大智度論 兩不和合品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Two Discords

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 68 and 69. It shares one fascicle with the preceding chapter, "The Deeds of Māra", Chapter 46, and follows directly on from it—the chapter title 「大智度論釋兩不和合品第四十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Two Discords, the Forty-seventh"〔T25 0537a01〕 stands in the middle of Fascicle 68 (it is not a title at the head of a fascicle), and the point where the preceding chapter ends is the point where this chapter begins; when the fascicle-end title 「大智度論卷第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-eight"〔T25 0538b17〕 is reached, this chapter is not yet finished, and Fascicle 69 begins it again with the continuation title 「大智度論釋兩不和合品第四十七之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Two Discords, the Forty-seventh, the remainder"〔T25 0538b20〕, repeating the signatures of author and translator (「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 Kucha, in the Later Qin")—the continuation title reads 「之餘」 tr. "the remainder" and not 「之下」 tr. "the last part", of the same type as the fascicle-crossing 「之餘」 tr. "the remainder" titles of Chapters 40, 41, 43, and 45; recorded as it is. The closing boundary of this chapter is the end of the passage 「略說魔事如是，廣說則無量無邊。然佛意但欲令行者成般若大事，是故師徒宜應和合，一切惡事，不應計念」 tr. "Thus the deeds of Māra are spoken of in brief; spoken of at length they are measureless and boundless. But the Buddha's intent is only that the practitioner accomplish the great matter of prajñā; therefore teacher and disciple should be in accord, and should not take any evil thing to heart"〔T25 0542b29〕; the next chapter, "The Mother of the Buddhas", Chapter 48, begins at 0542c03—Fascicle 69 does not close within this chapter but continues on to take in the first part of the next chapter (as the Song edition's fascicle title 「訖第四十八品上」 tr. "ending at the first part of the forty-eighth chapter" attests; see Section IV), structurally the same as the way Fascicle 68 spans Chapters 46 and 47.

The whole chapter has seven thousand five hundred and twenty pure Chinese characters (the tool value of extract --check; this apparatus takes it as the preferred reference value). Divided into two units at the fascicle boundary, the First Part (the final passage of Fascicle 68) and the Last Part (the passage in Fascicle 69) give, in the self-reported fields of their YAML, two thousand and twenty-four and five thousand five hundred and fifteen respectively; their sum, seven thousand five hundred and thirty-nine, differs from the tool value by nineteen characters—judged to be a difference in the characters of fascicle titles and signatures and in the method of counting, of the same type as the like differences that appear consistently in the apparatus of each of Chapters 38 to 45; recorded as it is, not an estimate. The imbalance between the two units (about one to two point seven) has a precedent in the Last Part of Chapter 37 and is a natural result of dividing at the fascicle boundary; this is settled and not discussed further.

Within the chapter the structure is three Sūtra 【經】 and three Treatise 【論】 sections in alternation, divided into two units at the fascicle boundary. The First Part takes in Sūtra ① and Treatise ①, range〔0537a01–0538b17〕: 【經】〔T25 0537a02〕, 【論】〔T25 0537b02〕. The Last Part takes in Sūtra ②, Treatise ②, Sūtra ③, and Treatise ③, range〔0538b18–0542c03 前〕 (that is, up to just before the second point): 【經】〔T25 0538b25〕, 【論】〔T25 0540a06〕, 【經】〔T25 0541a09〕, 【論】〔T25 0542a07〕. All six tags fall exactly at the head of their blocks, with no transition of the embedded type; the cut point is tied to the fascicle boundary (where a chapter crosses fascicles, it is divided at the fascicle boundary), and falls exactly between Treatise ① and Sūtra ②—the fascicle boundary is the boundary between sūtra and treatise, and no division cuts across a sūtra or treatise section.

As to the number of questions and answers: at the top level this chapter has ten groups in all (searching back through the main text of both units for 「問曰」 tr. "Question" and 「答曰」 tr. "Answer": three groups in the First Part〔0537b08／0537b15／0537b27〕 and seven in the Last Part〔0540a06／0540a11／0540b04／0540b09／0540c21／0542a18／0542a22〕, all located within treatise sections). The structure of speakers: all three sūtra sections are the Buddha's continuous instruction to Subhūti (more than twenty rounds linked by 「復次，須菩提」 tr. "Again, Subhūti!"); within Sūtra ③ Subhūti twice addresses the Buddha with a request (for what reason the evil Māra takes the form of a bhikṣu〔0541a11〕, and what the deeds of Māra that hinder are〔0541a28〕), and once restates the Buddha's simile and broadens it (〔0541c06〕), and the Buddha answers and assents to each in turn. The two doctrinal axes follow the division into two units: the First Part makes clear the first four pairs of the discord of the two parties, teacher and disciple, and the distinction concerning the twelve dhūta practices; the Last Part lists the pairs broadly, turns to the four types of the evil Māra's apparitions, and closes with the simile of the precious things of Jambudvīpa.

II. Terms Examined

The two discords · the two minds not in accord · the deeds of Māra. The backbone of the whole chapter. The very first pair at the opening of the chapter sets the pattern: 「聽法人欲書、持般若波羅蜜，讀、誦、問義、正憶念；說法人懈墮，不欲為說。當知是為菩薩摩訶薩魔事」 tr. "The hearer of the Dharma wishes to write out and uphold prajñāpāramitā, to read, recite, ask the meaning, and rightly recollect it; the speaker of the Dharma is slack and does not wish to speak it for him. Know that this is a deed of Māra for the bodhisattva-mahāsattva"〔T25 0537a02〕, and the reverse is likewise—「二心不和，當知是為魔事」 tr. "the two minds are not in accord; know that this is a deed of Māra"〔T25 0537a06〕. The fault does not lie on one side: each of the two parties has its own good (one wishes to write out, one wishes to speak); only because they are not of one mind and one undertaking, the work of writing out and upholding is not accomplished—and that is a deed of Māra. The treatise sums up the causes and conditions: 「一切有為法，因緣和合故生，眾緣離則無」 tr. "Every conditioned dharma arises because causes and conditions come together; when the conditions part, it is not"〔T25 0537b02〕—writing out prajñā too is a dharma born of causes and conditions: 「內外因緣和合故生，所謂師、弟子同心同事故，乃得書成」 tr. "it arises because inner and outer causes and conditions come together; that is, only because teacher and disciple are of one mind and one undertaking can the writing out be completed"〔T25 0537b04〕. The inner afflictions and the outer Māra who is a son of the gods both drive this set of causes and conditions apart: 「內煩惱發、外天子魔作因緣，離是般若；菩薩應覺是魔事，防令不起。若自失，當具足；若弟子失，當教令得」 tr. "The inner afflictions arise and the outer Māra who is a son of the gods makes causes and conditions, separating one from this prajñā; the bodhisattva should be aware of these deeds of Māra and guard against them so that they do not arise. If the lack is his own, he should make it complete; if the lack is the disciple's, he should teach him so that he obtains it"〔T25 0537b18〕.

The hearer of the Dharma · the speaker of the Dharma. The names of the two parties in this chapter. The treatise is strict about what they really mean: one whose mind is covered by the five hindrances and who does not wish to speak—how can he act as teacher? 「是人著世間樂，不觀空、無常，雖能心知、口說，不能自行」 tr. "This person is attached to worldly pleasure and does not contemplate emptiness and impermanence; although he can know it in his mind and speak it with his mouth, he cannot practise it himself"〔T25 0537b09〕—able to know and to speak but unable to practise, he is still a teacher, because 「弟子雖必欲行而不能知，不能知故，更無餘處，必諮此人」 tr. "although the disciple is set on practising, he cannot know; because he cannot know, there is nowhere else to go, and he must consult this person"〔T25 0537b11〕. One who hears but cannot bring it to final accomplishment—why is he called one who hears the Dharma? 「少多聽、受、讀、誦，不能究竟成就故，但名聽法」 tr. "He hears, receives, reads, and recites a little or a lot; because he cannot bring it to final accomplishment, he is only called one who hears the Dharma"〔T25 0537b16〕—both names are established from the role, not from virtue, and therefore both parties can be conditions for a deed of Māra.

The five wholesome roots · the five hindrances. The mental basis of accord and discord. 「聽法人信等五善根發故，欲書、持般若，乃至正憶念；說法者五蓋覆心故，不欲說」 tr. "Because the five wholesome roots of the hearer of the Dharma, faith and the rest, have arisen, he wishes to write out and uphold prajñā, and so on up to rightly recollecting it; because the mind of the speaker of the Dharma is covered by the five hindrances, he does not wish to speak"〔T25 0537b06〕; conversely, 「弟子信等五善根鈍不發故，著世間樂故，不欲受書、持乃至正憶念」 tr. "because the disciple's five wholesome roots, faith and the rest, are dull and have not arisen, and because he is attached to worldly pleasure, he does not wish to receive, write out, uphold, and so on up to rightly recollect"〔T25 0537b13〕. The pairs of the sūtra text in the Last Part are also gathered up by this: one person has parted from desire, ill will, sloth and torpor, restlessness and remorse, and doubt, and one has not, and so they are not in accord〔0539a23〕; the treatise explains the mechanism: 「一切眾生所行法，同則和合；一人離五蓋，一人不離，故相輕，相輕故不和合。一切上法皆爾」 tr. "Among all the dharmas that beings practise, where they are the same there is accord; one person has left the five hindrances and one has not, and so they belittle each other, and because they belittle each other they are not in accord. All the higher dharmas are like this"〔T25 0540b14〕—the proximate cause of discord is the two Chinese characters 「相輕」 tr. "belittle each other".

