若者，不久住於生死。

苦藥·然燈·瘡毒喻（散喻三出）。 眾生著常教無常、著樂教苦，「眾生著常，教無常；著樂者，教苦」〔T25 0526c16〕，聞時不喜而久久得安隱樂——「如服苦藥，當時雖苦，後得除患」〔T25 0526c20〕。北方善人展轉教化——「如然一燈，展轉皆然」〔T25 0531c21〕。人少有錯故魔得其便——「如人有瘡受毒」〔T25 0531c24〕。

小兒小杖喻（承『慧眼不觀眾生』義）。 五眾和合假名眾生，「可以小杖鞭之，不可與大杖」〔T25 0530b01〕——譬如小兒，堪受者小；讚菩薩行般若為世諦故說，不以第一義諦之大杖加於假名。

日月右繞須彌喻·雪山藥草事（承『般若轉行四方』義）。 般若從東方至南方、西方、北方——「如日月、五星、二十八宿，常從東方至南方」〔T25 0531b07〕，圍繞須彌山；「如供養常法右繞」〔T25 0531b09〕，遍度閻浮提人。北方所以廣行：「北方地有雪山，雪山冷故，藥草能殺諸毒」〔T25 0531b25〕，所食米穀三毒不能大發，「眾生柔軟，信等五根皆得勢力」〔T25 0531b27〕。

引經二事。 帝釋能於大眾中問佛，是佛威神——「如《持心經》說：『佛光明入身中，能問佛事。』」〔T25 0524a24〕菩薩未得道時以今世後世樂利益眾生——「如《菩薩本生經》說」〔T25 0526c22〕。二引皆具名，如實誌錄。

四、所釋經文

品名網：孤讀型首見（底本孤用「歎信行」·諸本「聞持」系·並錄不判）。 本品品名之歧異屬本輯首見之孤讀型——前數品之品名網為多名並傳（品四十三三型、品四十四五名系），本品則是底本（大正所據麗藏）獨用一名、諸校本與所釋經及古德疏一致用另一名之對立結構。逐一據底本誌之。

其一，本論（T25n1509）側。品題〔T25 0522a09〕底本（大正）作「歎信行品」（「大智度論釋歎信行品第四十五」）；其品題校記一注六造——宋、元作「大智度論卷第六十六釋聞持品第四十五上」，明作「大智度論卷第六十六釋聞持品第四十五之上（經作經耳聞持品）」（夾註點名所釋經異名「經耳聞持品」），宮作「大智度論卷第六十六釋第四十五品上聞持品」，聖作「大智度經論釋第四十四品上逕耳品六十六」（-1 階＋「逕耳品」異式），石作「摩訶般若波羅蜜品第四十四」（經題式冠首·-1 階·無品名）——宋元明宮四本一致以「聞持品」為本品正式品名（非「亦云」式附註），「歎信行品」於傳本層唯【大】（麗藏）獨用。

其二，所釋經（T223）側。羅什譯《摩訶般若波羅蜜經》此品題〔T08 0313b05〕底本作「聞持品第四十五」；品題下有 inline 夾註「丹本耳品」，其校記明「丹本耳品」四字唯【大】存、宋元明宮聖無——丹本（高麗契丹系對校）所見異名涉「耳」字。品題「聞」字自身校記：宋元明作「經耳聞」、宮作「逕耳聞」（即宋元明本品題作「經耳聞持品」、宮本作「逕耳聞持品」——與 T1509 明本夾註「經作經耳聞持品」、聖本「逕耳品」跨藏相印）；聖本此處作「摩訶般若波羅蜜經授記」——聖本 T223 側之題式又自為一型，逐字錄之，不強作歸併。

其三，古德疏側。吉藏《大品經義疏》（X24n0451）全書用「聞持品」凡四處位置——目次「聞持品第四十五」〔X24n0451 0195b18〕（逕書單名，無「亦云」夾註）、正文品題〔X24n0451 0290b06〕，及前帙兩處行文引「聞持品就正述勝出，又三」〔X24n0451 0252b09〕、「如聞持品釋也。今文云得如此現世功德」〔X24n0451 0266c04〕——吉藏全文統一「聞持品」，「歎信行」於 X24 全檔零命中。

其四，兩造之結論。「聞持」系（含「經耳聞持」「逕耳」「耳品」諸變式）＝T1509 宋元明宮聖諸本＋T223 底本及諸本＋X24 吉藏，擷品初「得聞般若波羅蜜經耳者」〔T25 0522a15〕受持之義立名；「歎信行」＝T1509 大正所據麗藏孤用，擷品初歎信行人之德立名。判為「異名同品」，兩造如實並錄，不判何本為正；本版品名從本論底本作「歎信行品」（本版品名主軸為本論底本，既定之裁，本目不翻案）。底本孤讀對諸本多數，此型本輯首見，如實誌錄其型。

品次 -1 階（聖石品題續存·聖乙品中經題式標記·卷尾夾註序號互出）。 本論聖本、石本之品次於本品續存 -1 階：品題聖「第四十四品上」、石「品第四十四」（本應四十五），與品四十至四十四逐品順推同向同幅。本品之印證面有四層。其一，品題（見上）。其二，聖乙本品中經題式標記——經③首〔T25 0525a03〕【經】字校記，聖乙作「摩訶般若波羅蜜品第四十四之二」：聖乙本（本品新見之 witness，詳第八目）於品中段自置經題式分段標記，亦作 -1 階「第四十四」，且帶「之二」子分——同一 -1 階鏈於新出校本、品中位置獨立現形，本輯此型首見。其三，卷六十六末夾註序號互出——卷末題〔T25 0527a29〕「六」字夾註，宋、聖作「六（釋第四四品上）」、宮作「六（釋第四十五品上）」、元作「六（釋第四十五品之上）」——宋此處從「四四」（-1 階向），宮元正階「四十五」，三系內部序號互出，屬底本傳承層固有之題號游移，如實誌錄不判。其四，卷六十七題與卷末——卷六十七續題〔T25 0527b02〕聖作「大智度經論釋第四十四品下六十七」（-1 階一貫），聖乙無此題（整段缺）；卷六十七末〔T25 0532c23〕「七」字夾註，宋「七（釋第四十五品下）」、元「七（釋第四十五品之下）」、宮「七（釋第四十五品下）」皆正階，聖作「七（釋第四十四品了）」——聖本尾記亦 -1 階，且用「了」字結式。聖、聖乙、石、宋（一處）諸方各自來源、同向偏差，誌錄不判，機制不強解。

T223 mulu n 屬性 +1 偏移（續存）。 所釋經 T223 側 mulu 編碼層：本品 mulu 之 n 屬性標「46」而顯文標「45 聞持品」〔T08 0313b05〕——n 屬性 +1 偏移自品四十一以來屢見，本品續存（品四十四 n=45、本品 n=46，逐品 +1 連續）；顯文品號序列本身連續無誤，對位以顯文與內容逐字比對為準，如實誌錄，不強解。

全量牒經對讀（兩側對勘·開篇逐句核·對照組）。 本論經①開篇與所釋經〈聞持品〉逐字幾近同文——本論「爾時釋提桓因作是念：『若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨……』」〔T25 0522a14〕；T223 同段作「爾時釋提桓因作是念：『若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨……』」〔T08 0313b06〕——同一帝釋作念之發端、同一場景結構（誰念、念何人、繫何德），文字全同，僅標點層差異。對照組：「得聞般若波羅蜜經耳者」「不分別色，不分別色相，不分別色性」「後時當在北方廣行」三串漢字流，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」（品名兩造，品身逐字同文）。本論七【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，此處未展開（唯品題「聞」字注與丹本夾註注二條已逐字補核如上），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「信」之一字被論主追到底——信不是起點的姿態，是久行的果實；而般若行世，靠的正是這一縷信。其義可約為五重。

其一，聞經耳者已是果人。帝釋之念自品初立此：「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」〔T25 0522a14〕——般若之聲過耳，即證前世之因。信與毀同律：「如厚福德者，從久積集；不信毀呰者，亦從久習」〔T25 0523a10〕。故聞而不驚不怖者「如阿鞞跋致」，能信者受記「不過一佛、兩佛」〔T25 0525a07〕——信之深淺即是位之遠近，四喻（險道、大海、初春、母人）皆為此立。

其二，不住為習——信不是住著。經②將行法全盤翻為遮詞：「若不住色中，為習行般若波羅蜜」〔T25 0523b10〕，乃至「不習色，若不習色，是名習色」〔T25 0523c01〕，底據唯是三際不可得。信般若而住般若，即失般若；此與經④「知色是不可思議」而住之「則不能具足般若波羅蜜」〔T25 0527c02〕同一底式——遮詞自身亦不可取相。

其三，深淺在人不在法。「凡夫鈍根，故言甚深」〔T25 0524c04〕；水深淺無定，於小兒深、於長者淺，「諸佛如羅睺阿修羅王，於一切法無有深者」〔T25 0524c09〕。故「為眾生及時節、利鈍、初久、懈怠精進故，分別說深淺」〔T25 0524c11〕——甚深不是般若的自性，是眾生信力的倒影；本品歎信行，正因信力所至，深者自淺。

其四，珍寶多難，佛母佛護。「世間以珍寶故，多有賊出；般若即是大珍寶故，多有留難」〔T25 0529c01〕——珍寶聚與留難相生，故教疾書疾行。而護持之力自上而下：「是佛力故，惡魔不能留難」〔T25 0529a10〕；「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」〔T25 0530a02〕——般若生諸佛，諸佛還護般若；十方諸佛「皆識、皆以佛眼見是善男子、善女人」〔T25 0529a26〕，持經者一人書寫讀誦之際，十方佛眼在焉。

其五，法不自滅——東出而北行。佛出東方說般若，滅後般若「當至南方國土」〔T25 0530c02〕，轉西方、轉北方，「是時北方當作佛事」〔T25 0530c20〕；其故一句：「我法盛時，無有滅相」〔T25 0530c21〕。佛不在世而般若行世，佛事不假佛身——與末法相接之處，正是信行人書持讀誦之手。品末一誡收束全品：「若悋惜法，則常生邊地無佛法處」〔T25 0532c21〕——般若之行世既繫於人，悋法即是自絕於法。此歎信行品之心。

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。本品古德覆讀唯一家：釋所釋經之吉藏疏存完整專章；釋論之慧影疏於本品零覆蓋；均正書中無本品之引；天台兩系於本品品名及內容之回搜以負命題結案（見下）。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〈聞持品〉之逐文疏，起〔X24n0451 0290b06〕（mulu「聞持品第四十五」，緊接品四十四〈遍歎品〉疏訖處，兩品連續無縫），迄〔X24n0451 0293c24〕前（次 mulu「魔事品第四十六」起前，本目依 mulu 連續序列判定），覆本品經全篇。其可誌者三。其一，品位總判——「未依論主前，上來三周說竟，今第四廣說」〔X24n0451 0290b07〕：吉藏以本品為大品四周說法之第四廣說之首，並總科四十三品為二段。其二，依論科人法——「今依論，上來五品歎法說般若，今半品歎人歎行般若，人即說般若也」〔X24n0451 0290b13〕：吉藏明標「依論」（即依本論），以前五品歎法、本品歎人歎行——「歎人歎行」之科與底本品名「歎信行」之義相值（吉藏雖從「聞持」名，其科判所見正是歎信行人，兩名之義於此合流，如實誌錄，不代定讀）。其三，信人之科——「初三：一、明信人之德；二、明不信人失；三、天主尊敬般若以成歎人」〔X24n0451 0290b16〕：以信人之德與不信人之失對科品初，與本品經①信毀二途之敘全合。

慧影《大智度論疏》（X46n0791）·零覆蓋（如實誌）。 為釋本論之唯一古疏，僅殘卷存世。本品品名兩系（歎信行品／聞持品）於 X46n0791 全檔回搜全數零命中；本品所繫論卷六十六、六十七不在殘卷覆蓋範圍——零覆蓋屬殘卷實況，非搜尋失誤，如實誌錄負結果。

均正《大乘四論玄義》（X46n0784）·零命中（如實誌）。 品名兩系於 X46n0784 全檔回搜零命中，均正於本品無具名引。品四十二側「無有一法不入法性」存疑引一案，兩見皆明繫「嘆淨品／歎淨品」，於品四十四帳已負命題結案，與本品無涉，不再列。

天台兩系·負命題結案（專項查誌實）。 智顗《摩訶止觀》（T46n1911）、湛然《止觀輔行傳弘決》（T46n1912）、智顗《法華玄義》（T33n1716）、湛然《法華玄義釋籤》（T33n1717）四部逐字回搜：「聞持品」「歎信行品」全數零命中。「信行」「法行」二詞於四部雖多見，逐處核皆屬「信行人、法行人」賢聖分類名相之通泛用法，非引本品品名或內容；「十喻」諸命中逐字核皆指本論釋初品「幻焰月空響城夢影像化」古典十喻章，與本品無涉——詞面雷同純屬名相共用，非引用關係，負命題結案：天台兩系對本品無可考之直接徵引。零命中亦是帳，不以他品之引例充填。又本品 body 內「信行」字面四見（之上）、四見（之下），皆「信受奉行」義之動詞連用，非阿毘達磨「信行人」分類術語之專稱，兩層分記，不強作牽合。

七、互讀與承衍

本品之義脈，前後相承者有五，皆此目所誌，不代定讀。

其一，『大珍寶→珍寶聚』之品次承衍（硬鏈本論自身）。 品四十三經④佛說「般若波羅蜜是大珍寶」、品四十四以九十番讚歎承之，本品須菩提再唱「般若波羅蜜是珍寶聚」〔T25 0528c04〕而論訓以四果菩提諸寶——珍寶之名三品遞轉，至本品乃與「留難」相生（「世間以珍寶故，多有賊出」〔T25 0529c01〕），讚歎轉入護持，品次相生之迹，本目誌之。

其二，品內前指與跨帙前指（論主自成經緯）。 論①釋毀呰果報：「如〈地獄品〉中說」〔T25 0525a01〕——指本論前帙地獄品之毀謗果報說；論④釋新發意亦能信之異說：「餘品中說『有新發意者亦能信深般若波羅蜜』，今佛說『久發意故能信』」〔T25 0528b14〕——論主自誌經內兩處之異而以問答會之。又論③釋帝釋能問是佛神力，引「如《持心經》說」〔T25 0524a24〕；論⑥釋菩薩利益眾生，引「如《菩薩本生經》說」〔T25 0526c22〕——具名引經二出。

其三，般若部黨自誌（本論自證之文獻帳）。 論⑤釋書寫遲疾：「是般若波羅蜜部黨經卷有多、有少，有上、中、下——光讚、放光、道行」〔T25 0529b22〕——論主自誌般若部類三部之名，為本論自身所存般若傳本譜系之直接證言；與本品般若東出北行之付囑相表裏，如實誌錄。

其四，後世徵引（天台一系零命中·如實誌）。 品名兩系於天台四部回搜全數零命中（詳第六目負命題結案），本品未見天台一系之具名引，與品四十二至四十四同屬「未見型」，如實分層誌錄。古德覆讀唯吉藏一家。

其五，寶庫掛鏈（穩定徵引·軟引）。 本品『不住為習』之行法底式、『禮般若即禮一切智』與「般若是十方諸佛母」之母義、五眼之辨（佛眼所攝天眼·法眼·慧眼分位）、「我法盛時，無有滅相」之法住義，為般若信行與護法義之論藏所本，落穩定徵引〔T25n1509 歎信行品·卷六十六–六十七〕；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》卷六十六至六十七〔T25 0522a09–0533a02〕（品身正文自品題〔T25 0522a09〕起，之上訖卷末題「大智度論卷第六十六」〔T25 0527a29〕，之下自續題「大智度論釋歎信行品第四十五之餘」〔T25 0527b02〕起，終於「若悋惜法，則常生邊地無佛法處」句〔T25 0532c21〕迄，卷末題「大智度論卷第六十七」〔T25 0532c23〕收卷）；所釋經校本為《摩訶般若波羅蜜經》〈聞持品〉〔T08 0313b05 起〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆本品〔X24n0451 0290b06–0293c24〕前）；慧影《大智度論疏》（X46n0791）本品零覆蓋、均正《大乘四論玄義》（X46n0784）本品無引、天台兩系負命題結案（見第六目）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、聖乙、石（石山寺本）諸本及麗藏（K）、麗乙、南藏、北藏、CBETA 校之異。

witness 層新見（聖乙本大出·單見型三種·專列）。 本品校勘之 witness 構成為本輯至此之變局：聖乙本於本品校記凡百餘見（本輯前數品未見或罕見），自卷六十七尤密，且自置品中經題式標記（〔T25 0525a03〕【經】字下聖乙自置經題式一行——摩訶般若波羅蜜品第四十四之二——見第四目）、於卷六十七題整段缺——聖乙與聖為兩支獨立傳本，本帳依底本分記不併。另三種單見型：麗乙二見（〔T25 0525c01〕妊／任、〔T25 0526a26〕於受／受於）；南藏一見（〔T25 0528a07〕貪／食）；北藏-CB 一見（〔T25 0524c24〕令／合／今）——明代南北藏之單條現形，屬校注機制之邊緣型，逐字保留，如實誌錄。

品題／卷題群組校記（品名兩造與 -1 階之底據·專列）。 品題〔T25 0522a09〕一注六造——「大智度論釋歎信行品第四十五（卷六十六）【大】｜大智度論卷第六十六釋聞持品第四十五上【宋】【元】｜大智度論卷第六十六釋聞持品第四十五之上（經作經耳聞持品）【明】｜大智度論卷第六十六釋第四十五品上聞持品【宮】｜大智度經論釋第四十四品上逕耳品六十六【聖】｜摩訶般若波羅蜜品第四十四【石】」。卷六十六末〔T25 0527a29〕二注——「大智度論卷第六十六【大】｜〔－〕【聖乙】」「六【大】｜六（釋第四四品上）【宋】【聖】｜六（釋第四十五品上）【宮】｜六（釋第四十五品之上）【元】」。卷六十七續題〔T25 0527b02〕一注五造——「大智度論釋歎信行品第四十五之餘（卷六十七）【大】｜大智度論卷第六十七釋第四十五品下【宋】【宮】【元】｜大智度論卷第六十七釋聞持品第四十五之下【明】｜大智度經論釋第四十四品下六十七【聖】｜〔－〕【聖乙】」。卷六十七末〔T25 0532c23〕一注——「七【大】｜七（釋第四十五品下）【宋】｜七（釋第四十五品之下）【元】｜七（釋第四十五品下）【宮】｜七（釋第四十四品了）【聖】」。所釋經 T223 品題〔T08 0313b05〕「聞」字校記——聞【大】｜經耳聞【宋】【元】【明】｜逕耳聞【宮】｜摩訶般若波羅蜜經授記【聖】；品題下 inline 夾註「丹本耳品」四字唯【大】存、宋元明宮聖無。此即品名兩造、-1 階、卷尾序號互出之底據——如實並錄，不強加調解。

