大智度論 轉不轉品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Turning and Not Turning
這一品先讓魔開口，而魔說的是一段很像般若的話。它到菩薩跟前說：「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」既然一切如虛空，那就沒有得無上菩提的人，也沒有不得的人——「是諸法皆如虛空無所有相，汝唐受勤苦！」你白辛苦了。這是本品最值得停一下的地方：魔不必說錯話，魔只要把對的話放在壞的地方。菩薩的回答不是反駁那個空，而是認下它再往前走一步：「是惡魔事，壞我阿耨多羅三藐三菩提心。」諸法確實如虛空，只是眾生不知不見；我正是要以這如虛空的空為莊嚴，去為他們說這個法。以空拆掉莊嚴的，是魔語；以空成就莊嚴的，是佛法。
於是佛勸：「菩薩摩訶薩從初發意已來，聞是法，應堅固其心，不動、不轉。」論主把這三個字一個一個拆開：「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」裏面的煩惱射不進來，外面的魔民拉不動，上面的菩提退不掉——三個名字各守一邊，合起來才是一顆心。這一品之所以又叫堅固品，就從這第一個訓來。
接著是全品的題眼。須菩提問：「不轉故名阿鞞跋致？轉故亦名阿鞞跋致？」佛兩個都答是。怎麼會兩邊都對？「若菩薩摩訶薩於聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩於聲聞地、辟支佛地轉，是故亦名不轉。」不落二乘是不轉，從二乘裏轉出來也是不轉。論主用二諦收住：「佛二種答，以二諦故，所謂世諦、第一義諦。」世諦上說，「轉聲聞、辟支佛心，直入菩薩位，是名轉」；第一義上說，「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」。連一乘的定相都沒有，三乘的轉不轉又立在哪裏？所以不退不是站得穩，是沒有可以退的地方。
往下便是一長串相貌，每一條都以「以是行、類、相貌，當知是名阿鞞跋致菩薩摩訶薩相」收尾。能入四禪乃至滅定而不取果，「是菩薩雖修四念處乃至五神通，是人不受四念處果」，只為眾生受身，「隨其所應而利益之」。什麼都不貴重——不貴色相、不貴二乘、不貴六度四禪、不貴淨佛世界、不貴見佛種善根，因為「一切法自相空，不見可貴法、能生貴心者」。在家的則以方便受五欲，論主的喻極利落：「譬如以鉗取火，雖捉而不燒。」他先想過的是「我出家一身，云何能以布施攝眾生？」眾生要的多半是飲食衣服，於是生富貴家，恣其所須，「譬如大地，人民、鳥獸皆蒙利潤」。又有執金剛神王常隨逐，乃至五姓執金剛神常隨守護，所以「若天、若魔、若梵、若餘世間大力者不能破壞是菩薩摩訶薩薩婆若心」——但論主補一句，護是功德招來的，不是力氣不夠去借的。五根也一樣，「如人無眼等五情根，則無異木石」，沒有信等五根就還是凡夫。至於什麼是上人，佛只給一句：「若菩薩摩訶薩一心行阿耨多羅三藐三菩提心，不散亂，是名上人。」論主解釋為何只取這一事：「此中佛自略說：一心不散亂，盡攝諸善法。」末了是淨命：不作呪術、不合和諸藥、不呪鬼神問人吉凶壽命，因為「知諸法自相空，不見諸法相，故行淨命」。
卷七十四接著「今當更說阿鞞跋致菩薩摩訶薩行、類、相貌，一心諦聽！」——這一半更細。先是不說世間事：不好說官事、賊事、軍事、鬪事、婦女事、聚落事、城邑事、國事、我事，一條一條都給了理由，如「是菩薩諸法空相中住，不見法若貴、若賤」。然後是這一品之下最要緊的一句：「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致。」為什麼不疑？因為「乃至不見少許法於阿耨多羅三藐三菩提中，若轉、若不轉」。論主把疑的體拆給你看：「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」疑不是從看見什麼生的，是從同時取住兩個相生的；所以「菩薩行無相三昧故，於一切法中不取相，則無生疑處」。疑沒有地方住，不必斷就沒有了。佛再給兩個譬喻：得須陀洹果的人「住須陀洹地中，自了知，終不疑不悔」；造五逆的人，那個罪心「乃至死時常逐不捨」。論主合起來說：「須陀洹心，常不却；五逆心，罪畢乃除」，而「如人著衰，鬼常隨逐。阿鞞跋致心，復過於是。」一善一惡兩顆心並舉，取的不是善惡，是那份厚重奪不走。
再往下，魔親自來試，一次比一次像。作佛身說你今世就取阿羅漢吧，你沒有受記、沒有無生忍、沒有阿鞞跋致的相貌；作佛形像來給你授聲聞辟支佛記；作佛身來說「汝所學經書非佛所說、亦非聲聞說，是魔所說。」菩薩憑什麼認得出？論主的答案只有五個字加一個喻：「身是而言非。如試金錢，彈之聲出，則知其真偽。」樣子可以假，話假不了；何況「諸佛種種方便欲令一切人盡入佛道，云何引菩薩與聲聞記？」反過來驗自己是不是真的，也不靠自許：聽到深法時「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」——「譬如大軍，退敗則怖懅迷悶，臥地似死；親族見之，欲知活不，以杖鞭之，若癮疹起者，則知必活。」聽法入不入心，就是那一下鞭。還有為法捨命：大會中說一切法畢竟空，「是時，有愚癡人破壞、不受」，說這樣就沒有佛、沒有罪福業報了；菩薩明知說者可能因此招殺身之禍，仍拚命佐助，因為「我不為護持一佛法故，我為護持三世十方諸佛法故」，又因為「若有益而死，勝無益而生」。