The twelve dhūta practices. The list in the second half of Sūtra ①: 「一、作阿蘭若，二、常乞食，三、納衣，四、一坐食，五、節量食，六、中後不飲漿，七、塚間住，八、樹下住，九、露地住，十、常坐不臥，十一、次第乞食，十二、但三衣」 tr. "First, dwelling in the araṇya; second, always begging for food; third, wearing robes of cast-off rags; fourth, eating at one sitting; fifth, eating in measured quantity; sixth, not drinking juices after midday; seventh, dwelling among the tombs; eighth, dwelling under a tree; ninth, dwelling in the open; tenth, always sitting, never lying down; eleventh, begging from house to house in order; twelfth, keeping only the three robes"〔T25 0537a20〕. The treatise first fixes their place: 「佛所結戒，弟子受持。十二頭陀不名為戒，能行，則戒莊嚴；不能行，不犯戒」 tr. "What the Buddha lays down as precepts, the disciples receive and uphold. The twelve dhūta practices are not called precepts; if one can practise them, the precepts are adorned; if one cannot practise them, one does not break the precepts"〔T25 0537b28〕—the dhūta practices are the doing of good, not the laying down of precepts; they are like giving, where 「能行則得福，不能行者無罪」 tr. "one who can practise it obtains merit, and one who cannot practise it has no offence"; therefore when one person takes them up and the other does not, neither has an offence, and yet the two not being in accord is still a deed of Māra. Next it explains the causes and conditions practice by practice (from the araṇya to keeping only the three robes; see Section III), and at the end sums up their purport: 「是十二頭陀，佛意欲令弟子隨道行、捨世樂故，讚十二頭陀」 tr. "As for these twelve dhūta practices, it is because the Buddha's intent is to have his disciples practise in accordance with the path and give up worldly pleasure that he praises the twelve dhūta practices"〔T25 0538b08〕; 「佛法唯以智慧為本，不以苦為先。是法皆助道、隨道故，諸佛常讚歎」 tr. "The Buddha's Dharma takes wisdom alone as its root; it does not put suffering first. Because these dharmas all assist the path and accord with the path, the buddhas always praise them"〔T25 0538b14〕—and it ties them to the ancient rule itself: 「於古四聖種中，頭陀即是三事」 tr. "Among the ancient four noble lineages, the dhūta practices are three of the matters"〔T25 0538b14〕.

The order and meaning of the twelve divisions of the scriptures · the teacher who recites the sūtras · the teacher who explains the meaning. One of the pairs of the Last Part: 「說法者知十二部經次第義，所謂修妬路乃至優波提舍；聽法者不知十二部經次第義」 tr. "The speaker of the Dharma knows the order and meaning of the twelve divisions of the scriptures, namely sūtra and so on up to upadeśa; the hearer of the Dharma does not know the order and meaning of the twelve divisions of the scriptures"〔T25 0538c15〕. The treatise judges it by two types of teacher: 「師鈍根者，是誦經師，非解義師」 tr. "A teacher of dull faculties is a teacher who recites the sūtras, not a teacher who explains the meaning"〔T25 0540a20〕, and 「十二部經，亦是誦經師」 tr. "as for the twelve divisions of the scriptures, this too is a teacher who recites the sūtras"〔T25 0540a21〕—keenness and dullness, and knowing or not knowing the order, both come back to the distinction between reciting and explaining.

There are many kinds of dhāraṇī. One person obtains it and the other does not—how then can he be a teacher? The treatise distinguishes the kinds: 「陀羅尼有種種。有弟子得聞持陀羅尼，能持、能誦，不能解義；師能為解說。弟子或能得諸法實相陀羅尼義，而不能次第讀誦；或師得聞持陀羅尼，未得大悲故，輕賤弟子，不能教導」 tr. "There are many kinds of dhāraṇī. There is the disciple who has obtained the dhāraṇī of hearing and retaining, who can retain and can recite but cannot explain the meaning; the teacher can explain it for him. Or the disciple may be able to obtain the meaning of the dhāraṇī of the real mark of all dharmas, yet be unable to read and recite in order; or the teacher has obtained the dhāraṇī of hearing and retaining but, because he has not yet obtained great compassion, slights and despises the disciple and cannot teach and guide him"〔T25 0540b05〕—the two dhāraṇī, of hearing and retaining and of the real mark, each have their strengths and shortcomings; teacher and disciple each obtain one of them and do not understand each other, and so they are not in accord.

The power of skilful means. Beyond having or not having the six perfections, one further layer is set up: 「說法者於六波羅蜜有方便力，聽法人於六波羅蜜無方便力」 tr. "The speaker of the Dharma has the power of skilful means in the six perfections; the hearer of the Dharma has no power of skilful means in the six perfections"〔T25 0539a06〕. The treatise brings out its marks: 「弟子直信著善法。師不著法，以方便行六波羅蜜；弟子謂為不深樂六波羅蜜。何以知之？師或時讚歎六波羅蜜；或時斷人著故，破散六波羅蜜」 tr. "The disciple simply believes in and clings to wholesome dharmas. The teacher does not cling to dharmas and practises the six perfections with skilful means; the disciple takes him not to delight deeply in the six perfections. How does he come to think so? At times the teacher praises the six perfections; at times, to cut off people's clinging, he breaks up and scatters the six perfections"〔T25 0540a29〕—one who has skilful means may praise and may equally break up; one who simply believes, on seeing them broken up, at once doubts; the two do not understand each other, and so they drift apart.

Semblance dharmas (the semblance of prajñā · the semblance of the six perfections · the sūtras of the two vehicles). Sūtra ③ sets up Māra in three levels of semblance: 「似般若波羅蜜諸魔事起，似禪波羅蜜、似毘梨耶波羅蜜、似羼提波羅蜜、似尸羅波羅蜜、似檀波羅蜜魔事起，菩薩應當覺知，知已遠離」 tr. "Deeds of Māra arise that are a semblance of prajñāpāramitā; deeds of Māra arise that are a semblance of dhyānapāramitā, a semblance of vīryapāramitā, a semblance of kṣāntipāramitā, a semblance of śīlapāramitā, a semblance of dānapāramitā; the bodhisattva should be aware of them, and having known them, keep far from them"〔T25 0541a29〕; 「聲聞、辟支佛所應行經，是菩薩摩訶薩應當知是魔事而遠離之」 tr. "The sūtras that śrāvakas and pratyekabuddhas should practise—the bodhisattva-mahāsattva should know these as deeds of Māra and keep far from them"〔T25 0541b04〕. The treatise glosses 「似」 tr. "semblance": 「以著心行六波羅蜜，是名似」 tr. "To practise the six perfections with a clinging mind is called the semblance"〔T25 0542a19〕; and glosses why the sūtras of the two vehicles are Māra: 「聲聞、辟支佛經，無有慈悲，不求佛道，但欲自度；雖是好事，破菩薩道，故名魔事」 tr. "The sūtras of the śrāvakas and pratyekabuddhas have no kindness and compassion; they do not seek the path of the Buddha but wish only to deliver themselves; though they are good things, they break the bodhisattva path, and so are called deeds of Māra"〔T25 0542a20〕—a good thing that breaks the great path enters the ranks of Māra; this is the steepest point of the chapter's doctrine.

A bodhisattva who has not received the prediction falls into doubt. The target of the evil Māra who takes the form of a bhikṣu: 「是中破壞諸比丘時，有未受記菩薩便墮疑；墮疑故，不書深般若波羅蜜」 tr. "When in this way he breaks down the bhikṣus, a bodhisattva who has not received the prediction falls into doubt; because he falls into doubt, he does not write out the deep prajñāpāramitā"〔T25 0541a16〕. The treatise distinguishes keen and dull: 「鈍根菩薩信受是語，生邪見；若利根未得受記者生疑」 tr. "A bodhisattva of dull faculties believes and accepts these words and gives rise to wrong views; one of keen faculties who has not yet received the prediction gives rise to doubt"〔T25 0542a11〕—the two sicknesses, wrong view and doubt, are tied to the two kinds of faculties, and both depart from prajñā.

The diminishment of sarvajñā. The concluding words of the passages on Māra making the body of a Buddha: 「是菩薩貪著，貪著故，耗減薩婆若」 tr. "This bodhisattva craves and clings to it, and because of craving and clinging, sarvajñā is diminished"〔T25 0541b12〕. The treatise glosses it with a simile: 「菩薩雖得少淨心，而失實相智慧；如人手捉重寶，有人以少金誑之，捨大價寶而取賤物，是名耗減」 tr. "Although the bodhisattva obtains a little pure mind, he loses the wisdom of the real mark; like a person holding a heavy treasure in his hand, whom someone deceives with a little gold, so that he lets go the treasure of great price and takes the cheap thing—this is called diminishment"〔T25 0542a27〕—seeing the body of a Buddha, the mind clings, gaining the small and losing the great; therefore even a pure mind is a deed of Māra (see in detail the simile of the heavenly maiden and the simile of the heavy treasure in Section III).

Māra is the lord of the desire realm. At the end of the treatise, answering why Māra alone can do such harm: 「魔是欲界主，世間福德、智慧具足，魔是世間生死根本」 tr. "Māra is the lord of the desire realm, complete in worldly merit and wisdom; Māra is the root of birth and death in the world"〔T25 0542b18〕; the gods of the form realm have soft minds and cannot break and ruin, those of the formless realm have no form and subtle minds and can do nothing, and the lower gods have no power or might—「是魔先世業因緣力；又住處因緣，他作奪取，是中賊主名為魔。是魔相爾，破壞好事」 tr. "This is the power of Māra's causes and conditions of karma from former lives; further, by the causes and conditions of his dwelling-place, he seizes what others have made, and the chief of the thieves in it is called Māra. Such is the mark of Māra: he breaks and ruins good things"〔T25 0542b23〕.

The Buddha's power · the protection of the buddhas and bodhisattvas of the ten directions. The positive side of the close: 「若善男子、善女人能書是深般若波羅蜜乃至正憶念時，魔事不起，能具足禪波羅蜜乃至檀波羅蜜，能具足四念處乃至一切種智。須菩提！當知佛力故」 tr. "If, when good men and good women can write out this deep prajñāpāramitā, and so on up to rightly recollecting it, the deeds of Māra do not arise, and they can fulfil dhyānapāramitā and so on up to dānapāramitā, and can fulfil the four foundations of mindfulness and so on up to omniscience of all kinds—Subhūti! know that it is by the Buddha's power"〔T25 0541c24〕; 「十方現在無量無邊阿僧祇諸佛亦助是善男子、善女人」 tr. "The measureless, boundless, asaṃkhyeya buddhas now present in the ten directions also help these good men and good women"〔T25 0542a02〕, and the avaivartika bodhisattvas of the ten directions also guard, protect, and assist them. The treatise explains why protection is needed: 「初發心菩薩福德、智慧薄故惜身，若十方諸佛菩薩不擁護佐助者，不能成」 tr. "Because the merit and wisdom of the bodhisattva who has newly aroused the mind are thin, he cherishes his body; if the buddhas and bodhisattvas of the ten directions did not guard, protect, and assist him, he could not accomplish it"〔T25 0542b25〕 (on being protected and perhaps not aware of it, see the simile of thieves surrounding a city in Section III).

III. Similes and Stories

The key similes of this chapter fall into three layers: in Treatise ① the one simile of the fire-drill sets up the principle of coming together through causes and conditions; small similes within the practice-by-practice explanation of the dhūta practices are strung together; and at the close of Treatise ③ the three similes of the heavenly maiden, the heavy treasure, and thieves surrounding a city correspond to the sūtra's simile of the precious things of Jambudvīpa.