CBETA 依麗藏校訂特殊型五條（lem 為 CBETA 校訂·專列）。 本品屬 CBETA 現代校勘層、依《高麗藏》（K14n0549）校訂之特殊型凡五條（前數品各僅一二條，本品最多），逐字核底本，專列：其一〔T25 0522c07〕「盛（K14n0549_p1154a20）【CB】【麗-CB】｜盡【大】」——底本「愈更盡」CBETA 依麗藏改「盛」；其二〔T25 0524a29〕「倒（K14n0549_p1156b22）【CB】【麗-CB】｜到【大】｜倒【宮】【聖】」；其三〔T25 0524c15〕「如（K14n0549_p1157b03）（T25n1509_p0528c04）【CB】【麗-CB】｜知【大】」——帶本論卷六十七平行文 T 號雙出處之複合條；其四〔T25 0525b11〕「山（K14n0549_p1158a20）（T25n1509_p0525b12）【CB】【麗-CB】｜出【大】｜山【宮】【聖】【聖乙】【石】」；其五〔T25 0527c05〕「親（K14n0549_p1161c14）（T25n1509_p0527c08）【CB】【麗-CB】｜觀【大】｜親【宮】【聖】【聖乙】」。五條如實誌錄其型，未強行歸類為傳統異讀；本版讀者面從 CBETA 現行文本讀法。

star 條四十七（corresp 目標全數品內原生·專列誌型）。 本品 star-corresp 重引條（同一異讀於文中重複出現共用一注）凡四十七，為本輯至此最多，隨條標明於下表；逐條核其 corresp 目標，四十七條之目標全數落於本品範圍內（品內原生），無一跨品——與品四十三（一條跨品）、品四十四（四條跨品）異型，如實誌錄。其大宗為「呰／訾」（聖本一貫作訾）、「穩／隱」（宋元明宮一貫作隱）、「沮／爼」「杖／枚」「世界／國土」（聖乙、石諸見或並聖作國土）諸單字與雙字之逐處重出，皆無涉義理。本品底本無 orig-only point-anchor 孤注（零條）——與品四十三（四條）、品四十四（記數三條）異，預期中之專列項於本品實核為無，如實誌錄負結果。

校勘總帳（三百四十六條全量對帳·底本原樣·系列最大帳）。 下依工作底本原樣傳錄——本品校記合計三百四十六條 app，與工作底本 extract --check 工具值 app 346 機械相合，為本輯逐品全量帳至此之最大者。app 條依底本出現序全量列之，內含 star-corresp 重引四十七條（隨條標明目標注號與目標所在行）；CBETA 依麗藏校訂五條、品題卷題群組諸條隨條標記。異本讀法並列保存，正文仍從現行底本讀法：

app 條（三百四十六·底本出現序·star-corresp 隨條標明）

〔T25 0522a09〕大智度論釋歎信行品第四十五（卷六十六）【大】｜大智度論卷第六十六釋聞持品第四十五上【宋】【元】｜大智度論卷第六十六釋聞持品第四十五之上（經作經耳聞持品）【明】｜大智度論卷第六十六釋第四十五品上聞持品【宮】｜大智度經論釋第四十四品上逕耳品六十六【聖】｜摩訶般若波羅蜜品第四十四【石】（品題一注六造·麗藏孤讀「歎信行」vs 諸本「聞持」系·聖石-1階·見第四目）
〔T25 0522a14〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0522a15〕經【大】｜逕【石】
〔T25 0522a16〕佛【大】｜佛所【宋】【元】【明】【聖】
〔T25 0522a18〕受【大】｜受乃至正憶念【宋】【元】【明】
〔T25 0522b01〕呰毀【大】｜訾毀【宋】【宮】【聖】｜毀訾【元】【明】
〔T25 0522b02〕呰毀【大】｜訾毀【宋】【宮】【聖】｜毀訾【元】【明】（star·corresp→note(0522008)＝品內〔T25 0522b01〕注·品內共用）
〔T25 0522b04〕無【大】｜〔－〕【宮】【聖】
〔T25 0522b05〕當知【大】｜〔－〕【宮】【聖】
〔T25 0522b17〕深【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0522b28〕含【大】｜舍【明】
〔T25 0522b28〕含【大】｜舍【明】（star·corresp→note(0522012)＝品內〔T25 0522b28〕注·品內共用）
〔T25 0522c06〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0522c06〕主【大】｜王【聖】
〔T25 0522c06〕智【大】｜智慧【聖】
〔T25 0522c07〕愈【大】｜逾【宋】【元】【明】【宮】｜踰【聖】
〔T25 0522c07〕盛（K14n0549_p1154a20）【CB】【麗-CB】｜盡【大】（CBETA 依麗藏校訂型·見第八目專列）
〔T25 0522c19〕劈【大】｜擘【元】【明】｜𨐯【宮】｜辟【聖】
〔T25 0522c21〕人【大】｜〔－〕【石】
〔T25 0522c22〕福【大】｜〔－〕【聖】
〔T25 0522c27〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0522c27〕信【大】｜倍【聖】
〔T25 0522c28〕如【大】｜〔－〕【聖】
〔T25 0522c28〕致【大】｜致無畏【聖】
〔T25 0523a01〕可【大】｜〔－〕【石】
〔T25 0523a01〕可【大】｜〔－〕【石】（star·corresp→note(0523001)＝品內〔T25 0523a01〕注·品內共用）
〔T25 0523a02〕殖【大】｜植【宋】【元】【明】【宮】
〔T25 0523a02〕凡夫【大】｜凡人【宋】【元】【明】【宮】【聖】
〔T25 0523a06〕未【大】｜未能【石】
〔T25 0523a10〕呰【大】｜訾【聖】
〔T25 0523a10〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0523a11〕呰【大】｜訾【聖】（star·corresp→note(0523005)＝品內〔T25 0523a10〕注·品內共用）
〔T25 0523a13〕呰【大】｜訾【聖】（star·corresp→note(0523005)＝品內〔T25 0523a10〕注·品內共用）
〔T25 0523a14〕次【大】｜次第【聖】
〔T25 0523a18〕弗【大】｜弗言【聖】
〔T25 0523a23〕愛【大】｜受【聖】
〔T25 0523a30〕釋【大】｜爾時釋【聖】
〔T25 0523b03〕空【大】｜空外空【聖】
〔T25 0523b12〕行【大】｜得【石】
〔T25 0523b14〕習【大】｜習行【宋】【元】【明】【聖】【石】
〔T25 0523b24〕通【大】｜通中【聖】
〔T25 0523b25〕處【大】｜處中【聖】
〔T25 0523b26〕分【大】｜分中【聖】
〔T25 0523b26〕力【大】｜力中【聖】
〔T25 0523b27〕法【大】｜法中【聖】
〔T25 0523b28〕菩薩【大】｜菩薩摩訶薩【聖】
〔T25 0523c19〕相【大】｜想【聖】
〔T25 0523c21〕難【大】｜難可【石】
〔T25 0523c27〕相【大】｜想【宋】【元】【明】【宮】
〔T25 0524a02〕思量【大】｜思議【石】
〔T25 0524a11〕呰毀【大】｜毀呰【宋】【元】【明】｜訾毀【聖】
〔T25 0524a12〕呰【大】｜訾【聖】（star·corresp→note(0523005)＝品內〔T25 0523a10〕注·品內共用）
〔T25 0524a15〕【論】【大】｜〔－〕【宋】【宮】（star·corresp→note(0522013)＝品內〔T25 0522c06〕注·品內共用）
〔T25 0524a15〕釋曰【大】｜〔－〕【宋】【宮】【聖】
〔T25 0524a18〕善哉【大】｜〔－〕【宋】【宮】【聖】
〔T25 0524a20〕善哉【大】｜〔－〕【宋】【宮】【聖】（star·corresp→note(0524004)＝品內〔T25 0524a18〕注·品內共用）
〔T25 0524a29〕倒（K14n0549_p1156b22）【CB】【麗-CB】｜到【大】｜倒【宮】【聖】（CBETA 依麗藏校訂型·見第八目專列）
〔T25 0524b03〕各各【大】｜久久【聖】
〔T25 0524b13〕般若【大】｜般若波羅蜜【聖】
〔T25 0524b13〕不習【大】｜色習【聖】
〔T25 0524b14〕滅【大】｜隨滅【宋】【元】【明】【宮】【聖】
〔T25 0524b19〕等【大】｜等習色等【宋】【元】【明】【宮】
〔T25 0524b21〕故【大】｜是【聖】
〔T25 0524c04〕是【大】｜〔－〕【聖】
〔T25 0524c13〕自【大】｜目【宋】
〔T25 0524c15〕如（K14n0549_p1157b03）（T25n1509_p0528c04）【CB】【麗-CB】｜知【大】（CBETA 依麗藏校訂型·見第八目專列）
〔T25 0524c23〕致【大】｜致菩薩【聖】
〔T25 0524c24〕渡【大】｜度【聖】
〔T25 0524c24〕令【大】｜合【聖】｜今【北藏-CB】
〔T25 0524c29〕呰【大】｜訾【聖】（star·corresp→note(0523005)＝品內〔T25 0523a10〕注·品內共用）
〔T25 0524c29〕呰【大】｜訾【聖】（star·corresp→note(0523005)＝品內〔T25 0523a10〕注·品內共用）
〔T25 0525a03〕【經】【大】｜摩訶般若波羅蜜品第四十四之二【聖乙】｜〔－〕【宋】【宮】（聖乙品中經題式標記·-1階·見第四目）
〔T25 0525a07〕阿【大】｜得阿【聖】【石】
〔T25 0525a11〕蜜【大】｜羅【聖乙】
〔T25 0525a11〕中【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0525a17〕覺【大】｜學【聖】
〔T25 0525a17〕修【大】｜實修【聖乙】【石】
〔T25 0525a19〕成【大】｜成就【聖】【聖乙】【石】
〔T25 0525a23〕是【大】｜〔－〕【宮】
〔T25 0525a25〕善【大】｜〔－〕【聖乙】
〔T25 0525a29〕若放牧【大】｜若於牧【聖】｜若放忟【聖乙】
〔T25 0525b01〕園【大】｜薗【聖乙】
〔T25 0525b02〕如【大】｜〔－〕【聖乙】
〔T25 0525b03〕蟲【大】｜虫【宋】【宮】【聖】【聖乙】
〔T25 0525b04〕是【大】｜〔－〕【聖乙】
〔T25 0525b08〕受【大】｜受持【聖】
〔T25 0525b11〕山（K14n0549_p1158a20）（T25n1509_p0525b12）【CB】【麗-CB】｜出【大】｜山【宮】【聖】【聖乙】【石】（CBETA 依麗藏校訂型·見第八目專列）
〔T25 0525b14〕未【大】｜不【聖】
〔T25 0525b14〕劫百【大】｜百劫【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0525b15〕劫【大】｜〔－〕【宮】【聖乙】
〔T25 0525b15〕劫【大】｜〔－〕【宮】【聖乙】（star·corresp→note(0525019)＝品內〔T25 0525b15〕注·品內共用）
〔T25 0525b15〕萬【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0525b18〕陳【大】｜障【聖乙】
〔T25 0525b19〕華【大】｜葉華【聖】
〔T25 0525b20〕出【大】｜生【聖】
〔T25 0525b21〕大【大】｜〔－〕【宮】【聖】【聖乙】【石】
〔T25 0525b21〕喜【大】｜喜言【宮】【聖乙】【石】
〔T25 0525b28〕先【大】｜〔－〕【宮】【聖】
〔T25 0525c01〕妊【大】｜任【聖】【麗乙】
〔T25 0525c07〕諸菩薩【大】｜諸人【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0525c12〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0525c12〕薩【大】｜〔－〕【聖乙】
〔T25 0525c14〕安樂【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0525c18〕想【大】｜相【聖乙】
〔T25 0525c19〕處【大】｜相【聖乙】
〔T25 0525c21〕羼提波羅蜜【大】｜〔－〕【聖】
〔T25 0526a02〕住【大】｜令住【聖】
〔T25 0526a02〕世界【大】｜國土【聖乙】【石】
〔T25 0526a03〕世界【大】｜國土【聖乙】【石】（star·corresp→note(0526002)＝品內〔T25 0526a02〕注·品內共用）
〔T25 0526a06〕辯【大】｜辨【聖】【聖乙】
〔T25 0526a07〕令【大】｜〔－〕【聖乙】【石】
〔T25 0526a11〕行【大】｜令行【聖】
〔T25 0526a12〕行【大】｜令行【聖】（star·corresp→note(0526005)＝品內〔T25 0526a11〕注·品內共用）
〔T25 0526a13〕令【大】｜〔－〕【聖乙】【石】（star·corresp→note(0526004)＝品內〔T25 0526a07〕注·品內共用）
〔T25 0526a17〕【論】【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0526a18〕不驚、不怖【大】｜不驚怖【宋】【元】【明】【宮】
〔T25 0526a19〕若【大】｜〔－〕【聖乙】
〔T25 0526a25〕於【大】｜〔－〕【石】
〔T25 0526a26〕於受【大】｜受於【元】【明】【麗乙】
〔T25 0526b01〕得【大】｜當得【聖】
〔T25 0526b02〕遊戲池中【大】｜波地中遊戲【聖】
〔T25 0526b03〕在【大】｜在外【宋】【元】【明】
〔T25 0526b09〕由旬【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0526b09〕由旬【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0526014)＝品內〔T25 0526b09〕注·品內共用）
〔T25 0526b10〕是【大】｜〔－〕【聖】（star·corresp→note(0525029)＝品內〔T25 0525c12〕注·品內共用）
〔T25 0526b10〕行【大】｜〔－〕【聖】
〔T25 0526b11〕法【大】｜〔－〕【聖乙】【石】
〔T25 0526b15〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0526b15〕園【大】｜薗【聖乙】（star·corresp→note(0525011)＝品內〔T25 0525b01〕注·品內共用）
〔T25 0526b17〕邑【大】｜邑者【聖乙】【石】
〔T25 0526b18〕城【大】｜城者【聖乙】【石】
〔T25 0526b18〕穩【大】｜隱【宋】【元】【明】【宮】
〔T25 0526b19〕穩【大】｜隱【宋】【元】【明】【宮】（star·corresp→note(0526020)＝品內〔T25 0526b18〕注·品內共用）
〔T25 0526b21〕邪【大】｜耶【聖】【聖乙】
〔T25 0526b21〕蟲【大】｜虫【宮】
〔T25 0526b22〕蟲【大】｜虫【宮】（star·corresp→note(0526022)＝品內〔T25 0526b21〕注·品內共用）
〔T25 0526c02〕華【大】｜葉【聖】
〔T25 0526c02〕陳【大】｜障【聖乙】（star·corresp→note(0525021)＝品內〔T25 0525b18〕注·品內共用）
〔T25 0526c03〕邪【大】｜耶【聖】【聖乙】（star·corresp→note(0526021)＝品內〔T25 0526b21〕注·品內共用）
〔T25 0526c04〕任【大】｜妊【宋】【元】【明】【宮】
〔T25 0526c07〕然【大】｜然可【聖】
〔T25 0526c11〕寄【大】｜奇【聖】
〔T25 0526c14〕穩【大】｜隱【宋】【元】【明】【宮】（star·corresp→note(0526020)＝品內〔T25 0526b18〕注·品內共用）
〔T25 0526c16〕故【大】｜知【宋】【元】【明】【宮】
〔T25 0526c16〕穩【大】｜隱【宋】【元】【明】【宮】（star·corresp→note(0526020)＝品內〔T25 0526b18〕注·品內共用）
〔T25 0526c16〕常【大】｜常者【宋】【元】【明】【宮】
〔T25 0526c18〕穩【大】｜隱【宋】【元】【明】【宮】（star·corresp→note(0526020)＝品內〔T25 0526b18〕注·品內共用）
〔T25 0526c19〕穩【大】｜隱【宋】【元】【明】【宮】（star·corresp→note(0526020)＝品內〔T25 0526b18〕注·品內共用）
〔T25 0526c21〕菩薩【大】｜若菩薩【聖乙】【石】
〔T25 0526c23〕斷【大】｜滅【宋】【元】【明】【宮】【聖】
〔T25 0526c26〕饒【大】｜〔－〕【宋】【元】【明】【宮】【聖乙】｜饒益【聖】
〔T25 0526c26〕天、人【大】｜〔－〕【宮】｜人【聖】【聖乙】【石】
〔T25 0526c27〕饒【大】｜餘【宮】
〔T25 0526c27〕事【大】｜具【宮】【聖】｜〔－〕【聖乙】
〔T25 0526c29〕愛法為【大】｜受為法【聖】
〔T25 0527a02〕法為【大】｜為法【聖】
〔T25 0527a04〕呰【大】｜訾【聖】（star·corresp→note(0523005)＝品內〔T25 0523a10〕注·品內共用）
〔T25 0527a06〕法【大】｜〔－〕【宋】【宮】
〔T25 0527a07〕利【大】｜種【聖】
〔T25 0527a07〕未【大】｜不【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0527a08〕施【大】｜好施【元】【明】【聖】【聖乙】【石】
〔T25 0527a27〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0527a29〕大智度論卷第六十六【大】｜〔－〕【聖乙】（卷六十六末題·見第四目）
〔T25 0527a29〕六【大】｜六（釋第四四品上）【宋】【聖】｜六（釋第四十五品上）【宮】｜六（釋第四十五品之上）【元】（卷六十六末夾註·三本序號 44/45 互出·見第四目）
〔T25 0527b02〕大智度論釋歎信行品第四十五之餘（卷六十七）【大】｜大智度論卷第六十七釋第四十五品下【宋】【宮】【元】｜大智度論卷第六十七釋聞持品第四十五之下【明】｜大智度經論釋第四十四品下六十七【聖】｜〔－〕【聖乙】（卷六十七續題一注五造·「之餘」·聖-1階·見第四目）
〔T25 0527b07〕【經】【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0527b12〕亦【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0527b12〕減【大】｜咸【聖乙】
〔T25 0527b13〕減【大】｜滅【聖】｜咸【聖乙】
〔T25 0527b14〕減【大】｜滅【聖】｜咸【聖乙】（star·corresp→note(0527015)＝品內〔T25 0527b13〕注·品內共用）
〔T25 0527b18〕無【大】｜是無【聖】
〔T25 0527b23〕不【大】｜無【宋】【元】【明】【宮】【聖】
〔T25 0527b23〕壽【大】｜壽命【元】【明】
〔T25 0527b24〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0527b24〕世尊【大】｜〔－〕【聖】
〔T25 0527b25〕說【大】｜〔－〕【聖】
〔T25 0527c02〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0527c02〕具足般若波羅蜜【大】｜〔－〕【聖】
〔T25 0527c03〕須菩提白佛言：「世尊！是深【大】｜〔－〕【聖】
〔T25 0527c05〕親（K14n0549_p1161c14）（T25n1509_p0527c08）【CB】【麗-CB】｜觀【大】｜親【宮】【聖】【聖乙】（CBETA 依麗藏校訂型·見第八目專列）
〔T25 0527c25〕珍【大】｜大珍【聖】
〔T25 0527c27〕有【大】｜〔－〕【宋】【元】【明】【宮】【石】｜四【聖乙】
〔T25 0528a02〕是【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0527022)＝品內〔T25 0527c02〕注·品內共用）
〔T25 0528a05〕【論】【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0528a06〕里【大】｜熏【聖乙】
〔T25 0528a07〕貪【大】｜食【南藏】
〔T25 0528a12〕減【大】｜咸【聖】【聖乙】
〔T25 0528a13〕是【大】｜是悉【元】【明】【聖】【聖乙】【石】
〔T25 0528a15〕減【大】｜咸【聖】【聖乙】（star·corresp→note(0528004)＝品內〔T25 0528a12〕注·品內共用）
〔T25 0528a16〕悉皆【大】｜皆悉【聖】
〔T25 0528a17〕合【大】｜令【聖乙】
〔T25 0528a21〕邪【大】｜耶【聖】
〔T25 0528a21〕見【大】｜〔－〕【宋】【宮】
〔T25 0528a22〕八【大】｜六【宋】【宮】【聖】
〔T25 0528a24〕故【大】｜無故【聖】
〔T25 0528a24〕者【大】｜有【聖】
〔T25 0528a27〕破【大】｜破壞【聖】
〔T25 0528a28〕若【大】｜法者若【聖】
〔T25 0528b06〕相故【大】｜〔－〕【聖乙】
〔T25 0528b09〕不可思議【大】｜〔－〕【聖乙】｜亦不可思議【宋】【宮】
〔T25 0528b09〕亦【大】｜〔－〕【宋】【宮】
〔T25 0528b10〕猶【大】｜由【聖乙】
〔T25 0528b13〕是【大】｜以是【聖】
〔T25 0528b15〕久【大】｜大【聖】
〔T25 0528b16〕久【大】｜〔－〕【聖】
〔T25 0528b18〕色【大】｜〔－〕【聖】
〔T25 0528b20〕若短若長【大】｜若長若梪【聖】【聖乙】【石】
〔T25 0528b24〕以言【大】｜言以【聖】
〔T25 0528b27〕也【大】｜〔－〕【聖乙】【石】
〔T25 0528c02〕得【大】｜涅【聖乙】
〔T25 0528c05〕寶【大】｜寶聚【明】
〔T25 0528c10〕邪【大】｜取【聖】｜耶【聖乙】
〔T25 0528c14〕後世樂【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0528c16〕空【大】｜〔－〕【聖】
〔T25 0528c18〕邪【大】｜耶【聖】【聖乙】
〔T25 0528c20〕【經】【大】｜〔－〕【宋】【宮】【聖乙】（star·corresp→note(0527012)＝品內〔T25 0527b07〕注·品內共用）
〔T25 0528c20〕言【大】｜白佛言【聖】
〔T25 0528c20〕般若【大】｜深般若【聖】
〔T25 0528c29〕當【大】｜當應【聖乙】【石】
〔T25 0529a12〕世界【大】｜國土【聖】【聖乙】【石】
〔T25 0529a15〕世界【大】｜國土【聖】【聖乙】【石】（star·corresp→note(0529001)＝品內〔T25 0529a12〕注·品內共用）
〔T25 0529a17〕爾【大】｜念【聖】【石】
〔T25 0529a24〕亦是【大】｜是人亦【聖】【聖乙】【石】
〔T25 0529b02〕若【大】｜〔－〕【聖乙】
〔T25 0529b07〕瓔珞【大】｜纓絡【宮】
〔T25 0529b09〕是善男子、善女人【大】｜〔－〕【聖】
〔T25 0529b13〕以是【大】｜〔－〕【宋】【宮】｜是【聖乙】【石】
〔T25 0529b18〕【論】【大】｜〔－〕【宋】【宮】【聖乙】（star·corresp→note(0528001)＝品內〔T25 0528a05〕注·品內共用）
〔T25 0529b20〕疾【大】｜病【聖】
〔T25 0529b24〕書【大】｜〔－〕【聖乙】
〔T25 0529b25〕墮【大】｜隋【宋】【元】【明】【宮】
〔T25 0529b25〕勤【大】｜進【聖乙】
〔T25 0529b27〕廢【大】｜疑【宮】｜癈【聖乙】
〔T25 0529c02〕難【大】｜〔－〕【聖】
〔T25 0529c04〕人【大】｜〔－〕【宮】
〔T25 0529c04〕身【大】｜〔－〕【聖】
〔T25 0529c04〕亂【大】｜身亂【聖】
〔T25 0529c04〕身【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0529c05〕令【大】｜合【聖】
〔T25 0529c07〕說【大】｜說法【聖】
〔T25 0529c08〕聽【大】｜聖【聖】
〔T25 0529c10〕滅【大】｜咸【聖乙】
〔T25 0529c13〕身【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0529017)＝品內〔T25 0529c04〕注·品內共用）
〔T25 0529c20〕大【大】｜大因緣常【宋】【元】【明】【宮】【石】
〔T25 0529c25〕誰【大】｜護【聖乙】
〔T25 0529c29〕惡【大】｜思【聖】
〔T25 0530a02〕意【大】｜心【聖乙】【石】
〔T25 0530a03〕沮【大】｜爼【聖】【聖乙】
〔T25 0530a03〕得【大】｜可【聖乙】【石】
〔T25 0530a09〕欲【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0530a10〕沮【大】｜爼【聖】（star·corresp→note(0530002)＝品內〔T25 0530a03〕注·品內共用）
〔T25 0530a10〕以【大】｜〔－〕【聖乙】
〔T25 0530a11〕難【大】｜難得【聖乙】【石】
〔T25 0530a14〕見【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0530a17〕見【大】｜不見【聖乙】
〔T25 0530a20〕見【大】｜〔－〕【聖】
〔T25 0530b01〕杖【大】｜枚【聖】
〔T25 0530b01〕杖【大】｜枚【聖】（star·corresp→note(0530010)＝品內〔T25 0530b01〕注·品內共用）
〔T25 0530b04〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0530b09〕應不【大】｜不應【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0530b11〕愛【大】｜受【聖】
〔T25 0530b13〕念【大】｜命【明】
〔T25 0530b14〕末【大】｜未【聖】
〔T25 0530b15〕兵【大】｜丘【聖】
〔T25 0530b16〕若【大】｜般若【聖】
〔T25 0530b16〕讀經【大】｜經讀【聖】
〔T25 0530b21〕供養故【大】｜故供養【聖】【石】
〔T25 0530b22〕呰【大】｜訾【聖】
〔T25 0530b23〕不【大】｜有【聖】
〔T25 0530b27〕念【大】｜今【聖】
〔T25 0530c02〕國土【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0530c03〕受【大】｜愛【聖】
〔T25 0530c05〕樂【大】｜之樂【聖乙】【石】
〔T25 0530c21〕無有滅相【大】｜〔－〕【聖】
〔T25 0530c21〕有【大】｜〔－〕【宮】
〔T25 0530c21〕舍利弗！我已念是善男子【大】｜易服如漫陀子【聖】
〔T25 0530c22〕持【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0530c24〕般若【大】｜深般若【元】【明】
〔T25 0530c24〕恭敬、供養【大】｜供養恭敬【聖乙】
〔T25 0531a01〕世界【大】｜國土【聖】【聖乙】【石】（star·corresp→note(0529001)＝品內〔T25 0529a12〕注·品內共用）
〔T25 0531a02〕是【大】｜者【聖】
〔T25 0531a04〕如是【大】｜〔－〕【聖】
〔T25 0531a06〕受持【大】｜持受【宋】【元】【明】【宮】
〔T25 0531a08〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖乙】
〔T25 0531a13〕善男子、善女人【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0531a14〕不【大】｜不厭不【聖乙】【石】
〔T25 0531a19〕純厚【大】｜淳熟【元】【明】【聖】【聖乙】【石】
〔T25 0531a25〕沮【大】｜爼【聖】【聖乙】
〔T25 0531a27〕呰【大】｜訾【聖】（star·corresp→note(0530020)＝品內〔T25 0530b22〕注·品內共用）
〔T25 0531a29〕大得【大】｜得大【聖】
〔T25 0531b01〕三藐【大】｜〔－〕【明】
〔T25 0531b03〕【論】【大】｜〔－〕【宋】【宮】【聖乙】（star·corresp→note(0528001)＝品內〔T25 0528a05〕注·品內共用）
〔T25 0531b09〕遍【大】｜應遍【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0531b13〕方【大】｜〔－〕【聖】
〔T25 0531b13〕讀【大】｜讚【聖乙】
〔T25 0531b15〕所【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0531b17〕疑【大】｜生疑【聖】【聖乙】【石】
〔T25 0531b25〕故【大】｜〔－〕【聖】
〔T25 0531b27〕軟【大】｜濡【宋】【宮】【聖】【聖乙】
〔T25 0531b29〕正【大】｜止【宮】
〔T25 0531c01〕行【大】｜修行【聖】
〔T25 0531c04〕深【大】｜〔－〕【聖乙】【石】
〔T25 0531c05〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0531c14〕淳熟【大】｜厚【聖】
〔T25 0531c19〕婆【大】｜波【聖】
〔T25 0531c21〕然【大】｜燃【聖】【聖乙】【石】
〔T25 0531c22〕讒謗【大】｜諦【聖】
〔T25 0531c23〕沮【大】｜爼【聖】（star·corresp→note(0530002)＝品內〔T25 0530a03〕注·品內共用）
〔T25 0531c24〕瘡【大】｜創【聖】【聖乙】
〔T25 0531c24〕主【大】｜王【元】【明】
〔T25 0531c25〕沮【大】｜爼【聖】（star·corresp→note(0530002)＝品內〔T25 0530a03〕注·品內共用）
〔T25 0531c27〕呰【大】｜訾【聖】（star·corresp→note(0530020)＝品內〔T25 0530b22〕注·品內共用）
〔T25 0531c27〕即【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0531c28〕來【大】｜求【聖乙】
〔T25 0531c29〕大【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0532a04〕住【大】｜生【明】
〔T25 0532a04〕福德【大】｜福德此是經文【宮】
〔T25 0532a06〕【經】【大】｜〔－〕【宋】【宮】【聖乙】（star·corresp→note(0527012)＝品內〔T25 0527b07〕注·品內共用）
〔T25 0532a09〕我【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0532a15〕大施【大】｜地【聖】
〔T25 0532a17〕身【大】｜〔－〕【宮】【聖】
〔T25 0532a18〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0532a18〕世界【大】｜國土【聖】【聖乙】【石】（star·corresp→note(0529001)＝品內〔T25 0529a12〕注·品內共用）
〔T25 0532a19〕處【大】｜家【聖】
〔T25 0532a23〕知【大】｜如【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0532a25〕世界【大】｜國土【聖】【聖乙】【石】（star·corresp→note(0529001)＝品內〔T25 0529a12〕注·品內共用）
〔T25 0532b01〕行【大】｜行者【宋】【元】【明】【聖】【聖乙】【石】
〔T25 0532b02〕當【大】｜者【宮】
〔T25 0532b02〕是應【大】｜〔－〕【聖】
〔T25 0532b02〕經【大】｜經耶【元】【明】
〔T25 0532b03〕是【大】｜〔－〕【聖乙】
〔T25 0532b05〕中【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0532b08〕世界【大】｜國土【聖】【聖乙】【石】（star·corresp→note(0529001)＝品內〔T25 0529a12〕注·品內共用）
〔T25 0532b10〕【論】【大】｜〔－〕【宋】【宮】【聖乙】（star·corresp→note(0528001)＝品內〔T25 0528a05〕注·品內共用）
〔T25 0532b10〕我【大】｜〔－〕【石】
〔T25 0532b11〕當【大】｜時當【聖】
〔T25 0532b19〕擇【大】｜釋【聖乙】
〔T25 0532b21〕亦【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0532b21〕用【大】｜用亦【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0532b24〕愛惜【大】｜愛情【聖】
〔T25 0532b26〕導【大】｜道【聖】【聖乙】
〔T25 0532c01〕開【大】｜間【宮】
〔T25 0532c08〕智【大】｜知【聖】
〔T25 0532c19〕修【大】｜彼【聖】
〔T25 0532c20〕世界【大】｜國土【聖】【聖乙】【石】（star·corresp→note(0529001)＝品內〔T25 0529a12〕注·品內共用）
〔T25 0532c23〕七【大】｜七（釋第四十五品下）【宋】｜七（釋第四十五品之下）【元】｜七（釋第四十五品下）【宮】｜七（釋第四十四品了）【聖】（卷六十七末夾註·宋元宮正階·聖-1階「第四十四品了」·見第四目）以上三百四十六條，與工作底本錨點校記之數機械相合；star 之目標已隨條標明。品名／卷題攸關之數處（品題〔0522a09〕、卷六十六末〔0527a29〕二注、卷六十七續題〔0527b02〕、卷六十七末〔0532c23〕、聖乙品中標記〔0525a03〕）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 0313b05〕起至下品前）內之校勘 witness 逐條統計，此處未展開（唯品題「聞」字注與丹本夾註注二條已逐字補核，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 66 and 67. The preceding chapter, "The Perfections", Chapter 44, ends at the close of Fascicle 65, and this chapter begins afresh with a title at the head of a fascicle—the chapter title 「大智度論釋歎信行品第四十五」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Praise of Practising in Faith, the Forty-fifth"〔T25 0522a09〕 stands at the head of Fascicle 66, with the authorship and translation signatures given in full (「聖者龍樹造」 tr. "composed by the noble Nāgārjuna" and 「後秦龜茲國三藏鳩摩羅什譯」 tr. "translated by Kumārajīva, Tripiṭaka master of the kingdom of Kucha, of the Later Qin"); at the fascicle-end title of Fascicle 66, 「大智度論卷第六十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six"〔T25 0527a29〕, the chapter is not yet finished, and Fascicle 67 begins afresh with the continuation title 「大智度論釋歎信行品第四十五之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Praise of Practising in Faith, the Forty-fifth, the Remainder"〔T25 0527b02〕, repeating the authorship and translation signatures—the continuation title reads 「之餘」 tr. "the remainder" and not 「之下」 tr. "the lower part", the same type as the 「之餘」 tr. "the remainder" of Chapters 40, 41, and 43 that span fascicles; this is recorded as it is. The closing boundary of this chapter runs up to the sentence 「若悋惜法，則常生邊地無佛法處」 tr. "If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma"〔T25 0532c21〕, and the fascicle-end title 「大智度論卷第六十七」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-seven"〔T25 0532c23〕 closes the fascicle; the next chapter begins at the head of Fascicle 68〔T25 0533a02 前〕.