最後收在陀羅尼與位次上。得聞持等陀羅尼，「聞佛說諸經，不忘、不失，不疑、不悔」；不只佛語，二乘天龍所說一樣持得住——論主拆作三力：「信力故能受，聞持陀羅尼力故不失，斷疑陀羅尼力故不疑」，而有道理的能信能持，沒道理的持之無疑卻不信，持與信分作兩事，所以受得下一切言說而不濫。阿鞞跋致又分兩種身，生死肉身與法性生身；還沒到的人也分兩種，信少疑多與疑少信多，後者得禪定便得柔順忍，只是法愛未斷，還可能著、還可能退。這一品排了六十幾條相貌，像一份可以逐條對的帳；而論主末了只寫一句：「略說阿鞞跋致相義。」——這還只是略說。不退不是自己說了算的名分，是拿得出來對的相。
This chapter first lets Māra speak, and what Māra says is a passage that sounds very much like prajñā. He comes before the bodhisattva and says: ‘Sarvajñā is equal to space, without the mark of anything existent; dharmas too are equal to space, empty and without mark.’ Since everything is like space, there is no one who obtains unsurpassed awakening, and no one who does not obtain it—‘all these dharmas are like space, without the mark of anything existent; you toil and suffer for nothing!’ Your labour is wasted. This is the place in the chapter most worth pausing at: Māra need not say anything wrong; Māra need only set the right words in a bad place. The bodhisattva's reply is not to refute that emptiness, but to accept it and take one step further: ‘This is a deed of evil Māra, to ruin my mind of anuttarā samyaksaṃbodhi.’ Dharmas are indeed like space; it is only that beings do not know and do not see it; and it is precisely with this emptiness that is like space that I take as my adornment, that I go to expound this Dharma to them. To use emptiness to tear down the adornment is Māra's talk; to use emptiness to accomplish the adornment is the Buddha's Dharma.
So the Buddha exhorts: ‘From the first arousing of intent onward, the bodhisattva-mahāsattva, hearing this Dharma, should make his mind firm, unmoved, not turning.’ The treatise-author takes these three Chinese characters apart one by one: ‘Because none of the arrows of the afflictions enters, it is called firm. Because none of the outside paths or Māra's people can turn it, it is called unmoved. Because it does not retrogress from anuttarā samyaksaṃbodhi, it is called not turning.’ Within, the afflictions cannot shoot in; without, Māra's people cannot pull it; above, awakening cannot be lost—the three names each guard one side, and only together are they one mind. That this chapter is also called the chapter on Firmness comes from this first gloss.