The simile of seeking fire with a fire-drill (carrying on the meaning of 「和合故生」 tr. "arises because they come together" · the principle of the whole chapter). 「譬如攢燧求火，有鑽、有母，二事因緣得火；書寫般若乃至正憶念亦如是，內外因緣和合故生」 tr. "It is like seeking fire with a fire-drill: there is the drill and there is the base, and by the causes and conditions of the two things the fire is got; writing out prajñā, and so on up to rightly recollecting it, is likewise: it arises because inner and outer causes and conditions come together"〔T25 0537b03〕—lacking either the drill or the base one does not get fire, and lacking either teacher or disciple the writing out is not accomplished; the more than twenty pairs of 「兩不和合」 tr. "the two discords" in this chapter are all the unfolding of the reverse side of this one simile.

The simile of feeding a horse and feeding a pig (carrying on the meaning of 「一食」 tr. "one meal"). The practitioner cuts off eating again and again: 「佛法為行道故，不為益身，如養馬、養猪」 tr. "The Buddha's Dharma is for the sake of practising the path, not for the benefit of the body, as one feeds a horse or feeds a pig"〔T25 0537c23〕—food is to support the path, not to fatten the body; the words are severe and the meaning is clear.

Śāriputra's five or six mouthfuls (cited from a sūtra · carrying on the meaning of 「節量食」 tr. "eating in measured quantity"). 「如經中舍利弗說：『我若食五口、六口，足之以水，則足支身。』」 tr. "As Śāriputra says in a sūtra: ‘If I eat five or six mouthfuls and fill up with water, that is enough to support the body.’"〔T25 0538a04〕 The treatise also ties it to the measure of this land: 「於秦人中食，可十口許」 tr. "Among the people of Qin, the meal would be about ten mouthfuls"〔T25 0538a05〕—a trace of Kumārajīva's translation assembly converting to the measure of food in the land of Qin; recorded as it is.

The simile of the horse's bridle (carrying on the meaning of 「中後不飲漿」 tr. "not drinking juices after midday"). 「如馬不著轡勒，左右噉草，不肯進路；若著轡勒，則不噉草意斷，隨人意去」 tr. "Like a horse without a bridle, which eats grass to left and right and will not go forward on the road; if it is fitted with the bridle, the intent to eat grass is cut off, and it goes as the rider wishes"〔T25 0538a08〕—the mind that drinks juices after midday is like an unbridled horse; seeking all kinds of juices without satiety, it cannot single-mindedly cultivate the good.

The nine marks among the tombs · the four occasions under a tree · moonlight in the open (three scenes within the dhūta practices). Of dwelling among the tombs: 「因是屍觀，一切法中易得無常相、空相」 tr. "Through this contemplation of corpses, one easily obtains the mark of impermanence and the mark of emptiness in all dharmas"〔T25 0538a13〕; seeing the stinking, rotting impurity, one easily obtains the contemplation of the nine marks, the first gate of leaving desire. Of dwelling under a tree: 「如佛生時、成道時、轉法輪時、般涅槃時，皆在樹下；行者隨諸佛法，常處樹下」 tr. "As when the Buddha was born, when he attained the path, when he turned the wheel of the Dharma, and when he entered parinirvāṇa, all under a tree; the practitioner follows the Dharma of the buddhas and always stays under a tree"〔T25 0538a18〕. Of dwelling in the open: 「月光遍照，空中明淨，心易入空三昧」 tr. "The moonlight shines everywhere, the sky is bright and clear, and the mind easily enters the emptiness samādhi"〔T25 0538a26〕—each of the three practices ties one scene to one gate of contemplation.

The five bhikṣus and the robes of rags (an origin story · carrying on the meaning of 「頭陀為本」 tr. "the dhūta practices as the root"). 「如轉法輪時，五比丘初得道，白佛言：『我等著何等衣？』佛言：『應著納衣。』」 tr. "As when the wheel of the Dharma was turned, the five bhikṣus, having first attained the path, said to the Buddha: ‘What robes should we wear?’ The Buddha said: ‘You should wear robes of cast-off rags.’"〔T25 0538b11〕 Further, in the procedure of receiving the precepts, one wears robes of cast-off rags, begs for food, dwells under a tree, and uses discarded medicine for the whole of one's life—the treatise cites the original rules of the Buddha's own time to prove the antiquity of the dhūta practices.

The simile of the heavenly maiden and the swoon (carrying on the meaning of 「魔作佛身」 tr. "Māra makes the body of a Buddha"). A small bodhisattva ought not yet to see the body of a Buddha, and Māra makes the wondrous form of a Buddha; the bodhisattva's mind clings: 「如未離欲人見天女形，深心染著，不能堪受天欲，迷悶而死。是故魔願得滿」 tr. "Like a person not yet free of desire who sees the form of a heavenly maiden, is deeply stained with attachment, cannot bear to receive the pleasures of heaven, and dies in a swoon. Therefore Māra's wish is fulfilled"〔T25 0542a25〕—the more wondrous what is seen, the deeper what is lost.

The simile of the heavy treasure and the deceit of a little gold (carrying on the meaning of 「耗減」 tr. "diminishment"). 「如人手捉重寶，有人以少金誑之，捨大價寶而取賤物，是名耗減」 tr. "Like a person holding a heavy treasure in his hand, whom someone deceives with a little gold, so that he lets go the treasure of great price and takes the cheap thing—this is called diminishment"〔T25 0542a28〕—it follows on from the simile of the heavenly maiden in the same passage: the one makes clear the danger of attaching to marks, the other the reality of the bad exchange.

The simile of the precious things of Jambudvīpa (a sūtra simile · spoken by the Buddha himself and broadened by Subhūti). 「譬如閻浮提中珍寶：金、銀、琉璃、車𤦲、馬瑙、珊瑚等寶，多難多賊；如是，須菩提！善男子、善女人書是深般若波羅蜜乃至正憶念時，多賊、多留難起」 tr. "It is like the precious things of Jambudvīpa—gold, silver, beryl, giant clam, agate, coral and such treasures—which have many difficulties and many thieves; just so, Subhūti! when good men and good women write out this deep prajñāpāramitā, and so on up to rightly recollecting it, many thieves and many hindrances arise"〔T25 0541c03〕. The treatise explains the doubt of the assembly (why anyone should hate and envy the wondrous Dharma of prajñā): 「般若波羅蜜是佛法藏中妙寶，微妙、甚深，懈怠鈍根者所不解，是故呰毀。魔以般若波羅蜜多令眾生入涅槃故，魔作怨賊」 tr. "Prajñāpāramitā is the wondrous treasure in the storehouse of the Buddha's Dharma, subtle and very deep; those who are lazy and of dull faculties do not understand it, and therefore they disparage it. Because prajñāpāramitā leads many beings into nirvāṇa, Māra makes himself an enemy and a thief"〔T25 0542b06〕—「如閻浮提金銀等，多怨多賊為是故出，不為瓦石等生」 tr. "Like the gold, silver, and the rest of Jambudvīpa: the many enemies and many thieves come out for their sake; they do not arise for tiles and stones and the like"〔T25 0542b05〕; the many difficulties are exactly the proof that the treasure is precious.

The simile of thieves surrounding a city (carrying on the meaning ‘the Buddha's protection goes unnoticed’ · the closing stroke of the whole chapter). 「是故諸佛、菩薩、諸天為破壞魔事，是菩薩或覺、或不覺；如賊繞城，大人守護，小兒不覺」 tr. "Therefore the buddhas, the bodhisattvas, and the gods break and ruin the deeds of Māra for him, and this bodhisattva is either aware of it or not aware of it; as when thieves surround a city, the grown men keep guard and the small children do not notice"〔T25 0542b27〕—the beginner bodhisattva is inside the protection and does not know he is protected; this forms a ring with 「菩薩應覺是魔事」 tr. "the bodhisattva should be aware of these deeds of Māra" at the opening of the chapter: he is to be aware of what he can be aware of, and the Buddha protects what he cannot be aware of.

IV. The Sūtra Passage Explained

The full ledger of the three notes on the chapter title (the base text 「兩不和合品」 tr. "Chapter on the Two Discords" · the Palace edition 「兩過品」 tr. "Chapter on the Two Faults" · the -1 step of the Shōgozō, the Shōgozō B, and the Ishiyama continuing). The notes on the chapter title〔T25 0537a01〕 number three, and their full ledger is recorded here word for word. The first (0537001; a general note, one note made in six forms)—the base text (Taishō) reads 「大智度論釋兩不和合品第四十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Two Discords, the Forty-seventh"; the Ming edition lacks this title; the Ishiyama text has the record 「卷第六十九首」 tr. "head of Fascicle Sixty-nine"; the Palace edition reads, in fourteen characters, 「（（大智度論釋第四十七品上兩過品））」 tr. "Mahāprajñāpāramitā-upadeśa, commentary on the forty-seventh chapter, first part, Chapter on the Two Faults"—it clearly sets up the alternative name of this chapter, 「兩過品」 tr. "Chapter on the Two Faults", agreeing with the name used in the sūtra explained, T223, and in Jizang's commentary, X24 (see below). Under the title 「兩過品」 tr. "Chapter on the Two Faults" in the table of contents of the sūtra explained, T223, there is a separate interlinear note, 「丹兩不和合品」 tr. "Khitan edition: Chapter on the Two Discords" T08 0320b15 note 0320026—the Khitan edition uses the name 「兩不和合」 tr. "the two discords" outright on the side of the sūtra explained; the two names each appear in the other's text, and so cross exactly; the Shōgozō reads, in sixteen characters, 「（（大智度論釋第四十六品上兩不和合品））」 tr. "Mahāprajñāpāramitā-upadeśa, commentary on the forty-sixth chapter, first part, Chapter on the Two Discords"; the Shōgozō B reads, in fifteen characters, 「（（摩訶般若波羅蜜不和合品第四十六））」 tr. "Chapter on Mahāprajñāpāramitā, Not in Accord, the Forty-sixth"; the Ishiyama text further reads, in twenty-one characters, 「（（摩訶般若波羅蜜品第四十六卷六十九兩不和合品））」 tr. "Chapter on Mahāprajñāpāramitā, the Forty-sixth, Fascicle Sixty-nine, Chapter on the Two Discords"—the three texts, the Shōgozō, the Shōgozō B, and the Ishiyama, all read 「第四十六」 tr. "the Forty-sixth", one less than the base text's 「第四十七」 tr. "the Forty-seventh", continuing entirely without break the pattern 「聖／石 -1 階」 tr. "the -1 step of the Shōgozō / Ishiyama" consistent from Chapters 44 to 46. This general note belongs to the note layer of the chapter title and is not included in the working base text's list of two hundred and thirty-seven app entries (the list takes the app element as its standard); therefore its full ledger is listed separately in this section and in Section VIII. The second (0537002)—for the character 「合」 tr. "together" the Yuan edition reads 「含」 tr. "contain". The third (0537003)—for the character 「七」 tr. "seven" the Song and Yuan read 「七上」 tr. "seven, first part" and the Ming reads 「七之上」 tr. "seven, the first part", carrying the interlinear note 「經作兩不和合過品」 tr. "the sūtra has Chapter on the Two Discords and Faults"—the Ming interlinear note joins the two names 「兩不和合」 tr. "the two discords" + 「過品」 tr. "chapter on faults" into 「兩不和合過品」 tr. "Chapter on the Two Discords and Faults", a phenomenon of alternative names set side by side that is inherent in the transmission layer of the base text; recorded as it is without judgement. Judged 「異名同品」 tr. "different name, same chapter": the two parties, the 「兩不和合」 tr. "two discords" system (the base text + the title notes of the Shōgozō, the Shōgozō B, and the Ishiyama) and the 「兩過」 tr. "two faults" system (the Palace edition + T223 + Jizang in X24), are recorded side by side, without judging which text is correct; the chapter name in this edition follows the base text of this treatise, 「兩不和合品」 tr. "Chapter on the Two Discords" (the main axis for chapter names in this edition is the base text of this treatise, a settled ruling; this section does not reopen it).