The whole chapter has fifteen thousand one hundred and eighty-three pure Chinese characters (the tool value of extract --check; this ledger takes it as the preferred reference value); it is divided into two units by the fascicle boundary, the First Part (the Fascicle 66 portion) with seven thousand four hundred and four pure Chinese characters and the Last Part (the Fascicle 67 portion) with seven thousand seven hundred and ninety-seven, the sum of the two units, fifteen thousand two hundred and one, differing from the tool value by eighteen characters—judged to be a difference in whether the characters of the fascicle titles and signatures are counted within the two units, the same type as the difference of the same kind that appears consistently in each ledger from Chapters 38 to 43; this is recorded as it is, not an estimate.

Within the chapter the structure is seven Sūtra and seven Treatise sections in alternation, divided into two units by the fascicle boundary. The First Part comprises Sūtra ①, Treatise ①, Sūtra ②, Treatise ②, Sūtra ③, and Treatise ③, with the range〔0522a09–0527a29〕: 【經】〔T25 0522a14〕, 【論】〔T25 0522c06〕, 【經】〔T25 0523a30〕, 【論】〔T25 0524a15〕, 【經】〔T25 0525a03〕, 【論】〔T25 0526a17〕. The Last Part comprises Sūtra ④, Treatise ④, Sūtra ⑤, Treatise ⑤, Sūtra ⑥, Treatise ⑥, Sūtra ⑦, and Treatise ⑦, with the range〔0527b01–0532c23〕: 【經】〔T25 0527b07〕, 【論】〔T25 0528a05〕, 【經】〔T25 0528c20〕, 【論】〔T25 0529b18〕, 【經】〔T25 0530c01〕, 【論】〔T25 0531b03〕, 【經】〔T25 0532a06〕, 【論】〔T25 0532b10〕. All fourteen tags fall exactly at the head of their blocks, with no transition of the embedded type; the cut point is fixed at the fascicle boundary (spanning fascicles, divided by the fascicle boundary), falling exactly between Treatise ③ and Sūtra ④—the fascicle boundary is itself the Sūtra–Treatise boundary, and there is no division cutting across a Sūtra or Treatise section.

As for the number of questions and answers, the chapter has nine rounds at the top level in all (searching back for 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" in the source text of the two units: three rounds in the First Part〔0523a11／0524b02／0524c17〕 and six in the Last Part〔0528b24／0530a13／0530a20／0530a26／0530b03／0530b09〕, all located within the Treatise sections); five rounds of the Last Part are packed together in Treatise ⑤'s explanation of the Buddha-eye, advancing in a linked chain (the discussion of the five eyes, seeing the future age, seeing and keeping in mind the final age of the Dharma in the north; see Section II), a distinctive feature of the treatise-form of this chapter. The structure of speakers: the First Part takes as its axis the alternating questions of Śakra Devānām Indra and Śāriputra (in Sūtra ① there are four turns back and forth: Śakra's thought, Śāriputra addressing the Buddha, Śakra addressing Śāriputra, the Buddha telling Śakra; in Sūtra ② Śakra asks about abiding and training, and the Buddha answers; in Sūtra ③ Śāriputra gives four rounds of similes, and Subhūti at the end of Sūtra ③ rises to praise the entrusting well), while in the Last Part the questioner turns to Subhūti (Sūtra ④, the question of fully cultivating and practising) and Śāriputra (Sūtra ⑤, by whose power one writes and upholds; Sūtra ⑥, spreading widely in the north; Sūtra ⑦, the question of the knowledge of the three times). The two axes of meaning also follow this division: the First Part makes clear the person who practises in faith and the dharma of practice in which not abiding is practising, and the Last Part makes clear the merit of writing and upholding, the protective mindfulness of the buddhas, and the entrusting by which prajñā comes forth in the east and travels to the north.

II. Terms Examined

Having the prajñā sūtra reach the ear · the person who practises in faith. The opening of the whole chapter. Śakra thinks: 「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」 tr. "If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas of former lives and kept company with good friends"〔T25 0522a14〕—for the sound of prajñā to pass the ear is already no small condition; how much more to receive and uphold it, draw near to it, read, recite, rightly recollect it, and practise as it is taught. The treatise's explanation gives the reason: 「因先世供養佛、緣今世善知識故，聞般若波羅蜜能信」 tr. "because of the cause of making offerings to the buddhas in former lives and the condition of good friends in this life, on hearing prajñāpāramitā one can have faith"〔T25 0522c12〕, and 「是人於無量阿僧祇劫行六波羅蜜等諸功德，是故雖未得阿鞞跋致地，於深法中不疑、不悔」 tr. "this person has for immeasurable asaṃkhyeya kalpas practised the six perfections and other merits; therefore, although he has not yet attained the ground of the avaivartika, he does not doubt and does not regret in the deep Dharma"〔T25 0522c17〕. Faith is not shallow faith; it is the fruit of long practice—this is what the 「歎信行」 tr. "praise of practising in faith" of this chapter hangs upon.

Like an avaivartika. Śāriputra sets up its standard: one who hears this deep prajñā and is not startled, not terrified, not afraid, and having heard it receives and upholds it and trains in it as it is taught—「當知是善男子、善女人如阿鞞跋致菩薩摩訶薩」 tr. "know that this good man or good woman is like an avaivartika bodhisattva-mahāsattva"〔T25 0522a25〕—the word 「如」 tr. "like" has its measure: he has not yet entered the position of the bodhisattva, yet in power of faith and merit he is no different from one who does not retrogress. The treatise makes clear its criterion: 「是人大福德、智慧、信力故，當知如阿鞞跋致無異」 tr. "because this person has great merit, wisdom, and power of faith, know that he is like an avaivartika, no different"〔T25 0522c27〕.

Disparaging prajñā · long habit in former lives. The reverse side of faith. 「若有善男子、善女人呰毀深般若波羅蜜者，當知是人前世亦呰毀深般若波羅蜜」 tr. "If there are good men and good women who disparage the deep prajñāpāramitā, know that these people in a former life also disparaged the deep prajñāpāramitā"〔T25 0522b01〕—the treatise explains: 「如厚福德者，從久積集；不信毀呰者，亦從久習」 tr. "As one of thick merit comes from long accumulation, so one who disbelieves and disparages also comes from long habit"〔T25 0523a10〕. Faith and disparagement alike are not the matter of a single life. The treatise sets a question: one who disparaged in a former life should fall into hell; by what condition does he again get to hear prajñā? Three answers are given together: 「是人墮地獄罪畢，還來毀呰，不說次後身」 tr. "this person fell into hell, and when the offence was exhausted came back and disparages again; it does not speak of the very next body"〔T25 0523a13〕; 「作業積集厚重，則能與果報」 tr. "when the karma done has accumulated thick and heavy, it can then give its result"〔T25 0523a14〕, so that one whose accumulated karma is not yet thick is born among humans by remaining merit and continues again not to believe; 「五逆罪，次後身必受；餘罪不爾，或次後身、或久後身」 tr. "the five heinous sins are necessarily received in the very next body; other offences are not so—either in the very next body or in a body long after"〔T25 0523a17〕—the three explanations are recorded side by side, and the treatise-author does not decide on one alone.

To worship prajñā is to worship omniscience. Śakra's cry: 「我禮般若波羅蜜！禮般若波羅蜜，是禮一切智」 tr. "I worship prajñāpāramitā! To worship prajñāpāramitā is to worship omniscience"〔T25 0522b18〕; the Buddha confirms it and gives its reason: 「諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜」 tr. "The omniscience of the buddhas is all born from prajñāpāramitā, and omniscience is prajñāpāramitā"〔T25 0522b21〕. Mother and child are one with each other; to worship the child is to worship the mother—the forerunner of the later 「般若波羅蜜是十方諸佛母」 tr. "prajñāpāramitā is the mother of the buddhas of the ten directions"〔T25 0530a02〕.

Not abiding is training. The backbone of Sūtra ②. Śakra asks how one abides and how one trains, and the Buddha answers by negation: 「若不住色中，為習行般若波羅蜜」 tr. "If one does not abide in form, that is training in prajñāpāramitā"〔T25 0523b10〕; the six perfections likewise: 「不住般若波羅蜜，為習般若波羅蜜」 tr. "not abiding in prajñāpāramitā is training in prajñāpāramitā"〔T25 0523b20〕; inner emptiness up to the eighteen unshared dharmas all follow this same form. Why? 「是菩薩不得色可住可習處」 tr. "this bodhisattva does not find in form a place where he can abide or can train"〔T25 0523b28〕. One level further: 「不習色，若不習色，是名習色」 tr. "not training in form; if one does not train in form, this is called training in form"〔T25 0523c01〕—its ground is the three limits: 「色前際不可得、中際不可得、後際不可得」 tr. "the prior limit of form is unfindable, its middle limit is unfindable, its later limit is unfindable"〔T25 0523c03〕. The treatise explains the meaning of not abiding: 「是菩薩見色無常、苦等過罪，故不住色；若不住色，即是能習行般若波羅蜜」 tr. "this bodhisattva sees the faults of form—impermanence, suffering, and the rest—and therefore does not abide in form; if he does not abide in form, he is then able to train in prajñāpāramitā"〔T25 0524a27〕; it further explains the two senses of training—「『習色』名取色相，若常、若無常等」 tr. "‘training in form’ means grasping at the mark of form, whether as permanent or as impermanent and so on"〔T25 0524b11〕 is what is negated; contemplating the form of the three times as unfindable and not grasping at marks—「是名『能習色等諸法實相』」 tr. "this is called ‘being able to train in the real mark of form and all dharmas’"〔T25 0524b18〕—is what is accomplished.

Very deep · hard to fathom · immeasurable. Śāriputra's three cries, and the Buddha's three answers, all tied to dharmas: 「色如甚深故，般若波羅蜜甚深」 tr. "because the suchness of form is very deep, prajñāpāramitā is very deep"〔T25 0523c05〕, and hard to fathom and immeasurable in the same form. Yet the dharma of practice is still a negation: not practising the depth of form, not practising the unfathomability of form, not practising the immeasurability of form, is practising prajñāpāramitā—「色甚深相為非色」 tr. "the very deep mark of form is not form"〔T25 0523c17〕. The treatise points out its eye: 「凡夫鈍根，故言甚深」 tr. "ordinary people have dull faculties; therefore it is said to be very deep"〔T25 0524c04〕, deep and shallow not being fixed (for the simile, see Section III); 「為眾生及時節、利鈍、初久、懈怠精進故，分別說深淺」 tr. "for the sake of beings, and of the occasion, of sharp and dull, of beginners and the long-practised, of the lax and the vigorous, it distinguishes and speaks of deep and shallow"〔T25 0524c11〕.

Not to be spoken before one who has newly aroused the mind. Śāriputra says to the Buddha that this deep prajñā 「不應在新發意菩薩前說」 tr. "should not be spoken before a bodhisattva who has newly aroused the mind"〔T25 0524a02〕, lest he be startled and terrified, doubt and regret, disparage it and not believe, and 「種三惡道業因緣」 tr. "plant the causes and conditions of the karma of the three evil destinies"〔T25 0525a01〕 (the result of disparaging, 「如〈地獄品〉中說」 tr. "as is said in the Chapter on the Hells"〔T25 0525a01〕—a back-reference within the treatise; see Section VII). The treatise explains that Śāriputra's meaning is not a fixed judgement: 「舍利弗非定心說甚深，得佛意趣，為人故說甚深」 tr. "Śāriputra does not speak of ‘very deep’ with a fixed mind; having grasped the Buddha's intent, he speaks of ‘very deep’ for the sake of people"〔T25 0524c18〕.

Able to believe without having received the prediction · receiving the prediction before long. Śakra asks: is there a bodhisattva who has not received the prediction who hears this deep prajñā and is not startled, not terrified? Śāriputra answers: there is; 「受阿耨多羅三藐三菩提記不久，不過一佛、兩佛」 tr. "he will receive the prediction of anuttarā samyaksaṃbodhi before long, within no more than one buddha or two buddhas"〔T25 0525a07〕; the Buddha confirms it: this bodhisattva 「久發意、行六波羅蜜、多供養諸佛」 tr. "has long aroused the intent, practised the six perfections, and made many offerings to the buddhas"〔T25 0525a09〕. Being able to believe is itself the prior sign of receiving the prediction—the four rounds of similes in Sūtra ③ come forth from this (see Section III).

Entrusting well · the affairs of the bodhisattva. At the end of Sūtra ③ Subhūti praises: 「希有！世尊！諸多陀阿伽度、阿羅呵、三藐三佛陀善付諸菩薩摩訶薩事」 tr. "Rare, World-Honored One! The tathāgatas, arhats, samyaksaṃbuddhas entrust well the affairs of the bodhisattva-mahāsattvas"〔T25 0525c10〕. The treatise glosses 「菩薩事」 tr. "the affairs of the bodhisattva": 「『菩薩事』者，空道，福德道」 tr. "‘The affairs of the bodhisattva’ are the path of emptiness and the path of merit"〔T25 0526c10〕; it further makes clear the mind of the entrusting: 「是故我以慈悲心故善付是菩薩事，不以愛著故」 tr. "therefore it is out of the mind of kindness and compassion that I entrust well these affairs of the bodhisattva, not out of loving attachment"〔T25 0527a27〕. The Buddha himself tells the causes and conditions of the entrusting, listing at length the items of practising oneself and teaching others—the four means of gathering, 「布施、愛語、利益、同事」 tr. "giving, kind speech, beneficial action, and shared endeavour"〔T25 0525c15〕, the ten wholesome paths, the four dhyānas, the six perfections, up to omniscience of all kinds; as for the fruits of the three vehicles, 「自於內不證」 tr. "he himself does not realise them within"〔T25 0525c26〕—he teaches beings to attain the four fruits and the path of the pratyekabuddha while not himself taking realisation: the mark of the entrusting of the power of skilful means. The treatise glosses the four means of gathering at length: 「愛語」 tr. "kind speech" is of two kinds, kind speech according to people's wishes and expounding according to the dharma they love; 「利益」 tr. "beneficial action" is also of two kinds, benefit in this life and later lives, and benefiting with wholesome dharmas; 「同事」 tr. "shared endeavour" is 「菩薩善心，眾生惡心，能化其惡，令同己善」 tr. "the bodhisattva has a wholesome mind, beings have evil minds; he can transform their evil and make it the same as his own good"〔T25 0527a11〕; 「隨其所樂而為說法，是愛語中第一」 tr. "to expound the Dharma to them according to what they delight in is the foremost kind of kind speech"〔T25 0527a13〕.

Full prajñā · not seeing increase or decrease. Sūtra ④ of the Last Part establishes the name: 「不見色增相，亦不見色減相」 tr. "he sees no mark of increase in form, nor does he see any mark of decrease in form"〔T25 0527b12〕, and does not see dharma or non-dharma, the three times, the three realms, the six perfections, up to omniscience of all kinds; this is called fully cultivating and practising prajñā. Its reason: 「諸法無相故，諸法空、欺誑、不堅固，無覺者、無壽者故」 tr. "because dharmas are signless; because dharmas are empty, deceptive, not firm, without a perceiver, without a life"〔T25 0527b22〕. The treatise glosses them name by name: 「用十八空故名『諸法空』」 tr. "because it uses the eighteen emptinesses, it is called ‘dharmas are empty’"〔T25 0528a21〕; when the conditions part, things break and perish, and therefore they are false and deceptive; conditioned dharmas are impermanent and without reality, and therefore not firm; 「眾生空故『無覺者』」 tr. "because beings are empty, ‘without a perceiver’"〔T25 0528a25〕; ‘life’ names the life-faculty; it further gathers them with the sea: 「如大海水，百川萬流，皆合一味」 tr. "like the water of the great sea: a hundred rivers and ten thousand streams all merge into one taste"〔T25 0528a16〕—not discriminating this as dharma and that as non-dharma, all alike are dharma.

Inconceivable · to abide in it is to lose it. 「色不可思議故，所說不可思議」 tr. "because form is inconceivable, what is spoken is inconceivable"〔T25 0527b25〕; yet if one knows form to be inconceivable and abides in this inconceivability, 「則不能具足般若波羅蜜」 tr. "then one cannot fully practise prajñāpāramitā"〔T25 0527c02〕—the treatise explains: 「取不可思議相故」 tr. "because one grasps at the mark of the inconceivable"〔T25 0528b05〕; and 「因果相似故」 tr. "because cause and result resemble each other"〔T25 0528b03〕, 「不可思議即是畢竟空，諸法實相常清淨」 tr. "the inconceivable is ultimate emptiness; the real mark of all dharmas is ever pure"〔T25 0528b29〕. The negation itself cannot be grasped either; this is the base pattern running consistently through this passage and the form of not abiding in Sūtra ②.

Long practice · not discriminating the mark and nature of form. Subhūti asks who will believe and understand, and the Buddha answers: one who has 「久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨」 tr. "long practised the six perfections, planted roots of goodness, drawn near to and made offerings to many buddhas, and kept company with good friends"〔T25 0527c05〕. Asked again what long practice is, the Buddha does not answer with years; he answers with non-discrimination: 「不分別色，不分別色相，不分別色性」 tr. "not discriminating form, not discriminating the mark of form, not discriminating the nature of form"〔T25 0527c09〕. The treatise brings out the distinction of mark and nature: 「色實性名法性，畢竟空故」 tr. "the real nature of form is called the nature of dharmas, because it is ultimately empty"〔T25 0528b22〕; 「是相積習成性；譬如人瞋，日習不已，則成惡性」 tr. "this mark, accumulated by habit, becomes nature; it is like a person's anger: practised daily without ceasing, it becomes an evil nature"〔T25 0528b25〕; 「如見烟知火，烟是火相，而非火也」 tr. "as on seeing smoke one knows there is fire: smoke is the mark of fire, but it is not fire"〔T25 0528b26〕—mark and nature sometimes differ; 「如熱是火相，亦是火性」 tr. "as heat is the mark of fire and also the nature of fire"〔T25 0528b27〕—sometimes they do not differ; the two forms are recorded together. It further gathers the meaning of ‘long’ into practice: 「菩薩雖日月年歲不久，能如是行，是名久」 tr. "though the bodhisattva's days, months, and years be not long, if he can practise thus, this is called long"〔T25 0528c01〕.

The heap of precious treasure · the heap of purity. Subhūti's two praises. 「般若波羅蜜是珍寶聚」 tr. "prajñāpāramitā is the heap of precious treasure"〔T25 0528c04〕—the treatise glosses: 「『珍寶』者，所謂須陀洹果，能滅三結惡毒故」 tr. "‘Precious treasure’ means the fruit of the srota-āpanna, because it can destroy the evil poison of the three fetters"〔T25 0528c05〕, and so on up to anuttarā samyaksaṃbodhi, which can destroy all afflictions together with their residual habits; cause and result spoken of together are called the heap of precious treasure. 「般若波羅蜜是清淨聚」 tr. "prajñāpāramitā is the heap of purity"〔T25 0528a02〕—the treatise glosses: 「色等法中正行不邪，名為『清淨』」 tr. "to practise rightly and not wrongly among dharmas such as form is called ‘purity’"〔T25 0528c10〕, up to not being attached even to ultimate emptiness and not being attached even to the inconceivable. Further, 「如如意寶珠無有瑕穢」 tr. "like the wish-fulfilling jewel, it has no flaw or stain"〔T25 0528c16〕, yet people themselves raise wrong views and wish to hinder and destroy it—「譬如人眼翳，見妙珍寶，謂為不淨」 tr. "just as a person whose eyes are clouded sees a wondrous precious treasure and takes it to be impure"〔T25 0528c18〕.

Hindrance · the deeds of Māra · writing quickly and practising quickly. The adverse condition of the heap of precious treasure. 「是甚深般若波羅蜜，多有留難」 tr. "This very deep prajñāpāramitā has many hindrances"〔T25 0528c22〕; therefore in writing, upholding, reading, reciting, and cultivating it 「應當疾書」 tr. "one should write it quickly"〔T25 0528c23〕 and accomplish it quickly—「若能一月書成，當應勤書」 tr. "if one can finish writing it in a month, one should write it diligently"〔T25 0528c27〕, and so on up to a year. The treatise sums up the name: 「留難者，魔事等壞般若波羅蜜因緣」 tr. "hindrances are the deeds of Māra and other causes and conditions that destroy prajñāpāramitā"〔T25 0529b18〕; 「人身無常，有為法不可信」 tr. "the human body is impermanent; conditioned dharmas cannot be trusted"〔T25 0529b25〕; 「釋迦文佛出惡世故，多有留難」 tr. "because Śākyamuni Buddha appeared in an evil age, there are many hindrances"〔T25 0529b26〕. The workings of Māra the treatise enumerates one by one: entering people's bodies to disturb them, making the writer weary, teacher and disciple not in harmony, the faults of the Dharma-teacher; and against the meaning of emptiness in prajñā he makes difficulties from both ends—「譬如裸人，自言：『我著天衣。』」 tr. "like a naked man who says of himself, ‘I am wearing heavenly garments’"〔T25 0529c11〕, mocking it as having no place to be practised; or 「魔作好身，若善知識身」 tr. "Māra takes on a fine body, or the body of a good friend"〔T25 0529c12〕 and urges one to take nirvāṇa at once. Yet Māra can never destroy it: 「大能破小故」 tr. "because the great can break the small"〔T25 0529c20〕; 「般若波羅蜜是真智慧，其力甚大；魔事虛誑」 tr. "prajñāpāramitā is true wisdom, and its power is very great; the deeds of Māra are false and deceptive"〔T25 0529c22〕; though the practitioner is not yet complete, 「得其氣分故，魔不能壞」 tr. "because he has obtained a share of its breath, Māra cannot destroy him"〔T25 0529c23〕.

The Buddha's power · the protective mindfulness of the buddhas · the Buddha-eye sees this person. Śāriputra asks by whose power Māra cannot hinder, and the Buddha answers: 「是佛力故，惡魔不能留難」 tr. "it is by the Buddha's power that the evil Māra cannot hinder"〔T25 0529a10〕, and it is also the power of the present buddhas of the ten directions. The treatise judges their positions: 「惡人中魔為大，善人中佛為大」 tr. "among evil people Māra is the greatest; among good people the Buddha is the greatest"〔T25 0529c25〕; 「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」 tr. "prajñāpāramitā is the mother of the buddhas of the ten directions; when someone wishes to ruin it, they cannot but protect it"〔T25 0530a02〕. Going further, the sūtra says that the buddhas of the ten directions 「皆識、皆以佛眼見是善男子、善女人」 tr. "all know, and all see with the Buddha-eye, these good men and good women"〔T25 0529a26〕—from this the treatise opens the discussion of the five eyes (five linked questions and answers): 「天眼有二種：一者、佛眼所攝，二者、不攝」 tr. "the divine eye is of two kinds: first, that included in the Buddha-eye; second, that not included"〔T25 0530a15〕, and the one included in the Buddha-eye sees the beings of the three times without limit and without measure; 「法眼入佛眼中，但見諸法，不見眾生」 tr. "the Dharma-eye, entering into the Buddha-eye, sees only dharmas and does not see beings"〔T25 0530a18〕; 「慧眼入佛眼中，不見法，但見畢竟空」 tr. "the wisdom-eye, entering into the Buddha-eye, does not see dharmas but sees only ultimate emptiness"〔T25 0530a19〕—the wisdom-eye, being signless and sharp, is not suited to looking upon beings; 「五眾和合，假名眾生」 tr. "the five aggregates come together and are provisionally named a being"〔T25 0530a29〕, and therefore they are seen with the divine eye included in the Buddha-eye; 「為世諦故說，非第一義諦」 tr. "it is spoken for the sake of worldly truth, not the truth of the highest meaning"〔T25 0530b02〕. The last question asks why the Buddha sees and keeps in mind the sinful beings of the north in the final age of the Dharma, and it is answered with 「佛大悲相，愛徹骨髓」 tr. "the mark of the Buddha's great compassion: his love penetrates to the bone and marrow"〔T25 0530b11〕.

The great mind · establishing the vow · the great result. In Sūtra ⑦ the Buddha tells of the original vow of those who uphold the sūtra: 「我行菩薩道時，當度無數百千萬億眾生」 tr. "when I practise the bodhisattva path, I shall deliver countless hundreds of thousands of myriads of koṭi of beings"〔T25 0532a06〕; they establish the vow before the Buddha and before past buddhas, and the Buddha knows their minds and rejoices; 「發願欲生他方世界現在諸佛說深般若波羅蜜處」 tr. "they make the vow wishing to be born in other worlds where present buddhas expound the deep prajñāpāramitā"〔T25 0532a18〕. The treatise explains the great mind: through pure merit one obtains the superior and wondrous five desires and yet can use them to the full and give them away freely as one wishes; hearing the Dharma, the mind attached to desire ceases, and in inner and outer giving there is nothing begrudged. The last sentence of the chapter gathers up the admonition on the negative side: 「若悋惜法，則常生邊地無佛法處」 tr. "If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma"〔T25 0532c21〕.

III. Similes and Stories

The principal similes of this chapter are extremely rich; the four rounds of similes given by Śāriputra in Sūtra ③ are the headings of the whole chapter, and the treatise's explanation matches each simile to the Dharma; incidents are cited from sūtras twice (the Sūtra of Holding the Mind and the Bodhisattva Jātaka Sūtra).

The simile of dry wool and wet wool (carrying the meaning ‘faith comes from long practice’). Treatise ①: 「譬如新劈乾毳，隨風東西；濕毳緤緻，則不可動」 tr. "It is like freshly split dry wool, which goes east and west with the wind; wet wool, densely felted, cannot be moved"〔T25 0522c19〕—the bodhisattva who has newly aroused the mind, who has not long cultivated virtue, whose merit made is thin, and who follows what others say, is like dry wool going with the wind; one who has long cultivated merit and does not follow what others say can believe and receive the deep prajñā and is not startled, not terrified. Whether there is power of faith hangs on the thickness or thinness of accumulated practice.

The similes of planting in the sky and of the inchworm following the branch (carrying the meaning ‘able to believe with nothing to rely on’ · a pair of similes set together). Prajñā has no mark to grasp, and yet one can believe and receive it; this is rare—「如人空中種殖，是為甚難」 tr. "like a person planting in the sky: this is very hard"〔T25 0523a01〕. Ordinary people, on obtaining a superior dharma, must abandon their former thing, as on obtaining the joy of dhyāna one abandons the joy of the five desires; 「不能無所依止而有所捨」 tr. "they cannot abandon anything while having nothing to rely on"〔T25 0523a04〕; 「如尺蠖尋條，安前足，進後足，盡樹端」 tr. "like an inchworm following a branch: it sets down its front feet, advances its back feet, and reaches the end of the tree"〔T25 0523a05〕, and having nothing further to rely on, it returns to where it began. The bodhisattva who has not yet attained the path, with nothing to rely on in prajñā, can yet cultivate merit and abandon the five desires—this is a rare thing.