Interlinear notes at fascicle end and fascicle head (further evidence of the continuing -1 step pattern). At the end of Fascicle 68〔T25 0538b17〕, the interlinear note on the character 「八」 tr. "eight"—the Song and Palace read 「八（釋第四十六品訖第四十七品上）」 tr. "eight (commentary on the forty-sixth chapter, ending at the first part of the forty-seventh chapter)", the Yuan reads 「八（釋四十六品訖第四十七品之上）」 tr. "eight (commentary on the forty-sixth chapter, ending at the first part of the forty-seventh chapter)", and the Shōgozō reads 「八（釋第四十五品訖四十六品上）」 tr. "eight (commentary on the forty-fifth chapter, ending at the first part of the forty-sixth chapter)"—the Shōgozō is again at -1 (against the Song and Palace's 「四十六訖四十七」 tr. "forty-six, ending at forty-seven", the Shōgozō reads 「四十五訖四十六」 tr. "forty-five, ending at forty-six"), and the pattern continues. The continuation title of Fascicle 69〔T25 0538b20〕, one note made in five forms—the base text 「大智度論釋兩不和合品第四十七之餘（卷六十九）」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Two Discords, the Forty-seventh, the remainder (Fascicle Sixty-nine)"; the Song reads 「大智度論卷第六十九釋第四十七品下訖第四十八品上」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-nine, commentary on the forty-seventh chapter, last part, ending at the first part of the forty-eighth chapter", the Yuan 「大智度論卷第六十九釋第四十七品下（訖第四十八品之上）」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-nine, commentary on the forty-seventh chapter, last part (ending at the first part of the forty-eighth chapter)", the Ming 「大智度論卷第六十九釋兩不和合品第四十七之下」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-nine, Commentary on the Chapter on the Two Discords, the Forty-seventh, the last part", the Palace 「大智度論卷第六十九釋第四十七品下訖第四十八品上兩過品」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-nine, commentary on the forty-seventh chapter, last part, ending at the first part of the forty-eighth chapter, Chapter on the Two Faults" (adding a note of the three characters 「兩過品」 tr. "Chapter on the Two Faults"), and the Shōgozō 「大智度論釋第四十六品下（訖第四十七品上）六十九」 tr. "Mahāprajñāpāramitā-upadeśa, commentary on the forty-sixth chapter, last part (ending at the first part of the forty-seventh chapter), sixty-nine"—the Shōgozō's -1 persists; the three texts Song, Yuan, and Palace record that the close of Fascicle 69 in fact crosses the boundary between Chapters 47 and 48 (「訖第四十八品上」 tr. "ending at the first part of the forty-eighth chapter"), structurally the same as the way Fascicle 68 spans Chapters 46 and 47. Further, the note on the character 「念」 tr. "recollect" at the end of the chapter〔T25 0542c02〕—the Shōgozō B and the Ishiyama read 「念釋四十六品竟」 tr. "recollect; end of the commentary on the forty-sixth chapter", a -1 step of the colophon type, corresponding from head to tail with the -1 step of the chapter title. Each witness has its own source and they deviate in the same direction; recorded without judgement, and the mechanism is not forcibly explained.

The recurrence anomaly of the n attribute of the T223 mulu (「兩過品」 tr. "Chapter on the Two Faults" and 「佛母品」 tr. "Chapter on the Mother of the Buddhas" are both n=48 · an anomaly of the XML markup layer recorded as it is). On the mulu encoding layer of the sūtra explained, T223: the displayed text of the mulu corresponding to this chapter reads 「47 兩過品」 tr. "47 Chapter on the Two Faults"〔T08 0320b15 近〕, and its n attribute marks 「48」 tr. "the number 48"—the +1 offset seen repeatedly since Chapter 41 continues here (Chapter 46, 「魔事品」 tr. "Chapter on the Deeds of Māra", n=47, this chapter n=48, +1 continuously chapter by chapter); but the displayed text of the next chapter's mulu, 「48 佛母品」 tr. "48 Chapter on the Mother of the Buddhas"〔T08 0323a22 近〕, has its n attribute also marked 「48」 tr. "the number 48"—recurring with this chapter and not increasing in order to 49. This apparatus independently scanned the whole text by rule; the chapter-level mulu entries with n="48" are exactly two, and each was checked against its original context and confirmed. This is a recurrence of n-attribute marking within the CBETA T223 XML itself, a flaw of the XML markup layer of the base text, not a doctrinal divergence; recorded as it is and not forcibly explained; the sequence of chapter numbers in the displayed text is itself continuous and without error, and the alignment takes the word-by-word comparison of the displayed text and the content as its standard.

Comparative reading of the full quoted sūtra (two-sided collation · sentence-by-sentence check of the opening · comparison group). The opening of Sūtra ① in this treatise is almost word for word the same as "The Two Faults" in the sūtra explained—this treatise: 「復次，須菩提！聽法人欲書、持般若波羅蜜，讀、誦、問義、正憶念；說法人懈墮，不欲為說。當知是為菩薩摩訶薩魔事」 tr. "Again, Subhūti! The hearer of the Dharma wishes to write out and uphold prajñāpāramitā, to read, recite, ask the meaning, and rightly recollect it; the speaker of the Dharma is slack and does not wish to speak it for him. Know that this is a deed of Māra for the bodhisattva-mahāsattva"〔T25 0537a02〕; T223 has the same passage as 「復次，須菩提！聽法人欲書持般若波羅蜜、讀誦問義、正憶念；說法人懈惰不欲為說。當知是為菩薩魔事」 tr. "Again, Subhūti! The hearer of the Dharma wishes to write out and uphold prajñāpāramitā, to read and recite it, ask the meaning, and rightly recollect it; the speaker of the Dharma is slack and does not wish to speak it for him. Know that this is a deed of Māra for the bodhisattva"〔T08 0320b16〕—the same opening of the Buddha's address to Subhūti, the same scene structure (who wishes to write out, who does not wish to speak, what result it is tied to), the wording almost entirely the same; the difference of written form in 「懈墮／懈惰」 tr. "slack (two written forms of the same word)" and the addition or omission in 「菩薩摩訶薩／菩薩」 tr. "bodhisattva-mahāsattva / bodhisattva" belong to the layer of transmission in writing out. Comparison group: the three strings of Chinese characters 「惡魔作佛身金色丈光」 tr. "the evil Māra makes the body of a Buddha, golden-coloured with a fathom of light", 「說法者受十二頭陀」 tr. "the speaker of the Dharma takes up the twelve dhūta practices", and 「欲至他方豐樂之處」 tr. "wishes to go to a prosperous and pleasant place in another region" each appear only once in the whole of T223 and in the whole of T1509 (once each, all in this chapter); the alignment is unique, with no other chapter to confuse it—not the weak judgement of searching one text with the words of another. It is judged 「異名同品」 tr. "different name, same chapter" (the chapter name has two parties; the chapter body is word for word the same). The three 【論】 layers of this treatise are a structural expansion of the treatise form; the sūtra explained has no such layer, and they are not variant readings. The entry-by-entry statistics of the collation witnesses on the T223 side within the scope of the comparative reading for this chapter were not unfolded in this apparatus (only the two entries at the mulu layer of the chapter title and the one cross-reference with K14〔T08n0223_p0322a29, see Section VIII〕 have been checked character by character); the fact that they were not unfolded is recorded as it is, left to later collation to check and supplement, and no estimate is used to fill the number.

V. The Prajñā Eye

The eye of this chapter lies in tracking 「魔事」 tr. "the deeds of Māra" back from outer marks into causes and conditions—Māra need not appear in any form: when two good people are not of one mind, prajñā cannot be written. Its meaning can be summed up in five layers.

First, writing out prajñā too is a dharma born of causes and conditions. 「一切有為法，因緣和合故生，眾緣離則無」 tr. "Every conditioned dharma arises because causes and conditions come together; when the conditions part, it is not"〔T25 0537b02〕—seeking fire with a fire-drill, there is the drill and there is the base; the completion of the writing out of prajñā is tied to 「師、弟子同心同事」 tr. "teacher and disciple being of one mind and one undertaking". Therefore this chapter does not blame one side: speaker and hearer each have their good and each their bias, and when bias meets bias, that is a parting of the conditions—and a parting of the conditions is a deed of Māra, without waiting for Māra to come.

Second, even where there is no offence there is a deed of Māra. The twelve dhūta practices 「不名為戒，能行，則戒莊嚴；不能行，不犯戒」 tr. "are not called precepts; if one can practise them, the precepts are adorned; if one cannot practise them, one does not break the precepts"〔T25 0537b28〕—one person takes them up and the other does not, and neither has an offence; yet 「兩不和合，則是魔事」 tr. "the two not being in accord is a deed of Māra". The criterion for a deed of Māra is not sin and merit but whether prajñā is accomplished or not; this is the finest cut of this chapter: when wholesome dharma meets wholesome dharma and neither yields, the loss is equal to that of evil.

Third, belittling each other is the proximate cause of discord. 「一人離五蓋，一人不離，故相輕，相輕故不和合。一切上法皆爾」 tr. "One person has left the five hindrances and one has not, and so they belittle each other, and because they belittle each other they are not in accord. All the higher dharmas are like this"〔T25 0540b15〕—every higher dharma one cultivates can be turned into material for belittling others; the teacher belittles the disciple with his virtue, and the disciple belittles skilful means with his simple belief; the two Chinese characters 「相輕」 tr. "belittle each other" gather up the root of the sickness of all the more than twenty pairs.