The simile of raindrops and the many streams entering the sea (carrying the meaning 「分別色入如實故甚深」 tr. "it is very deep because it discriminates form and enters it as it really is"). 「如雨渧渧，不名甚深；和合眾流，入於大海，乃名甚深」 tr. "Like raindrops, drop by drop: they are not called very deep; when the many streams come together and enter the great sea, only then is it called very deep"〔T25 0524b23〕—it is not merely that form seen by the eye is very deep; because prajñā discriminates form and enters it as it really is, it is very deep; the divine eye and the fleshly eye see it as shallow, while contemplated by the wisdom-eye it is deep beyond fathoming.

The simile of water whose depth is not fixed (carrying the meaning ‘deep and shallow are spoken for people's sake’). 「譬如水深淺無定，若於小兒則深，長者則淺」 tr. "It is like water, whose depth and shallowness are not fixed: to a small child it is deep, to a grown man it is shallow"〔T25 0524c06〕; even the great sea is deep to humans, and 「於羅睺阿修羅王則淺」 tr. "to the asura king Rāhu it is shallow"〔T25 0524c07〕. To ordinary people, to those who have newly aroused the mind, and to the lax it is very deep; to the avaivartika who has long accumulated virtue it is shallow; 「諸佛如羅睺阿修羅王，於一切法無有深者」 tr. "the buddhas are like the asura king Rāhu: among all dharmas there is none that is deep to them"〔T25 0524c09〕, 「得無礙解脫故」 tr. "because they have attained unobstructed liberation"〔T25 0524c10〕. A small simile of the same type is further attached to those who have newly aroused the mind: 「譬如深水，不應使小兒渡，應教大人令渡」 tr. "it is like deep water: one should not have a small child cross it; one should teach a grown person to cross it"〔T25 0524c23〕.

The simile of the prior signs on the dangerous road (one of the four similes of Sūtra ③ · the treatise's full matching to the marks of the Dharma). A person wishing to cross a dangerous road through a wilderness of four hundred yojanas first sees herdsmen, boundary marks, gardens, and other signs, knows that the town and village are not far, and his mind finds peace. The treatise matches it item by item to the Dharma: 「『險道』者即是世間」 tr. "‘The dangerous road’ is the world"〔T25 0526b05〕, the two forms from a hundred yojanas to four hundred yojanas being matched with the three realms and with the grounds of the two vehicles (the forward and the reversed matching both recorded); 「魔界是生死，佛界是般若波羅蜜、甘露法味不死之處」 tr. "the realm of Māra is birth and death; the realm of the Buddha is prajñāpāramitā, the place of the deathless where the Dharma has the taste of ambrosia"〔T25 0526b14〕; 「『園林』者，隨佛道禪定、智慧等樂」 tr. "‘Gardens’ are the joys of meditation, wisdom, and the like that accord with the Buddha-path"〔T25 0526b15〕; 「『聚落』者，是柔順法忍」 tr. "‘The village’ is the compliant acceptance of dharmas"〔T25 0526b17〕, 「『邑』是無生法忍」 tr. "‘the town’ is the acceptance of the non-arising of dharmas"〔T25 0526b17〕, 「『城』是阿耨多羅三藐三菩提」 tr. "‘the city’ is anuttarā samyaksaṃbodhi"〔T25 0526b18〕; 「『賊』者，是我等六十二邪見」 tr. "‘Bandits’ are the sixty-two wrong views, the view of self and the rest"〔T25 0526b20〕, 「『惡蟲』者，是愛、恚等諸煩惱」 tr. "‘evil insects’ are the afflictions of craving, hatred, and the rest"〔T25 0526b21〕. The Buddha approves the simile—「以麁喻細，以世間喻出世間」 tr. "using the coarse as a simile for the subtle, using the worldly as a simile for the world-transcending"〔T25 0526b28〕.

The three similes of the great sea, early spring, and the woman with child (the rest of the four similes of Sūtra ③ · the treatise's brief matching). One who wishes to see the great sea, not seeing the mark of trees or the mark of mountains, knows that the sea is not far—「『大海水』是無上」 tr. "‘the water of the great sea’ is the unsurpassed"〔T25 0526b29〕 path, and level ground without trees or mountains is the scrolls of the prajñā sūtra and the like. In early spring, when the old leaves have fallen, one knows that new leaves, flowers, and fruit will come forth before long—「『樹果』是無上道，『樹華』是阿鞞跋致地」 tr. "‘the fruit of the tree’ is the unsurpassed path; ‘the flowers of the tree’ are the ground of the avaivartika"〔T25 0526c01〕, and the falling of the old leaves is the ceasing of afflictions, wrong views, doubt, and the like. A woman with child, her body heavy and weary of her former habits, knows that the birth is not far—「『母人』是行者」 tr. "‘the woman’ is the practitioner"〔T25 0526c04〕, and the body she carries is the unsurpassed path. The four similes together prove one thing: to get to hear the deep prajñā, receive and uphold it, and rightly recollect it is the prior sign of receiving the prediction.

The simile of practising the path in a dream · the simile of the fish that has swallowed the hook (carrying the meaning 「近受記」 tr. "near to receiving the prediction"). Śāriputra himself explains the intent of his simile: 「夢中心為睡所覆故，非真心所作」 tr. "because in a dream the mind is covered by sleep, it is not what the true mind does"〔T25 0526a23〕; if one who practises the six perfections in a dream is still known to be near the prediction, how much more one who practises them with the real mind while awake. The treatise adds one simile: 「如吞鉤之魚，雖復遊戲池中，當知出在不久」 tr. "like a fish that has swallowed the hook: though it still plays in the pond, know that it will be out before long"〔T25 0526b02〕—one who deeply believes in and delights in prajñā will not long abide in birth and death.

The similes of bitter medicine, lighting a lamp, and a sore taking in poison (three scattered similes). Beings attached to permanence are taught impermanence, and those attached to pleasure are taught suffering—「眾生著常，教無常；著樂者，教苦」 tr. "beings attached to permanence are taught impermanence; those attached to pleasure are taught suffering"〔T25 0526c16〕; at the time of hearing they are not glad, but after long they obtain the joy of peace—「如服苦藥，當時雖苦，後得除患」 tr. "like taking bitter medicine: though bitter at the time, afterwards it removes the illness"〔T25 0526c20〕. The good people of the north teach and transform one another in turn—「如然一燈，展轉皆然」 tr. "as when one lamp is lit, one from another they are all lit"〔T25 0531c21〕. Because people have small faults, Māra finds his opening—「如人有瘡受毒」 tr. "like a person who has a sore and takes in poison"〔T25 0531c24〕.

The simile of the small child and the small stick (carrying the meaning ‘the wisdom-eye does not look upon beings’). The five aggregates come together and are provisionally named a being; 「可以小杖鞭之，不可與大杖」 tr. "one may whip him with a small stick; one may not give him the great stick"〔T25 0530b01〕—like a small child, what he can bear is small; the praise of the bodhisattva who practises prajñā is spoken for the sake of worldly truth, and the great stick of the truth of the highest meaning is not laid upon the provisional name.

The simile of the sun and moon circling Sumeru to the right · the incident of the herbs of the snowy mountains (carrying the meaning ‘prajñā turns and travels through the four directions’). Prajñā goes from the east to the south, the west, and the north—「如日月、五星、二十八宿，常從東方至南方」 tr. "like the sun and moon, the five planets, and the twenty-eight lunar mansions, which always go from the east to the south"〔T25 0531b07〕, circling Mount Sumeru; 「如供養常法右繞」 tr. "as in the constant rule of making offerings one circles to the right"〔T25 0531b09〕, it delivers the people of Jambudvīpa everywhere. The reason it spreads widely in the north: 「北方地有雪山，雪山冷故，藥草能殺諸毒」 tr. "in the lands of the north there are the snowy mountains; because the snowy mountains are cold, the medicinal herbs can kill all poisons"〔T25 0531b25〕, and in the grains eaten there the three poisons cannot rise strongly; 「眾生柔軟，信等五根皆得勢力」 tr. "beings are pliant, and the five faculties beginning with faith all gain strength"〔T25 0531b27〕.

Two incidents cited from sūtras. That Śakra is able to question the Buddha in the great assembly is the Buddha's majestic spiritual power—「如《持心經》說：『佛光明入身中，能問佛事。』」 tr. "as the Sūtra of Holding the Mind says: ‘When the Buddha's light enters the body, one can ask about the Buddha's affairs.’"〔T25 0524a24〕 When the bodhisattva has not yet attained the path, he benefits beings with the joys of this life and later lives—「如《菩薩本生經》說」 tr. "as the Bodhisattva Jātaka Sūtra says"〔T25 0526c22〕. Both citations name their source; this is recorded as it is.

IV. The Sūtra Passage Explained

The chapter-name network: the isolated-reading type appears for the first time (the base text alone uses 「歎信行」 tr. "Praise of Practising in Faith" · the other texts the 「聞持」 tr. "Hearing and Upholding" line · recorded side by side without judgement). The divergence in the name of this chapter belongs to the isolated-reading type, appearing for the first time in this collection—the chapter-name networks of the preceding chapters were of several names transmitted together (three types in Chapter 43, five name-lines in Chapter 44), whereas this chapter shows an opposed structure in which the base text (the Korean Canon on which the Taishō is based) alone uses one name, while the collated texts, the sūtra explained, and the ancient master's commentary consistently use another. Each is recorded in turn on the basis of the base text.

First, the side of this treatise (T25n1509). For the chapter title〔T25 0522a09〕 the base text (the Taishō) reads 「歎信行品」 tr. "Chapter on the Praise of Practising in Faith" (「大智度論釋歎信行品第四十五」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Praise of Practising in Faith, the Forty-fifth"); its chapter-title collation note is one note in six forms—the Song and Yuan read 「大智度論卷第六十六釋聞持品第四十五上」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six, Commentary on the Chapter on Hearing and Upholding, the Forty-fifth, upper", the Ming reads 「大智度論卷第六十六釋聞持品第四十五之上（經作經耳聞持品）」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six, Commentary on the Chapter on Hearing and Upholding, the Forty-fifth, the upper part (the sūtra has ‘Chapter on Passing through the Ear, Hearing and Upholding’)" (the interlinear note naming the variant name of the sūtra explained, 「經耳聞持品」 tr. "Chapter on Passing through the Ear, Hearing and Upholding"), the Palace reads 「大智度論卷第六十六釋第四十五品上聞持品」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six, Commentary on the Forty-fifth Chapter, upper, Chapter on Hearing and Upholding", the Shōgozō reads 「大智度經論釋第四十四品上逕耳品六十六」 tr. "Commentary of the Mahāprajñāpāramitā-upadeśa sūtra-treatise, the Forty-fourth Chapter, upper, Chapter on Passing by the Ear, sixty-six" (a step of -1 + the variant form 「逕耳品」 tr. "Chapter on Passing by the Ear"), and the Ishiyama reads 「摩訶般若波羅蜜品第四十四」 tr. "Mahāprajñāpāramitā Chapter, the Forty-fourth" (sūtra-title form at the head · a step of -1 · no chapter name)—the four texts of the Song, Yuan, Ming, and Palace consistently take 「聞持品」 tr. "Chapter on Hearing and Upholding" as the formal name of this chapter (not a note of the 「亦云」 tr. "also called" form), and 「歎信行品」 tr. "Chapter on the Praise of Practising in Faith" is used, at the layer of the transmitted texts, by 【大】 (the Korean Canon) alone.

Second, the side of the sūtra explained (T223). For this chapter title in Kumārajīva's translation of the Mahāprajñāpāramitā Sūtra〔T08 0313b05〕 the base text reads 「聞持品第四十五」 tr. "Chapter on Hearing and Upholding, the Forty-fifth"; beneath the chapter title there is an inline interlinear note 「丹本耳品」 tr. "Khitan text: Chapter on the Ear", and its collation note makes clear that the four characters 「丹本耳品」 tr. "Khitan text: Chapter on the Ear" are kept only in 【大】 and are absent in the Song, Yuan, Ming, Palace, and Shōgozō—the variant name seen in the Khitan text (the Khitan line collated in the Korean Canon) involves the character 「耳」 tr. "ear". The collation note on the character 「聞」 tr. "hearing" of the chapter title itself: the Song, Yuan, and Ming read 「經耳聞」 tr. "passing through the ear, hearing", and the Palace 「逕耳聞」 tr. "passing by the ear, hearing" (that is, the chapter title of the Song, Yuan, and Ming reads 「經耳聞持品」 tr. "Chapter on Passing through the Ear, Hearing and Upholding" and that of the Palace 「逕耳聞持品」 tr. "Chapter on Passing by the Ear, Hearing and Upholding"—confirming each other across the canons with the T1509 Ming interlinear note 「經作經耳聞持品」 tr. "the sūtra has ‘Chapter on Passing through the Ear, Hearing and Upholding’" and the Shōgozō's 「逕耳品」 tr. "Chapter on Passing by the Ear"); the Shōgozō at this place reads 「摩訶般若波羅蜜經授記」 tr. "Mahāprajñāpāramitā Sūtra, Prediction"—the Shōgozō's title form on the T223 side is again a type of its own; it is recorded word for word, without forcing a merger.

Third, the side of the ancient master's commentary. Jizang's Commentary on the Larger Sūtra (X24n0451) uses 「聞持品」 tr. "Chapter on Hearing and Upholding" throughout the whole book, in four positions—the table of contents, 「聞持品第四十五」 tr. "Chapter on Hearing and Upholding, the Forty-fifth"〔X24n0451 0195b18〕 (written directly as a single name, without an 「亦云」 tr. "also called" note), the chapter title in the main text〔X24n0451 0290b06〕, and two places in the preceding portion that cite it in the running text: 「聞持品就正述勝出，又三」 tr. "The Chapter on Hearing and Upholding, in its proper statement of surpassing, again has three"〔X24n0451 0252b09〕 and 「如聞持品釋也。今文云得如此現世功德」 tr. "as explained in the Chapter on Hearing and Upholding. The present text says that one obtains such merit in the present life"〔X24n0451 0266c04〕—Jizang is uniform throughout in 「聞持品」 tr. "Chapter on Hearing and Upholding", and 「歎信行」 tr. "Praise of Practising in Faith" has zero hits in the whole X24 file.

Fourth, the conclusion on the two sides. The 「聞持」 tr. "Hearing and Upholding" line (including the variant forms 「經耳聞持」 tr. "passing through the ear, hearing and upholding", 「逕耳」 tr. "passing by the ear", and 「耳品」 tr. "Chapter on the Ear") = the Song, Yuan, Ming, Palace, and Shōgozō texts of T1509 + the T223 base text and its texts + Jizang in X24, which take the name from the meaning of receiving and upholding in 「得聞般若波羅蜜經耳者」 tr. "have the prajñāpāramitā sūtra reach their ears"〔T25 0522a15〕 at the beginning of the chapter; 「歎信行」 tr. "Praise of Practising in Faith" = used in isolation by the Korean Canon on which the Taishō is based, which takes the name from the praise of the virtue of the person who practises in faith at the beginning of the chapter. It is judged to be a case of 「異名同品」 tr. "different names for the same chapter"; the two sides are recorded side by side as they are, without judging which text is correct; in this edition the chapter name follows this treatise's base text, 「歎信行品」 tr. "Chapter on the Praise of Practising in Faith" (the main axis for the chapter names of this edition is this treatise's base text, an established ruling; this section does not overturn it). The type in which the base text's isolated reading stands against the majority of the texts appears for the first time in this collection, and its type is recorded as it is.

The -1 step of chapter order (continuing in the Shōgozō and Ishiyama chapter titles · the sūtra-title-form marker within the chapter in the Shōgozō B text · the fascicle-end interlinear numbers alternating). In the Shōgozō and Ishiyama texts of this treatise the chapter order continues in this chapter at a step of -1: the chapter title reads in the Shōgozō 「第四十四品上」 tr. "the Forty-fourth Chapter, upper" and in the Ishiyama 「品第四十四」 tr. "Chapter, the Forty-fourth" (where it should be forty-five), in the same direction and by the same amount as the chapter-by-chapter progression from Chapters 40 to 44. The confirmation in this chapter has four layers. First, the chapter title (see above). Second, the sūtra-title-form marker within the chapter in the Shōgozō B text—at the head of Sūtra ③〔T25 0525a03〕 the collation note on the character 【經】 has the Shōgozō B reading 「摩訶般若波羅蜜品第四十四之二」 tr. "Mahāprajñāpāramitā Chapter, the Forty-fourth, part two": the Shōgozō B text (a witness newly appearing in this chapter; see Section VIII for details) itself places a segment marker in sūtra-title form in the middle of the chapter, likewise at the -1 step 「第四十四」 tr. "the Forty-fourth", and carrying the sub-division 「之二」 tr. "part two"—the same -1-step chain appearing independently in a newly emerging collation text and at a position within the chapter; this type appears for the first time in this collection. Third, the interlinear numbers at the end of Fascicle 66 alternating—at the fascicle-end title〔T25 0527a29〕, the interlinear note on the character 「六」 tr. "six": the Song and Shōgozō read 「六（釋第四四品上）」 tr. "six (commentary on chapter four-four, upper)", the Palace 「六（釋第四十五品上）」 tr. "six (commentary on the forty-fifth chapter, upper)", and the Yuan 「六（釋第四十五品之上）」 tr. "six (commentary on the forty-fifth chapter, the upper part)"—the Song here follows 「四四」 tr. "four-four" (the -1 direction), while the Palace and Yuan are at the correct step 「四十五」 tr. "forty-five"; the numbers alternate among the three lines, a fluctuation of title numbers inherent in the transmission layer of the base text, recorded as it is without judgement. Fourth, the title and end of Fascicle 67—for the continuation title of Fascicle 67〔T25 0527b02〕 the Shōgozō reads 「大智度經論釋第四十四品下六十七」 tr. "Commentary of the Mahāprajñāpāramitā-upadeśa sūtra-treatise, the Forty-fourth Chapter, lower, sixty-seven" (the -1 step consistent), and the Shōgozō B lacks this title (the whole segment absent); at the end of Fascicle 67〔T25 0532c23〕, the interlinear note on the character 「七」 tr. "seven": the Song 「七（釋第四十五品下）」 tr. "seven (commentary on the forty-fifth chapter, lower)", the Yuan 「七（釋第四十五品之下）」 tr. "seven (commentary on the forty-fifth chapter, the lower part)", and the Palace 「七（釋第四十五品下）」 tr. "seven (commentary on the forty-fifth chapter, lower)" are all at the correct step, while the Shōgozō reads 「七（釋第四十四品了）」 tr. "seven (commentary on the forty-fourth chapter ended)"—the Shōgozō's tail note is also at the -1 step, and uses a closing form with the character 「了」 tr. "ended". The Shōgozō, the Shōgozō B, the Ishiyama, and the Song (in one place), each from its own source, deviate in the same direction; this is recorded without judgement, and the mechanism is not forced into an explanation.

The +1 offset of the n attribute in the T223 mulu (continuing). On the mulu encoding layer on the T223 side of the sūtra explained: the n attribute of this chapter's mulu is marked 「46」 tr. "the number 46" while the displayed text is marked 「45 聞持品」 tr. "45 Chapter on Hearing and Upholding"〔T08 0313b05〕—the +1 offset of the n attribute has been seen repeatedly since Chapter 41, and it continues in this chapter (Chapter 44 n=45, this chapter n=46, +1 continuously chapter by chapter); the sequence of displayed chapter numbers is itself continuous and without error, and the alignment takes the word-for-word comparison of the displayed text and the content as the standard; this is recorded as it is, without forcing an explanation.