Fourth, a good thing can be a deed of Māra. 「聲聞、辟支佛經，無有慈悲，不求佛道，但欲自度；雖是好事，破菩薩道，故名魔事」 tr. "The sūtras of the śrāvakas and pratyekabuddhas have no kindness and compassion; they do not seek the path of the Buddha but wish only to deliver themselves; though they are good things, they break the bodhisattva path, and so are called deeds of Māra"〔T25 0542a20〕; and even when the body of a Buddha appears before one, grasping at its marks and craving and clinging: 「一切煩惱、取相，皆是魔事」 tr. "every affliction and every grasping at marks is a deed of Māra"〔T25 0542a23〕—Māra does not ruin a person with evil; he ruins him with the semblance, he ruins him with the good; letting go the treasure of great price and taking the little gold is called diminishment.

Fifth, precious things have many thieves, and the Buddha's protection goes unnoticed. 「如閻浮提金銀等，多怨多賊為是故出，不為瓦石等生」 tr. "Like the gold, silver, and the rest of Jambudvīpa: the many enemies and many thieves come out for their sake; they do not arise for tiles and stones and the like"〔T25 0542b05〕—the many hindrances are exactly the proof that prajñā is precious. And the protection comes from above: by the Buddha's power the deeds of Māra do not arise, and the buddhas and bodhisattvas of the ten directions guard, protect, and assist; 「如賊繞城，大人守護，小兒不覺」 tr. "as when thieves surround a city, the grown men keep guard and the small children do not notice"〔T25 0542b28〕. The one sentence at the end of the chapter gathers up the positive side of the whole chapter: 「佛意但欲令行者成般若大事，是故師徒宜應和合，一切惡事，不應計念」 tr. "The Buddha's intent is only that the practitioner accomplish the great matter of prajñā; therefore teacher and disciple should be in accord, and should not take any evil thing to heart"〔T25 0542c01〕—to be aware of Māra is the guarding; to be in accord is the accomplishing; not taking evil things to heart is the medicine that the chapter of the two discords itself prescribes.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary, and the ancient masters' citations and explanations are, as a matter of fact, partial and uneven. For this chapter there is only one ancient master's reading: Jizang's commentary on the sūtra explained preserves a complete chapter devoted to it; Huiying's commentary on 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 as a negative proposition (see below)—the density of ancient-master reflection for this chapter is the thinnest in this collection so far; recorded as it is. This section records the correspondence between what they comment on and cite and this chapter, without judging the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on "The Two Faults" in the sūtra explained begins at〔X24n0451 0295a13〕 (the mulu entry 「兩過品第四十七」 tr. "Chapter on the Two Faults, the Forty-seventh", immediately following the point where the commentary on Chapter 46, "The Deeds of Māra", ends) and runs to just before〔X24n0451 0296b05〕 (where the next mulu entry, 「佛母品第四十八」 tr. "Chapter on the Mother of the Buddhas, the Forty-eighth", begins; this section determines this according to the continuous sequence of mulu entries), covering the whole of the sūtra of this chapter. Four things in it may be recorded. First, the overall judgement of the chapter's place—「第二、明兩過人共有魔事也。前既是魔事，為品亦爾」 tr. "Second, it makes clear that persons at fault on both sides together have deeds of Māra. Since the preceding was the deeds of Māra, this chapter is so as well"〔X24n0451 0295a14〕: Jizang takes this chapter as established in continuation of the deeds of Māra of the preceding chapter—the preceding chapter a fault on one side, this chapter faults on both sides—and the chapter name he relies on is precisely 「兩過品」 tr. "Chapter on the Two Faults". Second, the classification of inner and outer Māra—「第一、多明內魔；第二、多明外魔。外魔之中形聲兩亂，內魔之中師與弟子」 tr. "First, it mostly makes clear the inner Māra; second, it mostly makes clear the outer Māra. Within the outer Māra there are the two disturbances of form and voice; within the inner Māra there are teacher and disciple"〔X24n0451 0295a21〕: he takes the discord of teacher and disciple as the inner Māra and Māra's conjured forms and voices as the outer Māra, and makes clear their mutual support: 「內魔中非無外魔成助，外魔之中非無內魔成資」 tr. "within the inner Māra it is not that there is no outer Māra lending help; within the outer Māra it is not that there is no inner Māra lending support". Third, the count of the pairs—「內外合說二十六雙，約次第而判者可為四倒」 tr. "Inner and outer spoken of together make twenty-six pairs; judged by their order, they can be taken as four reversals"〔X24n0451 0295a24〕: Jizang himself counts the pairs of this chapter as twenty-six in all, and divides them into fourteen pairs in which teacher and disciple do not know each other, two pairs that make clear the teacher alone, five pairs that make clear the disciple, and five pairs that make clear the teacher again—the ancient master has his own count and division; this apparatus records his numbers and does not force them into agreement with the paragraph division of this edition. Fourth, the three divisions of the final passage—「一、明留難；二、釋疑；三、佛力故難不能難也」 tr. "First, it makes clear the hindrances; second, it resolves the doubt; third, by the Buddha's power the difficulties cannot make difficulty"〔X24n0451 0296a06〕: he gathers up the end of the chapter in the three divisions of hindrance, resolving the doubt (the simile of the precious things answering why prajñā has many difficulties), and the Buddha's power, in full accord with the narrative of Sūtra ③ of this chapter. Further, the X24 commentary itself uses the words 「兩不和合」 tr. "the two discords" in its text on the preceding chapter—「或有所受更無能授，兩不和合，天魔事也」 tr. "or there is one who would receive and no one able to give; the two discords are a deed of the Māra of the heavens"〔X24n0451 0294b06〕—both names, 「兩過」 tr. "the two faults" and 「兩不和合」 tr. "the two discords", appear under Jizang's brush; recorded as it is.

Huiying's Commentary (X46n0791) · zero coverage (recorded as it is). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles. A search back through the whole of X46n0791 for both systems of this chapter's name (Chapter on the Two Discords / Chapter on the Two Faults) gives zero hits in every case; Fascicles 68 and 69 of the treatise, to which this chapter belongs, are not within the coverage of the fragmentary fascicles—the zero coverage belongs to the actual state of the fragments, not to a failure of 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). A search back through the whole of X46n0784 for both systems of the chapter name gives zero hits; Junzheng has no named citation of this chapter.

The two Tiantai lines · closed as a negative proposition (a dedicated search, recorded as found). Four works—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, of the line of Zhanran's Notes on the Words and Phrases of the Lotus, the Annotations on the Profound Meaning of the Lotus (T33n1717)—were searched back word for word: 「兩不和合」 tr. "the two discords" and 「兩過品」 tr. "Chapter on the Two Faults" give zero hits in every case. 「十二頭陀」 tr. "the twelve dhūta practices" appears once in T46n1911 (0041c15), three times in T46n1912 (0165b11／0264b06／0267a22), and once in T33n1717 (0850b20)—each checked in its context, all are Tiantai's own independent statements of the general meaning of the twelve dhūta practices (in contexts such as the explanation of dhyānapāramitā); no word-for-word citation of this chapter's enumeration pattern 「一作阿蘭若……十二但三衣」 tr. "first, dwelling in the araṇya … twelfth, keeping only the three robes" is seen, nor is this chapter's title named; the several occurrences of 「聽法人」 tr. "the hearer of the Dharma" and 「說法人」 tr. "the speaker of the Dharma" in T46n1912 are all in contexts of general exhortation and praise of the merit of hearing and speaking the Dharma, unrelated to this chapter's paired doctrine, ‘the discord of the two parties, speaker and hearer, is a deed of Māra’—the likeness of wording is purely a shared use of terms, not a relation of citation; closed as a negative proposition: the two Tiantai lines have no traceable direct citation of this chapter. A zero hit is also an entry in the ledger; the citation examples of other chapters are not used to fill it.

VII. Cross-reading and Further Resonances

The lines of meaning of this chapter, carried on before and after, are five; all are recorded in this section and do not stand in for a fixed reading.

First, the continuation of the section on the deeds of Māra (Chapter 46 → 47 · a hard link within this treatise itself). The preceding chapter, "The Deeds of Māra", makes clear the marks of the arising of the deeds of Māra; this chapter makes clear the marks of the discord of the two parties, speaker and hearer—the Palace edition's chapter title names it outright 「兩過品」 tr. "Chapter on the Two Faults", and Jizang divides it thus: 「前既是魔事，為品亦爾，今既兩過，前則獨過」 tr. "since the preceding was the deeds of Māra, this chapter is so as well; now, since there are faults on both sides, the preceding was a fault on one side alone" (see Section VI); that the two chapters form one section was already seen by the ancient master. The collation layer also leaves a mechanical trace of continuity: three of the twenty-two star repeated-citation notes of this chapter have their target notes falling within the range of Chapter 46 (〔T25 0533a06〕〔T25 0533c01〕〔T25 0536c06〕, see Section VIII)—the same variant reading shares a note across the chapters, and the encoding layer of the base text itself attests that the two chapters are joined. Further, where the treatise explains the semblance of prajñā, it points back to earlier text: 「如相似般若波羅蜜中說」 tr. "as said in the passage on the semblance of prajñāpāramitā"〔T25 0542a19〕—an internal pointer back to the section on the semblance of prajñā in Chapter 46; the treatise-author himself forms warp and weft.

Second, the internal pointers of 「如先答」 tr. "as answered before" (noted by the treatise-author himself). Treatise ② twice points back to its own earlier answers: 「如先答：弟子見師有過故，不欲受法」 tr. "As answered before: because the disciple sees that the teacher has faults, he does not wish to receive the Dharma"〔T25 0540b11〕; 「一人呵三惡道，一人讚歎諸天，是事如先答」 tr. "One person rebukes the three evil destinies and one person praises the gods: this matter is as answered before"〔T25 0540b17〕—the explanation of later pairs is merged into that of earlier pairs, the treatise form checking its own prolixity; recorded as it is.

Third, the dhūta practices and the four noble lineages (the treatise itself ties them to the ancient rule). 「於古四聖種中，頭陀即是三事」 tr. "Among the ancient four noble lineages, the dhūta practices are three of the matters"〔T25 0538b14〕, and it further cites the rule of the five bhikṣus' robes of rags at the time of the turning of the wheel of the Dharma (see Section III)—the treatise-author proves the origin of the dhūta practices from the ancient rules of the Buddha's own time, and the sentence 「佛法唯以智慧為本，不以苦為先」 tr. "The Buddha's Dharma takes wisdom alone as its root; it does not put suffering first"〔T25 0538b14〕 sets the limit of the dhūta practices; it is what the treatise-literature on the meaning of dhūta practice in later generations bases itself on.