Full comparative reading of the cited sūtra (two-sided collation · sentence-by-sentence check of the opening · comparison group). The opening of Sūtra ① in this treatise and the "Hearing and Upholding" chapter of the sūtra explained are almost word for word the same text—this treatise reads 「爾時釋提桓因作是念：『若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨……』」 tr. "At that time Śakra Devānām Indra thought: ‘If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas of former lives and kept company with good friends …’"〔T25 0522a14〕; T223 at the same passage reads 「爾時釋提桓因作是念：『若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨……』」 tr. "At that time Śakra Devānām Indra thought: ‘If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas of former lives and kept company with good friends …’"〔T08 0313b06〕—the same opening of Śakra's thought, the same scene structure (who thinks, of whom he thinks, to what virtue it is tied), the text entirely the same, differing only at the layer of punctuation. The comparison group: the three strings of Chinese characters 「得聞般若波羅蜜經耳者」 tr. "have the prajñāpāramitā sūtra reach their ears", 「不分別色，不分別色相，不分別色性」 tr. "not discriminating form, not discriminating the mark of form, not discriminating the nature of form", and 「後時當在北方廣行」 tr. "later it will spread widely in the north" each appear only once in the whole T223 sūtra and in the whole T1509 treatise (one place each, all in this chapter); the alignment is unique, with no other chapter to be confused with it, and it is not a weak judgement made by 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 chapter name on two sides, the chapter body word for word the same text). The seven Treatise layers of this treatise are a structural expansion in the form of a treatise; the sūtra explained has no such layer, and this is not a textual variant. The entry-by-entry statistics of the collation witnesses on the T223 side of the sūtra explained within the scope of the comparative reading for this chapter were not unfolded here (only the two entries, the note on the character 「聞」 tr. "hearing" in the chapter title and the note on the Khitan-text interlinear note, have been supplementarily checked word for word as above); the fact that they were not unfolded is recorded as it is, left to later collation to check, and no estimate is used to fill the number.

V. The Prajñā Eye

The eye of this chapter lies in this: the single word 「信」 tr. "faith" is pursued by the treatise-author to its root—faith is not a posture at the starting point; it is the fruit of long practice; and what prajñā relies upon to move through the world is precisely this thread of faith. Its meaning can be summarised in five layers.

First, one whose ears the sūtra has reached is already a person of fruit. Śakra's thought establishes this from the beginning of the chapter: 「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨」 tr. "If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas of former lives and kept company with good friends"〔T25 0522a14〕—the sound of prajñā passing the ear is itself the proof of causes in former lives. Faith and disparagement follow the same law: 「如厚福德者，從久積集；不信毀呰者，亦從久習」 tr. "As one of thick merit comes from long accumulation, so one who disbelieves and disparages also comes from long habit"〔T25 0523a10〕. Therefore one who hears and is not startled, not terrified, is 「如阿鞞跋致」 tr. "like an avaivartika", and one who can believe receives the prediction 「不過一佛、兩佛」 tr. "within no more than one buddha or two buddhas"〔T25 0525a07〕—the depth or shallowness of faith is the nearness or farness of the position; the four similes (the dangerous road, the great sea, early spring, the woman with child) are all set up for this.

Second, not abiding is training—faith is not abiding in attachment. Sūtra ② turns the dharma of practice wholly into negation: 「若不住色中，為習行般若波羅蜜」 tr. "If one does not abide in form, that is training in prajñāpāramitā"〔T25 0523b10〕, and so on up to 「不習色，若不習色，是名習色」 tr. "not training in form; if one does not train in form, this is called training in form"〔T25 0523c01〕, its ground being only the unfindability of the three limits. To believe in prajñā and abide in prajñā is to lose prajñā; this is the same base pattern as Sūtra ④, where one who 「知色是不可思議」 tr. "knows form to be inconceivable" and abides in it 「則不能具足般若波羅蜜」 tr. "then cannot fully practise prajñāpāramitā"〔T25 0527c02〕—one cannot grasp at the mark even of the negation itself.

Third, deep and shallow lie in the person, not in the Dharma. 「凡夫鈍根，故言甚深」 tr. "ordinary people have dull faculties; therefore it is said to be very deep"〔T25 0524c04〕; water's depth is not fixed, deep to a small child and shallow to a grown man, and 「諸佛如羅睺阿修羅王，於一切法無有深者」 tr. "the buddhas are like the asura king Rāhu: among all dharmas there is none that is deep to them"〔T25 0524c09〕. Therefore 「為眾生及時節、利鈍、初久、懈怠精進故，分別說深淺」 tr. "for the sake of beings, and of the occasion, of sharp and dull, of beginners and the long-practised, of the lax and the vigorous, it distinguishes and speaks of deep and shallow"〔T25 0524c11〕—very deep is not the self-nature of prajñā; it is the reflection of the power of beings' faith; this chapter praises practising in faith precisely because where the power of faith reaches, the deep becomes shallow of itself.

Fourth, treasure meets many hindrances; the mother of the buddhas is protected by the buddhas. 「世間以珍寶故，多有賊出；般若即是大珍寶故，多有留難」 tr. "In the world, because of precious treasure, many bandits appear; because prajñā is the great precious treasure, it has many hindrances"〔T25 0529c01〕—the heap of precious treasure and hindrance give rise to each other, and so one is taught to write quickly and practise quickly. Yet the power of protection comes from above to below: 「是佛力故，惡魔不能留難」 tr. "it is by the Buddha's power that the evil Māra cannot hinder"〔T25 0529a10〕; 「般若波羅蜜是十方諸佛母，人欲沮壞，不得不護」 tr. "prajñāpāramitā is the mother of the buddhas of the ten directions; when someone wishes to ruin it, they cannot but protect it"〔T25 0530a02〕—prajñā gives birth to the buddhas, and the buddhas in turn protect prajñā; the buddhas of the ten directions 「皆識、皆以佛眼見是善男子、善女人」 tr. "all know, and all see with the Buddha-eye, these good men and good women"〔T25 0529a26〕, and at the moment when a single person who upholds the sūtra writes, reads, and recites it, the Buddha-eyes of the ten directions are there.

Fifth, the Dharma does not perish of itself—it comes forth in the east and travels to the north. The Buddha appears in the east and expounds prajñā; after his extinction prajñā 「當至南方國土」 tr. "will go to the lands of the south"〔T25 0530c02〕, passes to the west, passes to the north, and 「是時北方當作佛事」 tr. "at that time the north will do the work of the Buddha"〔T25 0530c20〕; its reason lies in one sentence: 「我法盛時，無有滅相」 tr. "When my Dharma flourishes, it has no mark of extinction"〔T25 0530c21〕. The Buddha is not in the world, and yet prajñā moves through the world; the work of the Buddha does not borrow the Buddha's body—where it meets the final age of the Dharma is precisely in the hands of those who practise in faith, writing, upholding, reading, and reciting. The admonition at the end of the chapter gathers up the whole: 「若悋惜法，則常生邊地無佛法處」 tr. "If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma"〔T25 0532c21〕—since the movement of prajñā through the world is tied to people, to begrudge the Dharma is to cut oneself off from the Dharma. This is the heart of the Chapter on the Praise of Practising in Faith.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary; the ancient masters' citations and explanations lean wherever the material happens to fall. The ancient masters' rereading of this chapter is of a single school only: Jizang's commentary, which explains the sūtra being explained, preserves a complete dedicated section; Huiying's commentary, which explains the treatise, has zero coverage of this chapter; Junzheng's book has no citation of this chapter; and the search back through the two Tiantai lines for this chapter's name and content is closed with a negative finding (see below). 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 "Hearing and Upholding" chapter of the sūtra explained begins at〔X24n0451 0290b06〕 (the mulu 「聞持品第四十五」 tr. "Chapter on Hearing and Upholding, the Forty-fifth", immediately following the point where the commentary on Chapter 44, "Universal Praise", ends, the two chapters continuing without a seam) and runs up to just before〔X24n0451 0293c24〕 (before the start of the next mulu, 「魔事品第四十六」 tr. "Chapter on the Deeds of Māra, the Forty-sixth"; this section determines it by the continuous sequence of the mulu), covering the whole sūtra text of this chapter. Three points are worth recording. First, the overall judgement of the chapter's position—「未依論主前，上來三周說竟，今第四廣說」 tr. "Before following the treatise-author: the three rounds above have been spoken to completion; now comes the fourth, the extended exposition"〔X24n0451 0290b07〕: Jizang takes this chapter as the head of the fourth, extended exposition among the four rounds of the Dharma-teaching of the Larger Sūtra, and divides the forty-three chapters as a whole into two sections. Second, the division into person and Dharma following the treatise—「今依論，上來五品歎法說般若，今半品歎人歎行般若，人即說般若也」 tr. "Now, following the treatise: the five chapters above praise the Dharma, expounding prajñā; now this half-chapter praises the person and praises the practice of prajñā—the person is the one who expounds prajñā"〔X24n0451 0290b13〕: Jizang explicitly marks 「依論」 tr. "following the treatise" (that is, following this treatise), with the preceding five chapters praising the Dharma and this chapter praising the person and praising the practice—the division 「歎人歎行」 tr. "praising the person and praising the practice" matches the meaning of the base text's chapter name 「歎信行」 tr. "Praise of Practising in Faith" (although Jizang follows the name 「聞持」 tr. "Hearing and Upholding", what his structural division sees is precisely the person who practises in faith, and the meanings of the two names converge here; this is recorded as it is, without substituting for a settled reading). Third, the division concerning the person of faith—「初三：一、明信人之德；二、明不信人失；三、天主尊敬般若以成歎人」 tr. "The beginning has three parts: first, making clear the virtue of the person of faith; second, making clear the failing of the person without faith; third, the lord of the gods honouring prajñā, thereby completing the praise of the person"〔X24n0451 0290b16〕: dividing the beginning of the chapter by the virtue of the person of faith and the failing of the person without faith, it agrees completely with the account of the two ways of faith and disparagement in Sūtra ① of this chapter.

Huiying's Commentary (X46n0791) · zero coverage (recorded as it is). It is the only ancient commentary explaining this treatise, and it survives only in fragmentary fascicles. Searching back through the whole X46n0791 file for the two lines of this chapter's name ("Praise of Practising in Faith" / "Hearing and Upholding") gives zero hits in every case; Fascicles 66 and 67 of the treatise, to which this chapter belongs, lie outside the range covered by the surviving fragments—zero coverage is the actual state of the fragments, not a failure of the search, and the negative result is recorded as it is.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as it is). Searching back through the whole X46n0784 file for the two lines of the chapter name gives zero hits; Junzheng has no named citation of this chapter. The case of a doubtful citation on the side of Chapter 42, 「無有一法不入法性」 tr. "there is not a single dharma that does not enter the nature of dharmas", whose two occurrences are both explicitly tied to 「嘆淨品／歎淨品」 tr. "the Chapter on the Praise of Purity (in its two written forms)", has already been closed with a negative finding in the ledger of Chapter 44; it has no bearing on this chapter and is not listed again.

The two Tiantai lines · closed with a negative finding (a dedicated check, recorded as fact). Zhiyi's Great Calming and Contemplation (T46n1911), Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912), Zhiyi's Profound Meaning of the Lotus (T33n1716), and Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717) were searched back word for word: 「聞持品」 tr. "Chapter on Hearing and Upholding" and 「歎信行品」 tr. "Chapter on the Praise of Practising in Faith" give zero hits in every case. Although the two words 「信行」 tr. "practising in faith" and 「法行」 tr. "practising by the Dharma" appear often in the four works, each place checked belongs to the general use of the categorical terms 「信行人、法行人」 tr. "the person who practises in faith, the person who practises by the Dharma" in the classification of the worthy and the noble, and does not cite this chapter's name or content; the hits for 「十喻」 tr. "the ten similes", checked word for word, all refer to the classic chapter of the ten similes in the treatise's explanation of the first chapter, 「幻焰月空響城夢影像化」 tr. "illusion, mirage, the moon in water, space, echo, the city of the gandharvas, dream, shadow, reflection in a mirror, transformation", and have no bearing on this chapter—the resemblance of wording is purely a sharing of technical terms, not a relation of citation, and it is closed with a negative finding: the two Tiantai lines have no direct citation of this chapter that can be traced. Zero hits are also part of the ledger, and citations from other chapters are not used to fill the gap. Further, the literal 「信行」 tr. "practising in faith" in the body of this chapter appears four times (in the First Part) and four times (in the Last Part), all as a verbal compound in the sense of 「信受奉行」 tr. "believing, receiving, and reverently practising", and not as the specific name of the Abhidharma classificatory term 「信行人」 tr. "the person who practises in faith"; the two layers are recorded separately and not forced together.

VII. Cross-reading and Further Resonances

The line of meaning of this chapter has five points of continuity with what comes before and after, all recorded in this section, without substituting for a settled reading.

First, the chapter-order continuity ‘the great precious treasure → the heap of precious treasure’ (a hard link within this treatise itself). In Sūtra ④ of Chapter 43 the Buddha says 「般若波羅蜜是大珍寶」 tr. "prajñāpāramitā is the great precious treasure", Chapter 44 takes it up with ninety rounds of praise, and in this chapter Subhūti proclaims again 「般若波羅蜜是珍寶聚」 tr. "prajñāpāramitā is the heap of precious treasure"〔T25 0528c04〕, and the treatise glosses it with the treasures of the four fruits and awakening—the name ‘precious treasure’ turns step by step through three chapters, and in this chapter comes to give rise mutually to 「留難」 tr. "hindrance" (「世間以珍寶故，多有賊出」 tr. "In the world, because of precious treasure, many bandits appear"〔T25 0529c01〕), praise turning into protection; this section records the trace of the chapters giving rise to one another in order.

Second, back-references within the chapter and across the work (the treatise-author weaving his own warp and weft). Treatise ① explains the result of disparaging: 「如〈地獄品〉中說」 tr. "as is said in the Chapter on the Hells"〔T25 0525a01〕—pointing to the teaching on the result of disparagement and slander in the Chapter on the Hells in the earlier part of this treatise; Treatise ④ explains a divergent statement that those who have newly aroused the intent can also believe: 「餘品中說『有新發意者亦能信深般若波羅蜜』，今佛說『久發意故能信』」 tr. "In other chapters it is said, ‘there are some who have newly aroused the intent who can also believe the deep prajñāpāramitā’; now the Buddha says, ‘because they have long aroused the intent they can believe’"〔T25 0528b14〕—the treatise-author himself records the difference between two places within the sūtra and reconciles them by question and answer. Further, Treatise ③ explains that Śakra's being able to ask is the Buddha's spiritual power, citing 「如《持心經》說」 tr. "as the Sūtra of Holding the Mind says"〔T25 0524a24〕; Treatise ⑥ explains the bodhisattva's benefiting of beings, citing 「如《菩薩本生經》說」 tr. "as the Bodhisattva Jātaka Sūtra says"〔T25 0526c22〕—two citations of sūtras by name.

Third, the prajñā family recorded by the treatise itself (a documentary ledger self-attested by this treatise). Treatise ⑤ explains the slowness and speed of writing: 「是般若波羅蜜部黨經卷有多、有少，有上、中、下——光讚、放光、道行」 tr. "The sūtra scrolls of the family of this prajñāpāramitā are many and few, upper, middle, and lower—the Praise of Light, the Emission of Light, and the Practice of the Way"〔T25 0529b22〕—the treatise-author himself records the names of three works of the prajñā family, a direct testimony to the genealogy of prajñā transmissions preserved in this treatise itself; it stands as outside and inside to the entrusting in this chapter by which prajñā comes forth in the east and travels to the north, and is recorded as it is.

Fourth, citation by later ages (zero hits in the Tiantai line · recorded as it is). Searching back through the four Tiantai works for the two lines of the chapter name gives zero hits in every case (for details, see the negative finding in Section VI); no named citation of this chapter by the Tiantai line has been found, the same 「未見型」 tr. "not-found type" as Chapters 42 to 44, recorded in its separate layer as it is. The ancient masters' rereading is of Jizang's school alone.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's base pattern of the dharma of practice, ‘not abiding is training’; the meaning of the mother in ‘to worship prajñā is to worship omniscience’ and 「般若是十方諸佛母」 tr. "prajñā is the mother of the buddhas of the ten directions"; the discussion of the five eyes (the divisions of the divine eye included in the Buddha-eye, the Dharma-eye, and the wisdom-eye); and the meaning of the abiding of the Dharma in 「我法盛時，無有滅相」 tr. "When my Dharma flourishes, it has no mark of extinction"—these are the source in the treatise-basket for the meaning of practising prajñā in faith and of protecting the Dharma, and fall under stable citation〔T25n1509 歎信行品·卷六十六–六十七〕; the places where the Heart Sūtra, the Diamond Sūtra, and the Consciousness-only mirror cite this treatise are not yet finalised, and so the citation is soft, awaiting word-for-word verification. This belongs to the further resonance of the meaning of prajñā running down through the sūtras, recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 66 to 67 of the Mahāprajñāpāramitā-upadeśa〔T25 0522a09–0533a02〕 (the main text of the chapter body begins from the chapter title〔T25 0522a09〕; the First Part ends at the fascicle-end title 「大智度論卷第六十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six"〔T25 0527a29〕; the Last Part begins from the continuation title 「大智度論釋歎信行品第四十五之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Praise of Practising in Faith, the Forty-fifth, the Remainder"〔T25 0527b02〕 and ends at the sentence 「若悋惜法，則常生邊地無佛法處」 tr. "If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma"〔T25 0532c21〕, and the fascicle-end title 「大智度論卷第六十七」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-seven"〔T25 0532c23〕 closes the fascicle); the collation text for the sūtra explained is the "Hearing and Upholding" chapter of the Mahāprajñāpāramitā Sūtra〔T08 0313b05 起〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0290b06–0293c24〕, up to just before the end point); Huiying's Commentary (X46n0791) has zero coverage of this chapter, Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has no citation of this chapter, and the two Tiantai lines are closed with a negative finding (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, Shōgozō B, and Ishiyama (the Ishiyama-dera manuscript) texts, as well as the Korean Canon (K), the Korean Canon B text, the Southern Canon, the Northern Canon, and CBETA's collation.

New appearances in the witness layer (the Shōgozō B text appearing in force · three single-occurrence types · listed separately). The composition of the collation witnesses in this chapter marks a change in this collection up to this point: the Shōgozō B text appears over a hundred times in the collation notes of this chapter (unseen or rarely seen in the preceding chapters of this collection), especially densely from Fascicle 67 on; it itself places a sūtra-title-form marker within the chapter (under the character 【經】 at〔T25 0525a03〕 the Shōgozō B places its own line in sūtra-title form—‘Mahāprajñāpāramitā Chapter, the Forty-fourth, part two’—see Section IV), and lacks the whole segment of the Fascicle 67 title—the Shōgozō B and the Shōgozō are two independent transmitted texts, and this ledger records them separately on the basis of the base text without merging them. There are three further single-occurrence types: the Korean Canon B text, two occurrences (〔T25 0525c01〕, the character for ‘pregnant’ in two written forms; 〔T25 0526a26〕, ‘at receiving’ against ‘receiving at’); the Southern Canon, one occurrence (〔T25 0528a07〕, ‘craving’ against ‘food’); the Northern Canon as reported by CB, one occurrence (〔T25 0524c24〕, ‘cause’ against ‘join’ against ‘now’)—single-entry appearances of the Ming-period Southern and Northern Canons, a marginal type in the mechanism of the collation notes, kept word for word and recorded as they are.

Collation notes on the chapter-title / fascicle-title group (the evidential basis for the two sides of the chapter name and for the -1 step · listed separately). The chapter title〔T25 0522a09〕, one note in six forms—「大智度論釋歎信行品第四十五（卷六十六）【大】｜大智度論卷第六十六釋聞持品第四十五上【宋】【元】｜大智度論卷第六十六釋聞持品第四十五之上（經作經耳聞持品）【明】｜大智度論卷第六十六釋第四十五品上聞持品【宮】｜大智度經論釋第四十四品上逕耳品六十六【聖】｜摩訶般若波羅蜜品第四十四【石】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Praise of Practising in Faith, the Forty-fifth (Fascicle Sixty-six)’ in the Taishō; ‘Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six, Commentary on the Chapter on Hearing and Upholding, the Forty-fifth, upper’ in the Song and Yuan; ‘Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six, Commentary on the Chapter on Hearing and Upholding, the Forty-fifth, the upper part (the sūtra has ‘Chapter on Passing through the Ear, Hearing and Upholding’)’ in the Ming; ‘Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six, Commentary on the Forty-fifth Chapter, upper, Chapter on Hearing and Upholding’ in the Palace; ‘Commentary of the Mahāprajñāpāramitā-upadeśa sūtra-treatise, the Forty-fourth Chapter, upper, Chapter on Passing by the Ear, sixty-six’ in the Shōgozō; ‘Mahāprajñāpāramitā Chapter, the Forty-fourth’ in the Ishiyama". At the end of Fascicle 66〔T25 0527a29〕, two notes—「大智度論卷第六十六【大】｜〔－〕【聖乙】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-six’ in the Taishō; [absent] in the Shōgozō B" and 「六【大】｜六（釋第四四品上）【宋】【聖】｜六（釋第四十五品上）【宮】｜六（釋第四十五品之上）【元】」 tr. "‘six’ in the Taishō; ‘six (commentary on chapter four-four, upper)’ in the Song and Shōgozō; ‘six (commentary on the forty-fifth chapter, upper)’ in the Palace; ‘six (commentary on the forty-fifth chapter, the upper part)’ in the Yuan". The continuation title of Fascicle 67〔T25 0527b02〕, one note in five forms—「大智度論釋歎信行品第四十五之餘（卷六十七）【大】｜大智度論卷第六十七釋第四十五品下【宋】【宮】【元】｜大智度論卷第六十七釋聞持品第四十五之下【明】｜大智度經論釋第四十四品下六十七【聖】｜〔－〕【聖乙】」 tr. "‘Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Praise of Practising in Faith, the Forty-fifth, the Remainder (Fascicle Sixty-seven)’ in the Taishō; ‘Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-seven, Commentary on the Forty-fifth Chapter, lower’ in the Song, Palace, and Yuan; ‘Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-seven, Commentary on the Chapter on Hearing and Upholding, the Forty-fifth, the lower part’ in the Ming; ‘Commentary of the Mahāprajñāpāramitā-upadeśa sūtra-treatise, the Forty-fourth Chapter, lower, sixty-seven’ in the Shōgozō; [absent] in the Shōgozō B". At the end of Fascicle 67〔T25 0532c23〕, one note—「七【大】｜七（釋第四十五品下）【宋】｜七（釋第四十五品之下）【元】｜七（釋第四十五品下）【宮】｜七（釋第四十四品了）【聖】」 tr. "‘seven’ in the Taishō; ‘seven (commentary on the forty-fifth chapter, lower)’ in the Song; ‘seven (commentary on the forty-fifth chapter, the lower part)’ in the Yuan; ‘seven (commentary on the forty-fifth chapter, lower)’ in the Palace; ‘seven (commentary on the forty-fourth chapter ended)’ in the Shōgozō". The collation note on the character 「聞」 tr. "hearing" in the T223 chapter title of the sūtra explained〔T08 0313b05〕—‘hearing’ in 【大】; ‘passing through the ear, hearing’ in 【宋】【元】【明】; ‘passing by the ear, hearing’ in 【宮】; ‘Mahāprajñāpāramitā Sūtra, Prediction’ in 【聖】; and the four characters of the inline interlinear note beneath the chapter title, 「丹本耳品」 tr. "Khitan text: Chapter on the Ear", are kept only in 【大】 and are absent in the Song, Yuan, Ming, Palace, and Shōgozō. These are the evidential basis for the two sides of the chapter name, the -1 step, and the alternation of numbers at the fascicle ends—recorded side by side as they are, without forcing a reconciliation.

The special type of five entries corrected by CBETA following the Korean Canon (the lemma being CBETA's correction · listed separately). This chapter has five entries of the special type belonging to CBETA's modern collation layer and corrected following the Korean Canon (K14n0549) (the preceding chapters had only one or two each; this chapter has the most); they were checked word for word against the base text and are listed separately: first,〔T25 0522c07〕「盛（K14n0549_p1154a20）【CB】【麗-CB】｜盡【大】」 tr. "‘flourishing’ in CB and in the Korean Canon as corrected by CB; ‘exhausted’ in the Taishō"—the base text's 「愈更盡」 tr. "all the more exhausted" is changed by CBETA, following the Korean Canon, to 「盛」 tr. "flourishing"; second,〔T25 0524a29〕「倒（K14n0549_p1156b22）【CB】【麗-CB】｜到【大】｜倒【宮】【聖】」 tr. "‘inverted’ in CB and in the Korean Canon as corrected by CB; ‘arrive’ in the Taishō; ‘inverted’ in the Palace and Shōgozō"; third,〔T25 0524c15〕「如（K14n0549_p1157b03）（T25n1509_p0528c04）【CB】【麗-CB】｜知【大】」 tr. "‘like’ in CB and in the Korean Canon as corrected by CB; ‘know’ in the Taishō"—a compound entry giving a double source, including the T number of a parallel passage in Fascicle 67 of this treatise; fourth,〔T25 0525b11〕「山（K14n0549_p1158a20）（T25n1509_p0525b12）【CB】【麗-CB】｜出【大】｜山【宮】【聖】【聖乙】【石】」 tr. "‘mountain’ in CB and in the Korean Canon as corrected by CB; ‘come forth’ in the Taishō; ‘mountain’ in the Palace, Shōgozō, Shōgozō B, and Ishiyama"; fifth,〔T25 0527c05〕「親（K14n0549_p1161c14）（T25n1509_p0527c08）【CB】【麗-CB】｜觀【大】｜親【宮】【聖】【聖乙】」 tr. "‘draw near’ in CB and in the Korean Canon as corrected by CB; ‘contemplate’ in the Taishō; ‘draw near’ in the Palace, Shōgozō, and Shōgozō B". The type of these five entries is recorded as it is, without forcibly classing them as traditional variant readings; the reader-facing text of this edition follows the reading of the current CBETA text.

Forty-seven star entries (all corresp targets native to the chapter · listed separately to record the type). The star-corresp repeated-citation entries of this chapter (one note shared by the same variant reading recurring in the text) number forty-seven, the most in this collection so far, each marked with its entry in the list below; the corresp target of each entry was checked, and the targets of all forty-seven fall within the range of this chapter (native to the chapter), none crossing chapters—a different type from Chapter 43 (one crossing chapters) and Chapter 44 (four crossing chapters), recorded as it is. The bulk of them are repeated occurrences, place by place, of single and double characters such as 「呰／訾」 tr. "disparage (in two written forms)" (the Shōgozō consistently reading the second), 「穩／隱」 tr. "peaceful (in two written forms)" (the Song, Yuan, Ming, and Palace consistently reading the second), 「沮／爼」 tr. "ruin (in two written forms)", 「杖／枚」 tr. "stick / piece", and 「世界／國土」 tr. "world / land" (in several places in the Shōgozō B and Ishiyama, or together with the Shōgozō, reading ‘land’), none of which bears on doctrine. The raw of this chapter has no orig-only point-anchor isolated notes (zero entries)—unlike Chapter 43 (four entries) and Chapter 44 (three entries counted); the item expected to be listed separately was found on actual checking to be absent in this chapter, and the negative result is recorded as it is.

Complete ledger of collation notes (all three hundred and forty-six entries reconciled · raw as it stands · the largest ledger of the series). Below, transcribed as they stand from the working base text—the collation notes of this chapter total three hundred and forty-six app entries, agreeing mechanically with the tool value app 346 of extract --check for the working base text, the largest of this collection's chapter-by-chapter complete ledgers so far. The app entries are listed in full in the order of their appearance in the raw, including the forty-seven star-corresp repeated citations (each entry marked with its target note number and the line where the target falls); the five entries corrected by CBETA following the Korean Canon and the entries of the chapter-title and fascicle-title group are marked with their entries. 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 (three hundred and forty-six · in raw order of appearance · star-corresp marked with each entry)