Fourth, later citation (zero hits in the Tiantai line · recorded as it is). Both systems of the chapter name give zero hits in every case in the four Tiantai works (see the closure as a negative proposition in Section VI); although the twelve dhūta practices are a heading habitually used in Tiantai literature, all are independent statements of the general meaning, not citations of this chapter. No named citation of this chapter by the Tiantai line is seen; however, for Chapter 46 there are separately two places where Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation explicitly names the chapter title (「具如魔事品中說」 tr. "in full, as said in the Chapter on the Deeds of Māra"〔T46 0406a16〕, 「大品魔事品文」 tr. "the text of the Chapter on the Deeds of Māra in the Larger Sūtra"〔T46 0406b02〕 · see Section III of that chapter's apparatus), so the preceding chapter may not be lumped under the 「未見型」 tr. "not-seen type" together with this one. Further, there are not even hits on the wording of the 「十喻」 tr. "ten similes" type, and the ancient-master reflection is Jizang's alone—a chapter of low witness density, recorded as it is, layer by layer.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's meaning of teacher and disciple, ‘the two minds not in accord are a deed of Māra’; its practice-by-practice explanation of the causes and conditions of the twelve dhūta practices; its judgement on semblance dharmas, 「以著心行六波羅蜜，是名似」 tr. "to practise the six perfections with a clinging mind is called the semblance"; its meaning of grasping at marks, 「一切煩惱、取相，皆是魔事」 tr. "every affliction and every grasping at marks is a deed of Māra"; and its meaning of hindrance, that the precious things of Jambudvīpa have many thieves—these are what the treatises on the practice of guarding prajñā and on the mutual embrace of teacher and disciple base themselves on; they are set down as a stable citation〔T25n1509 兩不和合品·卷六十八–六十九〕; the places where the Heart Sūtra, the Diamond Sūtra, and the Consciousness-only collections cite this treatise are not yet finalised, so the citation is soft, awaiting word-for-word checking of what is kept there. This belongs to the carrying-on of the meaning of prajñā down through the sūtras; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 68 to 69 of the Mahāprajñāpāramitā-upadeśa〔T25 0537a01–0542c03〕 (the main text of the chapter body begins from the chapter title〔T25 0537a01〕; the First Part ends at the fascicle-end title 「大智度論卷第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-eight"〔T25 0538b17〕; the Last Part begins from the continuation title 「大智度論釋兩不和合品第四十七之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Two Discords, the Forty-seventh, the remainder"〔T25 0538b20〕 and ends with the passage 「略說魔事如是……不應計念」 tr. "Thus the deeds of Māra are spoken of in brief … should not take to heart"〔T25 0542b29〕; the next chapter begins at 0542c03, and Fascicle 69 does not close within this chapter); the collation text for the sūtra explained is "The Two Faults" in the Mahāprajñāpāramitā Sūtra〔T08 0320b15 起〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0295a13–0296b05〕, 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 as a negative proposition (see Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, and Palace editions, the Shōgozō manuscript, the Shōgozō B manuscript, and the Ishiyama text (the Ishiyama-dera manuscript), as well as the Korean Canon (K) and the CBETA collation.

The witness layer (the Shōgozō B continuing dense · the contrast of collation in a chapter of low witness density). Although the ancient-master reflection of this chapter is thin (see Section VI), its collation witnesses are, on the contrary, dense: the Shōgozō B text, continuing its large appearance since Chapter 45, appears roughly a hundred times in the collation notes of this chapter, especially densely in Fascicle 69 of the Last Part; the appearances of the Ishiyama text are mostly in the same group as the Shōgozō B. At the end of the chapter〔T25 0542c02〕 the Shōgozō B and the Ishiyama together give the -1-step marker of the colophon type, 「念釋四十六品竟」 tr. "recollect; end of the commentary on the forty-sixth chapter" (see Section IV). In the base text of this chapter no entries of the single-appearance type from the Korean Canon B text, the Southern Canon, or the Northern Canon are seen—unlike Chapter 45 (one or two appearances each); the negative result is recorded as it is.

Five special entries of CBETA emendation according to the Korean Canon (the lem is a CBETA emendation · listed separately). Five entries of this chapter belong to the special type of the modern CBETA collation layer emended according to the Korean Canon (K14n0549); each was checked word for word against the base text, and they are listed separately: first,〔T25 0537b19〕「離（K14n0549_p1176a13）（T07n0220_p0837b09）【CB】【麗-CB】｜雖【大】｜離【宮】【聖】」 tr. "‘separate’ in CBETA and the Korean Canon; ‘although’ in the Taishō; ‘separate’ in the Palace and the Shōgozō"—a compound entry carrying a cross-reference to the parallel position in the Great Prajñāpāramitā Sūtra; second,〔T25 0538a06〕「可（K14n0549_p1176c11）（T40n1804_p0130b16）【CB】【麗-CB】｜不【大】｜可【宮】【聖】【聖乙】｜可不【石】」 tr. "‘about’ in CBETA and the Korean Canon; ‘not’ in the Taishō; ‘about’ in the Palace, the Shōgozō, and the Shōgozō B; ‘about, not’ in the Ishiyama"—carrying a cross-reference to Daoxuan's Commentary on Practices from the Four-Part Vinaya, the first appearance in this collection of the type of cross-reference to the Vinaya section of the canon; third,〔T25 0538a15〕「臭（K14n0549_p1176c21）【CB】【麗-CB】｜嗅【大】」 tr. "‘stinking’ in CBETA and the Korean Canon; ‘smelling’ in the Taishō"; fourth,〔T25 0538a22〕「著（K14n0549_p1177a06）【CB】【麗-CB】｜者【大】｜著【聖】」 tr. "‘put on’ in CBETA and the Korean Canon; ‘one who’ in the Taishō; ‘put on’ in the Shōgozō"; fifth,〔T25 0541a17〕「墮（K14n0549_p1181a14）（T08n0223_p0322a29）【CB】【麗-CB】｜隨【大】｜隨【聖】」 tr. "‘falls’ in CBETA and the Korean Canon; ‘follows’ in the Taishō; ‘follows’ in the Shōgozō"—carrying a cross-reference to the corresponding position in the sūtra explained, T223, and this entry is at the same time a star note shared at the same anchor (see below). Three of the five entries carry a second-level cross-reference (cf2); their quoted strings are, in the base text, a continuous splicing of cf1 immediately followed by cf2; the type is recorded as it is; the reader-facing text of this edition follows the reading of the current CBETA text.

Twenty-two star entries (three with targets across chapters · their type listed separately). The star-corresp repeated-citation entries of this chapter (the same variant reading recurring in the text and sharing one note) number twenty-two, marked with each entry in the table below; checking the corresp target of each: the targets of nineteen fall within the range of this chapter (native within the chapter), and those of three fall within the range of Chapter 46—the note on the character 【經】 at〔T25 0537a02〕 (target 0533002 = the note at〔T25 0533a06〕), the note on the character 【論】 at〔T25 0537b02〕 (target 0533023 = the note at〔T25 0533c01〕), and the note on the character for ‘secure’ at〔T25 0538a03〕 (target 0536016 = the note at〔T25 0536c06〕)—unlike Chapter 45 (all forty-seven entries within the chapter), and of the same type as Chapter 43 (one entry across chapters) and Chapter 44 (four entries across chapters); recorded as it is. The bulk of them are recurrences, place by place, of single characters such as 「掉／挑」 tr. "restless / pick" (the Shōgozō B and the Ishiyama consistently read the latter, four appearances in a continuous passage), 「書／盡」 tr. "write out / exhaust" (the Shōgozō or the Shōgozō B repeatedly read the latter), and 「深／〔缺〕」 tr. "deep / [missing]" (the Song, Yuan, Ming, and Palace habitually omit the character 「深」 tr. "deep"), none of which touch doctrine.

Complete ledger of collation notes (all two hundred and thirty-seven entries reconciled · base text as it stands). Below, transcribed in their original form from the working base text—the collation notes of this chapter total two hundred and thirty-seven app entries, agreeing mechanically with app 237, the tool value of extract --check on the working base text. The app entries are listed in full in the order of their appearance in the base text, including twenty-two star-corresp repeated citations (their target note numbers and target locations marked with each entry); the five CBETA emendations according to the Korean Canon and the entries of the chapter-title and fascicle-title groups are marked with each entry. The general note on the chapter title (0537001, the full ledger of six forms) belongs to the note layer of the chapter title and is not in the app list; it has already been listed separately in Section IV. 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 (two hundred and thirty-seven · in order of appearance in the base text · star-corresp marked with each entry)