〔T25 0522a09〕大智度論釋歎信行品第四十五（卷六十六）【大】｜大智度論卷第六十六釋聞持品第四十五上【宋】【元】｜大智度論卷第六十六釋聞持品第四十五之上（經作經耳聞持品）【明】｜大智度論卷第六十六釋第四十五品上聞持品【宮】｜大智度經論釋第四十四品上逕耳品六十六【聖】｜摩訶般若波羅蜜品第四十四【石】(chapter title, one note in six forms · the isolated reading of the Korean Canon, 「歎信行」 tr. "Praise of Practising in Faith", vs the 「聞持」 tr. "Hearing and Upholding" line of the other texts · the Shōgozō and Ishiyama a step of -1 · see Section IV)
〔T25 0522a14〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0522a15〕經【大】｜逕【石】
〔T25 0522a16〕佛【大】｜佛所【宋】【元】【明】【聖】
〔T25 0522a18〕受【大】｜受乃至正憶念【宋】【元】【明】
〔T25 0522b01〕呰毀【大】｜訾毀【宋】【宮】【聖】｜毀訾【元】【明】
〔T25 0522b02〕呰毀【大】｜訾毀【宋】【宮】【聖】｜毀訾【元】【明】(star · corresp → note(0522008) = the note at〔T25 0522b01〕 within the chapter · shared within the chapter)
〔T25 0522b04〕無【大】｜〔－〕【宮】【聖】
〔T25 0522b05〕當知【大】｜〔－〕【宮】【聖】
〔T25 0522b17〕深【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0522b28〕含【大】｜舍【明】
〔T25 0522b28〕含【大】｜舍【明】(star · corresp → note(0522012) = the note at〔T25 0522b28〕 within the chapter · shared within the chapter)
〔T25 0522c06〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0522c06〕主【大】｜王【聖】
〔T25 0522c06〕智【大】｜智慧【聖】
〔T25 0522c07〕愈【大】｜逾【宋】【元】【明】【宮】｜踰【聖】
〔T25 0522c07〕盛（K14n0549_p1154a20）【CB】【麗-CB】｜盡【大】(CBETA correction type following the Korean Canon · listed separately in Section VIII)
〔T25 0522c19〕劈【大】｜擘【元】【明】｜𨐯【宮】｜辟【聖】
〔T25 0522c21〕人【大】｜〔－〕【石】
〔T25 0522c22〕福【大】｜〔－〕【聖】
〔T25 0522c27〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0522c27〕信【大】｜倍【聖】
〔T25 0522c28〕如【大】｜〔－〕【聖】
〔T25 0522c28〕致【大】｜致無畏【聖】
〔T25 0523a01〕可【大】｜〔－〕【石】
〔T25 0523a01〕可【大】｜〔－〕【石】(star · corresp → note(0523001) = the note at〔T25 0523a01〕 within the chapter · shared within the chapter)
〔T25 0523a02〕殖【大】｜植【宋】【元】【明】【宮】
〔T25 0523a02〕凡夫【大】｜凡人【宋】【元】【明】【宮】【聖】
〔T25 0523a06〕未【大】｜未能【石】
〔T25 0523a10〕呰【大】｜訾【聖】
〔T25 0523a10〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0523a11〕呰【大】｜訾【聖】(star · corresp → note(0523005) = the note at〔T25 0523a10〕 within the chapter · shared within the chapter)
〔T25 0523a13〕呰【大】｜訾【聖】(star · corresp → note(0523005) = the note at〔T25 0523a10〕 within the chapter · shared within the chapter)
〔T25 0523a14〕次【大】｜次第【聖】
〔T25 0523a18〕弗【大】｜弗言【聖】
〔T25 0523a23〕愛【大】｜受【聖】
〔T25 0523a30〕釋【大】｜爾時釋【聖】
〔T25 0523b03〕空【大】｜空外空【聖】
〔T25 0523b12〕行【大】｜得【石】
〔T25 0523b14〕習【大】｜習行【宋】【元】【明】【聖】【石】
〔T25 0523b24〕通【大】｜通中【聖】
〔T25 0523b25〕處【大】｜處中【聖】
〔T25 0523b26〕分【大】｜分中【聖】
〔T25 0523b26〕力【大】｜力中【聖】
〔T25 0523b27〕法【大】｜法中【聖】
〔T25 0523b28〕菩薩【大】｜菩薩摩訶薩【聖】
〔T25 0523c19〕相【大】｜想【聖】
〔T25 0523c21〕難【大】｜難可【石】
〔T25 0523c27〕相【大】｜想【宋】【元】【明】【宮】
〔T25 0524a02〕思量【大】｜思議【石】
〔T25 0524a11〕呰毀【大】｜毀呰【宋】【元】【明】｜訾毀【聖】
〔T25 0524a12〕呰【大】｜訾【聖】(star · corresp → note(0523005) = the note at〔T25 0523a10〕 within the chapter · shared within the chapter)
〔T25 0524a15〕【論】【大】｜〔－〕【宋】【宮】(star · corresp → note(0522013) = the note at〔T25 0522c06〕 within the chapter · shared within the chapter)
〔T25 0524a15〕釋曰【大】｜〔－〕【宋】【宮】【聖】
〔T25 0524a18〕善哉【大】｜〔－〕【宋】【宮】【聖】
〔T25 0524a20〕善哉【大】｜〔－〕【宋】【宮】【聖】(star · corresp → note(0524004) = the note at〔T25 0524a18〕 within the chapter · shared within the chapter)
〔T25 0524a29〕倒（K14n0549_p1156b22）【CB】【麗-CB】｜到【大】｜倒【宮】【聖】(CBETA correction type following the Korean Canon · listed separately in Section VIII)
〔T25 0524b03〕各各【大】｜久久【聖】
〔T25 0524b13〕般若【大】｜般若波羅蜜【聖】
〔T25 0524b13〕不習【大】｜色習【聖】
〔T25 0524b14〕滅【大】｜隨滅【宋】【元】【明】【宮】【聖】
〔T25 0524b19〕等【大】｜等習色等【宋】【元】【明】【宮】
〔T25 0524b21〕故【大】｜是【聖】
〔T25 0524c04〕是【大】｜〔－〕【聖】
〔T25 0524c13〕自【大】｜目【宋】
〔T25 0524c15〕如（K14n0549_p1157b03）（T25n1509_p0528c04）【CB】【麗-CB】｜知【大】(CBETA correction type following the Korean Canon · listed separately in Section VIII)
〔T25 0524c23〕致【大】｜致菩薩【聖】
〔T25 0524c24〕渡【大】｜度【聖】
〔T25 0524c24〕令【大】｜合【聖】｜今【北藏-CB】
〔T25 0524c29〕呰【大】｜訾【聖】(star · corresp → note(0523005) = the note at〔T25 0523a10〕 within the chapter · shared within the chapter)
〔T25 0524c29〕呰【大】｜訾【聖】(star · corresp → note(0523005) = the note at〔T25 0523a10〕 within the chapter · shared within the chapter)
〔T25 0525a03〕【經】【大】｜摩訶般若波羅蜜品第四十四之二【聖乙】｜〔－〕【宋】【宮】(sūtra-title-form marker within the chapter in the Shōgozō B text · a step of -1 · see Section IV)
〔T25 0525a07〕阿【大】｜得阿【聖】【石】
〔T25 0525a11〕蜜【大】｜羅【聖乙】
〔T25 0525a11〕中【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0525a17〕覺【大】｜學【聖】
〔T25 0525a17〕修【大】｜實修【聖乙】【石】
〔T25 0525a19〕成【大】｜成就【聖】【聖乙】【石】
〔T25 0525a23〕是【大】｜〔－〕【宮】
〔T25 0525a25〕善【大】｜〔－〕【聖乙】
〔T25 0525a29〕若放牧【大】｜若於牧【聖】｜若放忟【聖乙】
〔T25 0525b01〕園【大】｜薗【聖乙】
〔T25 0525b02〕如【大】｜〔－〕【聖乙】
〔T25 0525b03〕蟲【大】｜虫【宋】【宮】【聖】【聖乙】
〔T25 0525b04〕是【大】｜〔－〕【聖乙】
〔T25 0525b08〕受【大】｜受持【聖】
〔T25 0525b11〕山（K14n0549_p1158a20）（T25n1509_p0525b12）【CB】【麗-CB】｜出【大】｜山【宮】【聖】【聖乙】【石】(CBETA correction type following the Korean Canon · listed separately in Section VIII)
〔T25 0525b14〕未【大】｜不【聖】
〔T25 0525b14〕劫百【大】｜百劫【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0525b15〕劫【大】｜〔－〕【宮】【聖乙】
〔T25 0525b15〕劫【大】｜〔－〕【宮】【聖乙】(star · corresp → note(0525019) = the note at〔T25 0525b15〕 within the chapter · shared within the chapter)
〔T25 0525b15〕萬【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0525b18〕陳【大】｜障【聖乙】
〔T25 0525b19〕華【大】｜葉華【聖】
〔T25 0525b20〕出【大】｜生【聖】
〔T25 0525b21〕大【大】｜〔－〕【宮】【聖】【聖乙】【石】
〔T25 0525b21〕喜【大】｜喜言【宮】【聖乙】【石】
〔T25 0525b28〕先【大】｜〔－〕【宮】【聖】
〔T25 0525c01〕妊【大】｜任【聖】【麗乙】
〔T25 0525c07〕諸菩薩【大】｜諸人【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0525c12〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0525c12〕薩【大】｜〔－〕【聖乙】
〔T25 0525c14〕安樂【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0525c18〕想【大】｜相【聖乙】
〔T25 0525c19〕處【大】｜相【聖乙】
〔T25 0525c21〕羼提波羅蜜【大】｜〔－〕【聖】
〔T25 0526a02〕住【大】｜令住【聖】
〔T25 0526a02〕世界【大】｜國土【聖乙】【石】
〔T25 0526a03〕世界【大】｜國土【聖乙】【石】(star · corresp → note(0526002) = the note at〔T25 0526a02〕 within the chapter · shared within the chapter)
〔T25 0526a06〕辯【大】｜辨【聖】【聖乙】
〔T25 0526a07〕令【大】｜〔－〕【聖乙】【石】
〔T25 0526a11〕行【大】｜令行【聖】
〔T25 0526a12〕行【大】｜令行【聖】(star · corresp → note(0526005) = the note at〔T25 0526a11〕 within the chapter · shared within the chapter)
〔T25 0526a13〕令【大】｜〔－〕【聖乙】【石】(star · corresp → note(0526004) = the note at〔T25 0526a07〕 within the chapter · shared within the chapter)
〔T25 0526a17〕【論】【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0526a18〕不驚、不怖【大】｜不驚怖【宋】【元】【明】【宮】
〔T25 0526a19〕若【大】｜〔－〕【聖乙】
〔T25 0526a25〕於【大】｜〔－〕【石】
〔T25 0526a26〕於受【大】｜受於【元】【明】【麗乙】
〔T25 0526b01〕得【大】｜當得【聖】
〔T25 0526b02〕遊戲池中【大】｜波地中遊戲【聖】
〔T25 0526b03〕在【大】｜在外【宋】【元】【明】
〔T25 0526b09〕由旬【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0526b09〕由旬【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0526014) = the note at〔T25 0526b09〕 within the chapter · shared within the chapter)
〔T25 0526b10〕是【大】｜〔－〕【聖】(star · corresp → note(0525029) = the note at〔T25 0525c12〕 within the chapter · shared within the chapter)
〔T25 0526b10〕行【大】｜〔－〕【聖】
〔T25 0526b11〕法【大】｜〔－〕【聖乙】【石】
〔T25 0526b15〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0526b15〕園【大】｜薗【聖乙】(star · corresp → note(0525011) = the note at〔T25 0525b01〕 within the chapter · shared within the chapter)
〔T25 0526b17〕邑【大】｜邑者【聖乙】【石】
〔T25 0526b18〕城【大】｜城者【聖乙】【石】
〔T25 0526b18〕穩【大】｜隱【宋】【元】【明】【宮】
〔T25 0526b19〕穩【大】｜隱【宋】【元】【明】【宮】(star · corresp → note(0526020) = the note at〔T25 0526b18〕 within the chapter · shared within the chapter)
〔T25 0526b21〕邪【大】｜耶【聖】【聖乙】
〔T25 0526b21〕蟲【大】｜虫【宮】
〔T25 0526b22〕蟲【大】｜虫【宮】(star · corresp → note(0526022) = the note at〔T25 0526b21〕 within the chapter · shared within the chapter)
〔T25 0526c02〕華【大】｜葉【聖】
〔T25 0526c02〕陳【大】｜障【聖乙】(star · corresp → note(0525021) = the note at〔T25 0525b18〕 within the chapter · shared within the chapter)
〔T25 0526c03〕邪【大】｜耶【聖】【聖乙】(star · corresp → note(0526021) = the note at〔T25 0526b21〕 within the chapter · shared within the chapter)
〔T25 0526c04〕任【大】｜妊【宋】【元】【明】【宮】
〔T25 0526c07〕然【大】｜然可【聖】
〔T25 0526c11〕寄【大】｜奇【聖】
〔T25 0526c14〕穩【大】｜隱【宋】【元】【明】【宮】(star · corresp → note(0526020) = the note at〔T25 0526b18〕 within the chapter · shared within the chapter)
〔T25 0526c16〕故【大】｜知【宋】【元】【明】【宮】
〔T25 0526c16〕穩【大】｜隱【宋】【元】【明】【宮】(star · corresp → note(0526020) = the note at〔T25 0526b18〕 within the chapter · shared within the chapter)
〔T25 0526c16〕常【大】｜常者【宋】【元】【明】【宮】
〔T25 0526c18〕穩【大】｜隱【宋】【元】【明】【宮】(star · corresp → note(0526020) = the note at〔T25 0526b18〕 within the chapter · shared within the chapter)
〔T25 0526c19〕穩【大】｜隱【宋】【元】【明】【宮】(star · corresp → note(0526020) = the note at〔T25 0526b18〕 within the chapter · shared within the chapter)
〔T25 0526c21〕菩薩【大】｜若菩薩【聖乙】【石】
〔T25 0526c23〕斷【大】｜滅【宋】【元】【明】【宮】【聖】
〔T25 0526c26〕饒【大】｜〔－〕【宋】【元】【明】【宮】【聖乙】｜饒益【聖】
〔T25 0526c26〕天、人【大】｜〔－〕【宮】｜人【聖】【聖乙】【石】
〔T25 0526c27〕饒【大】｜餘【宮】
〔T25 0526c27〕事【大】｜具【宮】【聖】｜〔－〕【聖乙】
〔T25 0526c29〕愛法為【大】｜受為法【聖】
〔T25 0527a02〕法為【大】｜為法【聖】
〔T25 0527a04〕呰【大】｜訾【聖】(star · corresp → note(0523005) = the note at〔T25 0523a10〕 within the chapter · shared within the chapter)
〔T25 0527a06〕法【大】｜〔－〕【宋】【宮】
〔T25 0527a07〕利【大】｜種【聖】
〔T25 0527a07〕未【大】｜不【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0527a08〕施【大】｜好施【元】【明】【聖】【聖乙】【石】
〔T25 0527a27〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0527a29〕大智度論卷第六十六【大】｜〔－〕【聖乙】(end title of Fascicle 66 · see Section IV)
〔T25 0527a29〕六【大】｜六（釋第四四品上）【宋】【聖】｜六（釋第四十五品上）【宮】｜六（釋第四十五品之上）【元】(interlinear note at the end of Fascicle 66 · the numbers 44/45 alternate among three texts · see Section IV)
〔T25 0527b02〕大智度論釋歎信行品第四十五之餘（卷六十七）【大】｜大智度論卷第六十七釋第四十五品下【宋】【宮】【元】｜大智度論卷第六十七釋聞持品第四十五之下【明】｜大智度經論釋第四十四品下六十七【聖】｜〔－〕【聖乙】(continuation title of Fascicle 67, one note in five forms · 「之餘」 tr. "the remainder" · the Shōgozō a step of -1 · see Section IV)
〔T25 0527b07〕【經】【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0527b12〕亦【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0527b12〕減【大】｜咸【聖乙】
〔T25 0527b13〕減【大】｜滅【聖】｜咸【聖乙】
〔T25 0527b14〕減【大】｜滅【聖】｜咸【聖乙】(star · corresp → note(0527015) = the note at〔T25 0527b13〕 within the chapter · shared within the chapter)
〔T25 0527b18〕無【大】｜是無【聖】
〔T25 0527b23〕不【大】｜無【宋】【元】【明】【宮】【聖】
〔T25 0527b23〕壽【大】｜壽命【元】【明】
〔T25 0527b24〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0527b24〕世尊【大】｜〔－〕【聖】
〔T25 0527b25〕說【大】｜〔－〕【聖】
〔T25 0527c02〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0527c02〕具足般若波羅蜜【大】｜〔－〕【聖】
〔T25 0527c03〕須菩提白佛言：「世尊！是深【大】｜〔－〕【聖】
〔T25 0527c05〕親（K14n0549_p1161c14）（T25n1509_p0527c08）【CB】【麗-CB】｜觀【大】｜親【宮】【聖】【聖乙】(CBETA correction type following the Korean Canon · listed separately in Section VIII)
〔T25 0527c25〕珍【大】｜大珍【聖】
〔T25 0527c27〕有【大】｜〔－〕【宋】【元】【明】【宮】【石】｜四【聖乙】
〔T25 0528a02〕是【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0527022) = the note at〔T25 0527c02〕 within the chapter · shared within the chapter)
〔T25 0528a05〕【論】【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0528a06〕里【大】｜熏【聖乙】
〔T25 0528a07〕貪【大】｜食【南藏】
〔T25 0528a12〕減【大】｜咸【聖】【聖乙】
〔T25 0528a13〕是【大】｜是悉【元】【明】【聖】【聖乙】【石】
〔T25 0528a15〕減【大】｜咸【聖】【聖乙】(star · corresp → note(0528004) = the note at〔T25 0528a12〕 within the chapter · shared within the chapter)
〔T25 0528a16〕悉皆【大】｜皆悉【聖】
〔T25 0528a17〕合【大】｜令【聖乙】
〔T25 0528a21〕邪【大】｜耶【聖】
〔T25 0528a21〕見【大】｜〔－〕【宋】【宮】
〔T25 0528a22〕八【大】｜六【宋】【宮】【聖】
〔T25 0528a24〕故【大】｜無故【聖】
〔T25 0528a24〕者【大】｜有【聖】
〔T25 0528a27〕破【大】｜破壞【聖】
〔T25 0528a28〕若【大】｜法者若【聖】
〔T25 0528b06〕相故【大】｜〔－〕【聖乙】
〔T25 0528b09〕不可思議【大】｜〔－〕【聖乙】｜亦不可思議【宋】【宮】
〔T25 0528b09〕亦【大】｜〔－〕【宋】【宮】
〔T25 0528b10〕猶【大】｜由【聖乙】
〔T25 0528b13〕是【大】｜以是【聖】
〔T25 0528b15〕久【大】｜大【聖】
〔T25 0528b16〕久【大】｜〔－〕【聖】
〔T25 0528b18〕色【大】｜〔－〕【聖】
〔T25 0528b20〕若短若長【大】｜若長若梪【聖】【聖乙】【石】
〔T25 0528b24〕以言【大】｜言以【聖】
〔T25 0528b27〕也【大】｜〔－〕【聖乙】【石】
〔T25 0528c02〕得【大】｜涅【聖乙】
〔T25 0528c05〕寶【大】｜寶聚【明】
〔T25 0528c10〕邪【大】｜取【聖】｜耶【聖乙】
〔T25 0528c14〕後世樂【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0528c16〕空【大】｜〔－〕【聖】
〔T25 0528c18〕邪【大】｜耶【聖】【聖乙】
〔T25 0528c20〕【經】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0527012) = the note at〔T25 0527b07〕 within the chapter · shared within the chapter)
〔T25 0528c20〕言【大】｜白佛言【聖】
〔T25 0528c20〕般若【大】｜深般若【聖】
〔T25 0528c29〕當【大】｜當應【聖乙】【石】
〔T25 0529a12〕世界【大】｜國土【聖】【聖乙】【石】
〔T25 0529a15〕世界【大】｜國土【聖】【聖乙】【石】(star · corresp → note(0529001) = the note at〔T25 0529a12〕 within the chapter · shared within the chapter)
〔T25 0529a17〕爾【大】｜念【聖】【石】
〔T25 0529a24〕亦是【大】｜是人亦【聖】【聖乙】【石】
〔T25 0529b02〕若【大】｜〔－〕【聖乙】
〔T25 0529b07〕瓔珞【大】｜纓絡【宮】
〔T25 0529b09〕是善男子、善女人【大】｜〔－〕【聖】
〔T25 0529b13〕以是【大】｜〔－〕【宋】【宮】｜是【聖乙】【石】
〔T25 0529b18〕【論】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0528001) = the note at〔T25 0528a05〕 within the chapter · shared within the chapter)
〔T25 0529b20〕疾【大】｜病【聖】
〔T25 0529b24〕書【大】｜〔－〕【聖乙】
〔T25 0529b25〕墮【大】｜隋【宋】【元】【明】【宮】
〔T25 0529b25〕勤【大】｜進【聖乙】
〔T25 0529b27〕廢【大】｜疑【宮】｜癈【聖乙】
〔T25 0529c02〕難【大】｜〔－〕【聖】
〔T25 0529c04〕人【大】｜〔－〕【宮】
〔T25 0529c04〕身【大】｜〔－〕【聖】
〔T25 0529c04〕亂【大】｜身亂【聖】
〔T25 0529c04〕身【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0529c05〕令【大】｜合【聖】
〔T25 0529c07〕說【大】｜說法【聖】
〔T25 0529c08〕聽【大】｜聖【聖】
〔T25 0529c10〕滅【大】｜咸【聖乙】
〔T25 0529c13〕身【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0529017) = the note at〔T25 0529c04〕 within the chapter · shared within the chapter)
〔T25 0529c20〕大【大】｜大因緣常【宋】【元】【明】【宮】【石】
〔T25 0529c25〕誰【大】｜護【聖乙】
〔T25 0529c29〕惡【大】｜思【聖】
〔T25 0530a02〕意【大】｜心【聖乙】【石】
〔T25 0530a03〕沮【大】｜爼【聖】【聖乙】
〔T25 0530a03〕得【大】｜可【聖乙】【石】
〔T25 0530a09〕欲【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0530a10〕沮【大】｜爼【聖】(star · corresp → note(0530002) = the note at〔T25 0530a03〕 within the chapter · shared within the chapter)
〔T25 0530a10〕以【大】｜〔－〕【聖乙】
〔T25 0530a11〕難【大】｜難得【聖乙】【石】
〔T25 0530a14〕見【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0530a17〕見【大】｜不見【聖乙】
〔T25 0530a20〕見【大】｜〔－〕【聖】
〔T25 0530b01〕杖【大】｜枚【聖】
〔T25 0530b01〕杖【大】｜枚【聖】(star · corresp → note(0530010) = the note at〔T25 0530b01〕 within the chapter · shared within the chapter)
〔T25 0530b04〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0530b09〕應不【大】｜不應【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0530b11〕愛【大】｜受【聖】
〔T25 0530b13〕念【大】｜命【明】
〔T25 0530b14〕末【大】｜未【聖】
〔T25 0530b15〕兵【大】｜丘【聖】
〔T25 0530b16〕若【大】｜般若【聖】
〔T25 0530b16〕讀經【大】｜經讀【聖】
〔T25 0530b21〕供養故【大】｜故供養【聖】【石】
〔T25 0530b22〕呰【大】｜訾【聖】
〔T25 0530b23〕不【大】｜有【聖】
〔T25 0530b27〕念【大】｜今【聖】
〔T25 0530c02〕國土【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0530c03〕受【大】｜愛【聖】
〔T25 0530c05〕樂【大】｜之樂【聖乙】【石】
〔T25 0530c21〕無有滅相【大】｜〔－〕【聖】
〔T25 0530c21〕有【大】｜〔－〕【宮】
〔T25 0530c21〕舍利弗！我已念是善男子【大】｜易服如漫陀子【聖】
〔T25 0530c22〕持【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0530c24〕般若【大】｜深般若【元】【明】
〔T25 0530c24〕恭敬、供養【大】｜供養恭敬【聖乙】
〔T25 0531a01〕世界【大】｜國土【聖】【聖乙】【石】(star · corresp → note(0529001) = the note at〔T25 0529a12〕 within the chapter · shared within the chapter)
〔T25 0531a02〕是【大】｜者【聖】
〔T25 0531a04〕如是【大】｜〔－〕【聖】
〔T25 0531a06〕受持【大】｜持受【宋】【元】【明】【宮】
〔T25 0531a08〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖乙】
〔T25 0531a13〕善男子、善女人【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0531a14〕不【大】｜不厭不【聖乙】【石】
〔T25 0531a19〕純厚【大】｜淳熟【元】【明】【聖】【聖乙】【石】
〔T25 0531a25〕沮【大】｜爼【聖】【聖乙】
〔T25 0531a27〕呰【大】｜訾【聖】(star · corresp → note(0530020) = the note at〔T25 0530b22〕 within the chapter · shared within the chapter)
〔T25 0531a29〕大得【大】｜得大【聖】
〔T25 0531b01〕三藐【大】｜〔－〕【明】
〔T25 0531b03〕【論】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0528001) = the note at〔T25 0528a05〕 within the chapter · shared within the chapter)
〔T25 0531b09〕遍【大】｜應遍【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0531b13〕方【大】｜〔－〕【聖】
〔T25 0531b13〕讀【大】｜讚【聖乙】
〔T25 0531b15〕所【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0531b17〕疑【大】｜生疑【聖】【聖乙】【石】
〔T25 0531b25〕故【大】｜〔－〕【聖】
〔T25 0531b27〕軟【大】｜濡【宋】【宮】【聖】【聖乙】
〔T25 0531b29〕正【大】｜止【宮】
〔T25 0531c01〕行【大】｜修行【聖】
〔T25 0531c04〕深【大】｜〔－〕【聖乙】【石】
〔T25 0531c05〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0531c14〕淳熟【大】｜厚【聖】
〔T25 0531c19〕婆【大】｜波【聖】
〔T25 0531c21〕然【大】｜燃【聖】【聖乙】【石】
〔T25 0531c22〕讒謗【大】｜諦【聖】
〔T25 0531c23〕沮【大】｜爼【聖】(star · corresp → note(0530002) = the note at〔T25 0530a03〕 within the chapter · shared within the chapter)
〔T25 0531c24〕瘡【大】｜創【聖】【聖乙】
〔T25 0531c24〕主【大】｜王【元】【明】
〔T25 0531c25〕沮【大】｜爼【聖】(star · corresp → note(0530002) = the note at〔T25 0530a03〕 within the chapter · shared within the chapter)
〔T25 0531c27〕呰【大】｜訾【聖】(star · corresp → note(0530020) = the note at〔T25 0530b22〕 within the chapter · shared within the chapter)
〔T25 0531c27〕即【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0531c28〕來【大】｜求【聖乙】
〔T25 0531c29〕大【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】
〔T25 0532a04〕住【大】｜生【明】
〔T25 0532a04〕福德【大】｜福德此是經文【宮】
〔T25 0532a06〕【經】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0527012) = the note at〔T25 0527b07〕 within the chapter · shared within the chapter)
〔T25 0532a09〕我【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0532a15〕大施【大】｜地【聖】
〔T25 0532a17〕身【大】｜〔－〕【宮】【聖】
〔T25 0532a18〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0532a18〕世界【大】｜國土【聖】【聖乙】【石】(star · corresp → note(0529001) = the note at〔T25 0529a12〕 within the chapter · shared within the chapter)
〔T25 0532a19〕處【大】｜家【聖】
〔T25 0532a23〕知【大】｜如【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0532a25〕世界【大】｜國土【聖】【聖乙】【石】(star · corresp → note(0529001) = the note at〔T25 0529a12〕 within the chapter · shared within the chapter)
〔T25 0532b01〕行【大】｜行者【宋】【元】【明】【聖】【聖乙】【石】
〔T25 0532b02〕當【大】｜者【宮】
〔T25 0532b02〕是應【大】｜〔－〕【聖】
〔T25 0532b02〕經【大】｜經耶【元】【明】
〔T25 0532b03〕是【大】｜〔－〕【聖乙】
〔T25 0532b05〕中【大】｜〔－〕【宋】【宮】【聖乙】
〔T25 0532b08〕世界【大】｜國土【聖】【聖乙】【石】(star · corresp → note(0529001) = the note at〔T25 0529a12〕 within the chapter · shared within the chapter)
〔T25 0532b10〕【論】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0528001) = the note at〔T25 0528a05〕 within the chapter · shared within the chapter)
〔T25 0532b10〕我【大】｜〔－〕【石】
〔T25 0532b11〕當【大】｜時當【聖】
〔T25 0532b19〕擇【大】｜釋【聖乙】
〔T25 0532b21〕亦【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0532b21〕用【大】｜用亦【宋】【元】【明】【宮】【聖】【聖乙】【石】
〔T25 0532b24〕愛惜【大】｜愛情【聖】
〔T25 0532b26〕導【大】｜道【聖】【聖乙】
〔T25 0532c01〕開【大】｜間【宮】
〔T25 0532c08〕智【大】｜知【聖】
〔T25 0532c19〕修【大】｜彼【聖】
〔T25 0532c20〕世界【大】｜國土【聖】【聖乙】【石】(star · corresp → note(0529001) = the note at〔T25 0529a12〕 within the chapter · shared within the chapter)
〔T25 0532c23〕七【大】｜七（釋第四十五品下）【宋】｜七（釋第四十五品之下）【元】｜七（釋第四十五品下）【宮】｜七（釋第四十四品了）【聖】(interlinear note at the end of Fascicle 67 · the Song, Yuan, and Palace at the correct step · the Shōgozō a step of -1, 「第四十四品了」 tr. "the forty-fourth chapter ended" · see Section IV)

These three hundred and forty-six entries agree mechanically with the count of the anchored collation notes in the working base text; the targets of the stars have been marked with their entries. The several places bearing on the chapter name and the fascicle titles (the chapter title〔0522a09〕, the two notes at the end of Fascicle 66〔0527a29〕, the continuation title of Fascicle 67〔0527b02〕, the end of Fascicle 67〔0532c23〕, and the Shōgozō B marker within the chapter〔0525a03〕) have been listed separately above, and collated in both directions against the sūtra explained and the ancient master's commentary (Section IV, Section VI).

Witness statistics for the sūtra explained (not unfolded · the gap recorded for later supplementing). The entry-by-entry statistics of the collation witnesses on the T223 side of the sūtra explained within the scope of the comparative reading for this chapter (from〔T08 0313b05〕 to before the next chapter) were not unfolded here (only the two entries, the note on the character 「聞」 tr. "hearing" in the chapter title and the note on the Khitan-text interlinear note, have been supplementarily 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 no estimate is used to fill the number.

大智度論 歎信行品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Praise of Practising in Faith

總說