• 〔T25 0537a01〕合【大】｜含【元】(the second note on the chapter title · the Yuan edition's 「含」 tr. "contain" · see Section IV)
• 〔T25 0537a01〕七【大】｜七上【宋】【元】｜七之上（經作兩不和合過品）【明】(the third note on the chapter title · the Ming edition's interlinear note 「經作兩不和合過品」 tr. "the sūtra has Chapter on the Two Discords and Faults" · see Section IV)
• 〔T25 0537a02〕【經】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0533002) = the note at〔T25 0533a06〕 in Chapter 46, across chapters · shared across chapters)
• 〔T25 0537a04〕為【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0537a06〕為【大】｜菩薩【聖乙】
• 〔T25 0537a14〕般【大】｜持般【聖乙】
• 〔T25 0537b02〕【論】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0533023) = the note at〔T25 0533c01〕 in Chapter 46, across chapters · shared across chapters)
• 〔T25 0537b03〕攢【大】｜鑽【宋】【元】【明】【聖】｜〔－〕【聖乙】
• 〔T25 0537b03〕鑽【大】｜錯【聖】｜攢【聖乙】
• 〔T25 0537b07〕正【大】｜〔－〕【聖乙】
• 〔T25 0537b10〕知【大】｜和【聖】
• 〔T25 0537b11〕不能知【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0537b11〕更無餘處【大】｜處無餘受【聖乙】
• 〔T25 0537b12〕諮【大】｜證【聖乙】
• 〔T25 0537b12〕悲【大】｜慈悲【聖】
• 〔T25 0537b15〕為【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0537004) = the note at〔T25 0537a04〕 within the chapter · shared within the chapter)
• 〔T25 0537b17〕同，能【大】｜因緣【聖乙】
• 〔T25 0537b19〕因【大】｜內【聖】
• 〔T25 0537b19〕離（K14n0549_p1176a13）（T07n0220_p0837b09）【CB】【麗-CB】｜雖【大】｜離【宮】【聖】(CBETA emendation according to the Korean Canon · carrying a cross-reference to the parallel position in the Great Prajñāpāramitā Sūtra · listed separately in Section VIII)
• 〔T25 0537b22〕土【大】｜生【聖乙】
• 〔T25 0537b24〕追【大】｜得追【聖】｜追追【石】
• 〔T25 0537b26〕皆【大】｜〔－〕【聖乙】
• 〔T25 0537c04〕而【大】｜向【聖乙】
• 〔T25 0537c05〕蘭【大】｜練【聖乙】
• 〔T25 0537c06〕最【大】｜厭【聖】
• 〔T25 0537c09〕德【大】｜得【石】
• 〔T25 0537c12〕責【大】｜惰【宮】｜㥽【石】
• 〔T25 0537c12〕憂【大】｜愛【明】
• 〔T25 0537c13〕擯【大】｜儐【宮】【聖】【聖乙】
• 〔T25 0537c13〕料【大】｜斷【宮】【聖】【聖乙】【石】
• 〔T25 0537c14〕妨【大】｜好【聖乙】
• 〔T25 0537c15〕常【大】｜當【聖】
• 〔T25 0537c16〕邪【大】｜耶【聖乙】
• 〔T25 0537c20〕念【大】｜命【石】
• 〔T25 0537c21〕妨【大】｜好【聖】【聖乙】
• 〔T25 0538a01〕廢【大】｜癈【聖】【聖乙】
• 〔T25 0538a02〕量【大】｜量食法【聖】【聖乙】
• 〔T25 0538a02〕所【大】｜〔－〕【聖乙】
• 〔T25 0538a03〕穩【大】｜隱【宮】(star · corresp → note(0536016) = the note at〔T25 0536c06〕 in Chapter 46, across chapters · shared across chapters)
• 〔T25 0538a05〕之【大】｜〔－〕【聖】
• 〔T25 0538a05〕中【大】｜〔－〕【宮】【聖】【聖乙】
• 〔T25 0538a06〕可（K14n0549_p1176c11）（T40n1804_p0130b16）【CB】【麗-CB】｜不【大】｜可【宮】【聖】【聖乙】｜可不【石】(CBETA emendation according to the Korean Canon · carrying a cross-reference to the Commentary on Practices · listed separately in Section VIII)
• 〔T25 0538a06〕食【大】｜貪【聖乙】
• 〔T25 0538a07〕心【大】｜心生【宋】【元】【明】【宮】【聖】【聖乙】【石】
• 〔T25 0538a08〕轡【大】｜〔－〕【宮】【聖】【聖乙】【石】
• 〔T25 0538a09〕噉草【大】｜嚴菓【聖】｜嚴草【聖乙】
• 〔T25 0538a09〕路【大】｜略【聖乙】
• 〔T25 0538a09〕轡【大】｜變【聖乙】
• 〔T25 0538a09〕不【大】｜〔－〕【宋】【元】【明】【宮】【聖】【聖乙】【石】
• 〔T25 0538a10〕噉草【大】｜嚴草【聖乙】(star · corresp → note(0538010) = the note at〔T25 0538a09〕 within the chapter · shared within the chapter)
• 〔T25 0538a11〕門【大】｜初門【元】【明】
• 〔T25 0538a12〕藉【大】｜𧂐【聖】
• 〔T25 0538a15〕臭（K14n0549_p1176c21）【CB】【麗-CB】｜嗅【大】(CBETA emendation according to the Korean Canon · listed separately in Section VIII)
• 〔T25 0538a15〕相【大】｜想【宋】【元】【明】【宮】
• 〔T25 0538a16〕能作【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0538a17〕道【大】｜著【聖】
• 〔T25 0538a21〕蔭【大】｜陰【聖乙】
• 〔T25 0538a22〕著（K14n0549_p1177a06）【CB】【麗-CB】｜者【大】｜著【聖】(CBETA emendation according to the Korean Canon · listed separately in Section VIII)
• 〔T25 0538a23〕露【大】｜路【石】
• 〔T25 0538a24〕蟲【大】｜虫【宋】【宮】【聖乙】
• 〔T25 0538a26〕脫【大】｜服【聖】
• 〔T25 0538b03〕第【大】｜〔－〕【聖】
• 〔T25 0538b04〕蓋【大】｜善【聖】
• 〔T25 0538b05〕但【大】｜〔－〕【宋】【宮】
• 〔T25 0538b05〕法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0538b10〕陀【大】｜隨【聖乙】
• 〔T25 0538b12〕我【大】｜或【聖乙】
• 〔T25 0538b13〕棄【大】｜疾【聖乙】
• 〔T25 0538b14〕古【大】｜〔－〕【聖乙】
• 〔T25 0538b14〕是【大】｜〔－〕【聖乙】【石】
• 〔T25 0538b16〕隨道【大】｜道首【聖】【聖乙】
• 〔T25 0538b17〕八【大】｜八（釋第四十六品訖第四十七品上）【宋】【宮】｜八（釋四十六品訖第四十七品之上）【元】｜八（釋第四十五品訖四十六品上）【聖】(interlinear note at the end of Fascicle 68 · the Song, Palace, and Yuan system 「釋第四十六品訖第四十七品上」 tr. "commentary on the forty-sixth chapter, ending at the first part of the forty-seventh chapter" · the Shōgozō at the -1 step, 「釋第四十五品訖四十六品上」 tr. "commentary on the forty-fifth chapter, ending at the first part of the forty-sixth chapter" · see Section IV)
• 〔T25 0538b20〕大智度論釋兩不和合品第四十七之餘（卷六十九）【大】｜大智度論卷第六十九釋第四十七品下訖第四十八品上【宋】｜大智度論卷第六十九釋第四十七品下（訖第四十八品之上）【元】｜大智度論卷第六十九釋兩不和合品第四十七之下【明】｜大智度論卷第六十九釋第四十七品下訖第四十八品上兩過品【宮】｜大智度論釋第四十六品下（訖第四十七品上）六十九【聖】(the continuation title of Fascicle 69, one note made in five forms · the Song and Yuan 「訖第四十八品上」 tr. "ending at the first part of the forty-eighth chapter" · the Palace also carrying 「兩過品」 tr. "Chapter on the Two Faults" · the Shōgozō at the -1 step, 「第四十六品下」 tr. "the forty-sixth chapter, last part" · see Section IV)
• 〔T25 0538b25〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0538b25〕書【大】｜令書【石】｜令盡【聖乙】
• 〔T25 0538b27〕書【大】｜盡【聖乙】(star · corresp → note(0538038) = the note at〔T25 0538b25〕 within the chapter · shared within the chapter)
• 〔T25 0538b28〕知【大】｜智【聖】
• 〔T25 0538c02〕慳【大】｜堅【聖乙】
• 〔T25 0538c07〕藥、資【大】｜資藥【聖】
• 〔T25 0538c08〕欲【大】｜〔－〕【聖乙】
• 〔T25 0538c12〕闇【大】｜闇人【聖】
• 〔T25 0538c16〕優【大】｜憂【聖乙】
• 〔T25 0538c16〕聽【大】｜故聽【聖乙】
• 〔T25 0538c16〕知【大】｜和【聖】
• 〔T25 0538c18〕不【大】｜〔－〕【聖】
• 〔T25 0539a12〕者【大】｜人【宋】【元】【明】【宮】
• 〔T25 0539a17〕蜜【大】｜蜜讀誦【元】【明】
• 〔T25 0539a19〕深【大】｜〔－〕【宋】【宮】
• 〔T25 0539a22〕兩【大】｜〔－〕【聖】
• 〔T25 0539a24〕掉【大】｜挑【聖乙】【石】
• 〔T25 0539a25〕掉【大】｜挑【聖乙】【石】(star · corresp → note(0539005) = the note at〔T25 0539a24〕 within the chapter · shared within the chapter)
• 〔T25 0539a26〕掉【大】｜挑【聖乙】【石】(star · corresp → note(0539005) = the note at〔T25 0539a24〕 within the chapter · shared within the chapter)
• 〔T25 0539a27〕掉【大】｜挑【聖乙】【石】(star · corresp → note(0539005) = the note at〔T25 0539a24〕 within the chapter · shared within the chapter)
• 〔T25 0539b03〕書【大】｜〔－〕【聖】
• 〔T25 0539b03〕深【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0539b10〕生樂【大】｜樂生【聖乙】【石】
• 〔T25 0539b14〕苦，求阿耨多羅三藐三菩提為？』兩不和合，不【大】｜〔－〕【聖乙】
• 〔T25 0539b23〕書【大】｜盡【聖】
• 〔T25 0539b25〕聽【大】｜聖【聖乙】
• 〔T25 0539b27〕書【大】｜〔－〕【聖】
• 〔T25 0539b27〕念【大】｜令【聖】
• 〔T25 0539b29〕正【大】｜心【聖乙】
• 〔T25 0539b29〕念【大】｜令【聖】(star · corresp → note(0539013) = the note at〔T25 0539b27〕 within the chapter · shared within the chapter)
• 〔T25 0539c20〕少【大】｜妙【聖】
• 〔T25 0539c20〕兩【大】｜〔－〕【宮】【聖】
• 〔T25 0539c21〕是為【大】｜言為【聖乙】｜是言【石】
• 〔T25 0539c21〕距【大】｜拒【元】【明】
• 〔T25 0539c21〕我【大】｜〔－〕【宋】【元】【明】【宮】【聖乙】【石】
• 〔T25 0539c24〕旃【大】｜栴【聖】【聖乙】
• 〔T25 0539c25〕者【大】｜者不【聖】
• 〔T25 0539c25〕逐【大】｜遂【聖乙】
• 〔T25 0539c29〕少【大】｜妙【聖】(star · corresp → note(0539015) = the note at〔T25 0539c20〕 within the chapter · shared within the chapter)
• 〔T25 0540a02〕訊【大】｜說【聖】
• 〔T25 0540a06〕【論】【大】｜〔－〕【宋】【宮】【聖乙】
• 〔T25 0540a14〕故【大】｜故名【宋】【元】【明】【宮】【聖】【聖乙】
• 〔T25 0540a15〕師【大】｜〔－〕【聖】
• 〔T25 0540a16〕或羞【大】｜戒著【聖】【聖乙】
• 〔T25 0540a16〕似【大】｜妙【聖乙】
• 〔T25 0540a19〕好【大】｜如好【聖乙】
• 〔T25 0540a19〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0540a20〕誦【大】｜讀【聖乙】
• 〔T25 0540a21〕亦是【大】｜是亦【聖】【聖乙】
• 〔T25 0540a21〕師【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0540a22〕罪【大】｜羅【聖】【聖乙】
• 〔T25 0540a23〕事【大】｜法事【聖乙】【石】
• 〔T25 0540a27〕不【大】｜〔－〕【聖】｜行不【聖乙】
• 〔T25 0540a28〕讀誦【大】｜誦讀【石】
• 〔T25 0540a29〕直【大】｜真【聖】【聖乙】
• 〔T25 0540b02〕時【大】｜有時【聖乙】
• 〔T25 0540b06〕解【大】｜能【聖】
• 〔T25 0540b08〕讀誦【大】｜誦讀【宋】【元】【明】【宮】
• 〔T25 0540b09〕導【大】｜道【宋】【元】【明】【宮】【聖】
• 〔T25 0540b11〕欲【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0540b12〕受法【大】｜受【宮】【聖乙】【石】｜〔－〕【聖】
• 〔T25 0540b13〕化【大】｜導【聖乙】【石】
• 〔T25 0540b13〕或【大】｜〔－〕【聖乙】【石】
• 〔T25 0540b13〕邪【大】｜耶【聖】
• 〔T25 0540b14〕行【大】｜〔－〕【聖】
• 〔T25 0540b16〕合【大】｜〔－〕【聖乙】
• 〔T25 0540b16〕切上法皆爾【大】｜〔－〕【聖乙】
• 〔T25 0540b16〕復次【大】｜〔－〕【聖乙】
• 〔T25 0540b17〕正【大】｜〔－〕【聖乙】
• 〔T25 0540b19〕都【大】｜〔－〕【聖乙】
• 〔T25 0540b19〕且【大】｜但【宋】【元】【明】【宮】【聖】【聖乙】
• 〔T25 0540b20〕聚【大】｜取【聖】
• 〔T25 0540b20〕多有【大】｜有多【聖乙】【石】
• 〔T25 0540b21〕將【大】｜持【聖】【聖乙】｜侍【石】
• 〔T25 0540b26〕止【大】｜心【聖】
• 〔T25 0540b26〕法【大】｜汝【聖】
• 〔T25 0540b26〕不聽，作是念：「何用是事？損我功德！」 tr. "What use is this matter? It harms my merit!"聽法者意【大】｜〔－〕【聖乙】
• 〔T25 0540b27〕謂【大】｜諸【聖】
• 〔T25 0540c01〕財【大】｜則【聖乙】
• 〔T25 0540c01〕養【大】｜故【宋】【元】【明】【宮】【聖】
• 〔T25 0540c02〕則【大】｜是則【石】
• 〔T25 0540c02〕薄【大】｜輕【聖乙】
• 〔T25 0540c03〕經嶮【大】｜逕險【聖乙】
• 〔T25 0540c06〕亦【大】｜二【聖乙】
• 〔T25 0540c07〕羞【大】｜著【聖】
• 〔T25 0540c07〕任涉【大】｜住法【聖乙】
• 〔T25 0540c08〕諳【大】｜諸【聖】【聖乙】【石】
• 〔T25 0540c09〕稱【大】｜講【聖乙】
• 〔T25 0540c09〕美【大】｜義【聖】
• 〔T25 0540c09〕時【大】｜〔－〕【宋】【元】【明】【聖】【聖乙】【石】
• 〔T25 0540c09〕慮【大】｜惠【聖乙】
• 〔T25 0540c10〕謂【大】｜〔－〕【聖乙】【石】
• 〔T25 0540c10〕飲食【大】｜欲食【宋】【宮】
• 〔T25 0540c13〕彼【大】｜彼國【聖】
• 〔T25 0540c13〕勿【大】｜無【石】
• 〔T25 0540c15〕好【大】｜〔－〕【聖乙】
• 〔T25 0540c18〕至【大】｜去【聖】
• 〔T25 0541a01〕護【大】｜誰【石】
• 〔T25 0541a02〕枉【大】｜抂【聖】｜往【聖乙】
• 〔T25 0541a04〕樂著【大】｜著樂【聖乙】【石】
• 〔T25 0541a10〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0541a10〕書【大】｜盡【聖】(star · corresp → note(0539010) = the note at〔T25 0539b23〕 within the chapter · shared within the chapter)
• 〔T25 0541a17〕墮【大】｜隨【聖】
• 〔T25 0541a17〕墮（K14n0549_p1181a14）（T08n0223_p0322a29）【CB】【麗-CB】｜隨【大】｜隨【聖】(CBETA emendation according to the Korean Canon · carrying a cross-reference to the sūtra explained · listed separately in Section VIII)(star · corresp → note(0541007) = the note at〔T25 0541a17〕 within the chapter · a note shared at the same anchor)
• 〔T25 0541a19〕不【大】｜兩不【聖】【聖乙】【石】
• 〔T25 0541a19〕深【大】｜成【宋】【元】【宮】【聖】｜成深【聖乙】
• 〔T25 0541a21〕作【大】｜〔－〕【宮】【聖】【聖乙】【石】
• 〔T25 0541a22〕際【大】｜除【聖】
• 〔T25 0541a23〕辟【大】｜得辟【宋】【元】【明】【宮】【聖】
• 〔T25 0541a23〕兩【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0541a25〕菩薩【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0541b05〕而【大】｜速【聖】
• 〔T25 0541b05〕空【大】｜空外空【聖乙】【石】
• 〔T25 0541b07〕用【大】｜由【聖乙】
• 〔T25 0541b09〕形【大】｜〔－〕【宋】【宮】
• 〔T25 0541b12〕貪著【大】｜因緣【宋】【元】【明】【聖乙】【石】
• 〔T25 0541b13〕減【大】｜咸【聖】
• 〔T25 0541b13〕婆【大】｜波【聖】
• 〔T25 0541b17〕從【大】｜作【石】
• 〔T25 0541b18〕多【大】｜〔－〕【宋】【元】【明】【宮】【聖乙】
• 〔T25 0541b18〕乃至正憶念【大】｜〔－〕【宮】
• 〔T25 0541b24〕深【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0539007) = the note at〔T25 0539b03〕 within the chapter · shared within the chapter)
• 〔T25 0541b26〕有【大】｜〔－〕【聖乙】【石】
• 〔T25 0541b27〕是【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0541006) = the note at〔T25 0541a10〕 within the chapter · shared within the chapter)
• 〔T25 0541c01〕深【大】｜〔－〕【宋】【宮】
• 〔T25 0541c02〕受【大】｜受持【聖乙】
• 〔T25 0541c04〕寶【大】｜〔－〕【宮】【聖】【聖乙】
• 〔T25 0541c09〕書【大】｜盡【聖】(star · corresp → note(0539010) = the note at〔T25 0539b23〕 within the chapter · shared within the chapter)
• 〔T25 0541c11〕人【大】｜〔－〕【聖乙】
• 〔T25 0541c13〕深【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0539007) = the note at〔T25 0539b03〕 within the chapter · shared within the chapter)
• 〔T25 0541c18〕新【大】｜雜【聖乙】
• 〔T25 0541c20〕深【大】｜〔－〕【宋】【宮】
• 〔T25 0541c27〕是【大】｜若【聖乙】
• 〔T25 0541c29〕禪【大】｜禪定【聖乙】
• 〔T25 0542a06〕深【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0539007) = the note at〔T25 0539b03〕 within the chapter · shared within the chapter)
• 〔T25 0542a07〕【論】【大】｜〔－〕【宋】【宮】【聖乙】(star · corresp → note(0540002) = the note at〔T25 0540a06〕 within the chapter · shared within the chapter)
• 〔T25 0542a11〕邪【大】｜耶【聖】【聖乙】
• 〔T25 0542a12〕得【大】｜〔－〕【聖乙】
• 〔T25 0542a12〕受【大】｜授【明】
• 〔T25 0542a14〕廣【大】｜魔【聖】【聖乙】【石】
• 〔T25 0542a15〕證【大】｜不證【石】
• 〔T25 0542a18〕似【大】｜以【聖乙】
• 〔T25 0542a18〕名【大】｜多【聖】
• 〔T25 0542a21〕雖【大】｜離【聖】
• 〔T25 0542a22〕信心【大】｜心信【聖乙】【石】
• 〔T25 0542a29〕價寶【大】｜賈【聖乙】
• 〔T25 0542a29〕減【大】｜咸【聖】(star · corresp → note(0541020) = the note at〔T25 0541b13〕 within the chapter · shared within the chapter)
• 〔T25 0542b04〕憎【大】｜壞【聖】
• 〔T25 0542b05〕賊【大】｜賤【聖】
• 〔T25 0542b06〕瓦石【大】｜在色【聖】
• 〔T25 0542b08〕呰【大】｜訾【宋】【元】【明】【宮】【聖】
• 〔T25 0542b10〕呰【大】｜訾【宋】【元】【明】【宮】【聖】(star · corresp → note(0542014) = the note at〔T25 0542b08〕 within the chapter · shared within the chapter)
• 〔T25 0542b10〕壞【大】｜〔－〕【聖乙】
• 〔T25 0542b11〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0542b12〕但【大】｜恒【聖】
• 〔T25 0542b13〕三【大】｜三寶【聖乙】【石】
• 〔T25 0542b20〕邪【大】｜耶【聖】【聖乙】(star · corresp → note(0542001) = the note at〔T25 0542a11〕 within the chapter · shared within the chapter)
• 〔T25 0542b20〕定【大】｜〔－〕【聖乙】【石】
• 〔T25 0542b21〕軟【大】｜濡【宮】【石】
• 〔T25 0542b25〕初【大】｜初心【聖】
• 〔T25 0542b26〕身【大】｜身命【聖】
• 〔T25 0542b28〕繞【大】｜嬈【聖乙】
• 〔T25 0542b29〕然【大】｜燃【聖乙】
• 〔T25 0542c02〕念【大】｜念釋四十六品竟【聖乙】【石】(the Shōgozō B and the Ishiyama 「念釋四十六品竟」 tr. "recollect; end of the commentary on the forty-sixth chapter" · a -1 step of the colophon type · see Section IV) The above two hundred and thirty-seven entries agree mechanically with the number of anchored collation notes in the working base text; the targets of the star entries are marked with each entry (the three across chapters have been listed separately above). The several places bearing on the chapter name and the fascicle titles (the two notes on the chapter title〔0537a01〕, the end of Fascicle 68〔0538b17〕, the continuation title of Fascicle 69〔0538b20〕, and the colophon at the end of the chapter〔0542c02〕) have been listed separately above, and collated both ways 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 within the scope of the comparative reading for this chapter (from〔T08 0320b15〕 to before the next chapter) were not unfolded in this apparatus (only the two entries at the mulu layer of the chapter title and the T223 cross-reference position of the K14 entry have been checked character by character; see Section IV and this section); the fact that they were not unfolded is recorded as it is, left to later collation to check and supplement, and no estimate is used to fill the number.