Then comes the eye of the whole chapter. Subhūti asks: ‘Is one called avaivartika because of not turning? Is one also called avaivartika because of turning?’ The Buddha answers yes to both. How can both sides be right? ‘If the bodhisattva-mahāsattva does not turn in the śrāvaka ground or the pratyekabuddha ground, for this reason he is called not turning. If the bodhisattva-mahāsattva turns in the śrāvaka ground or the pratyekabuddha ground, for this reason he is also called not turning.’ Not falling into the two vehicles is not turning; turning out from within the two vehicles is also not turning. The treatise-author holds it in place with the two truths: ‘The Buddha answers in two ways because of the two truths, namely worldly truth and the truth of the highest meaning.’ In worldly truth, ‘turning away the mind of the śrāvaka and pratyekabuddha and entering straight into the bodhisattva's position is called turning’; in the highest meaning, ‘within the one mark of all dharmas, that is, the signless, there is not even a fixed mark of one vehicle, how much less of three vehicles! So there is nothing to turn.’ If there is not even a fixed mark of one vehicle, where would the turning or not turning of three vehicles stand? So not retrogressing is not standing firm; it is that there is no place to retrogress to.
Below this is a long string of appearances, every one closing with ‘by this conduct, kind, and appearance, know that this is called the mark of an avaivartika bodhisattva-mahāsattva.’ He can enter the four dhyānas and so on up to the absorption of cessation and yet not take the fruit; ‘though this bodhisattva cultivates the four foundations of mindfulness and so on up to the five supernormal powers, this person does not receive the fruit of the four foundations of mindfulness’; he takes a body only for the sake of beings, and ‘benefits them according to what suits them.’ He prizes nothing—does not prize form, does not prize marks, does not prize the two vehicles, does not prize the six perfections or the four dhyānas, does not prize purifying buddha-worlds, does not prize seeing buddhas and planting roots of goodness, because ‘all dharmas are empty of specific marks; he sees no dharma that can be prized, nor any that can give rise to a prizing mind.’ The householder among them receives the five desires by skilful means, and the treatise-author's simile is extremely neat: ‘as when one takes up fire with tongs: though one holds it, one is not burned.’ What he had first thought over was, ‘I, having gone forth, a single body, how can I gather in beings by giving?’ What beings want is mostly food, drink, and clothing, and so he is born in a rich and noble family and gives them whatever they need, ‘as with the great earth, on which people, birds, and beasts all receive its benefit.’ Further, the vajra-holding spirit king constantly follows him, and so on up to the vajra-holding spirits of the five clans constantly follow and guard him, so that ‘whether gods, or Māra, or Brahmā, or any other of great strength in the world, none can break this bodhisattva-mahāsattva's mind of sarvajñā’—but the treatise-author adds a sentence: the guarding is drawn to him by his merit, not borrowed for want of strength. So too with the five faculties: ‘as a person without the eye and the other four faculties is no different from wood or stone’, without faith and the other four faculties one is still an ordinary person. As for what a superior person is, the Buddha gives only one sentence: ‘If the bodhisattva-mahāsattva single-mindedly practises the mind of anuttarā samyaksaṃbodhi, without distraction, this is called a superior person.’ The treatise-author explains why this one matter alone is taken: ‘Here the Buddha himself speaks briefly: a single mind without distraction gathers in all wholesome dharmas entirely.’ Last is pure livelihood: he does not practise spell-craft, does not compound medicines, does not cast spells on ghosts and spirits or tell people their fortune and life-span, because ‘knowing that all dharmas are empty of specific marks, he does not see the marks of dharmas, and so practises pure livelihood.’
Fascicle 74 continues: ‘Now I shall further speak of the conduct, kind, and appearance of the avaivartika bodhisattva-mahāsattva; listen single-mindedly and attentively!’—and this half is finer still. First, he does not speak of worldly matters: he does not like to speak of matters of officials, of thieves, of armies, of fighting, of women, of villages, of towns, of the country, of self, and a reason is given for each one, such as ‘this bodhisattva abides within the mark of emptiness of all dharmas and sees no dharma as noble or as base.’ Then comes the most important sentence of this last part of the chapter: ‘He is clear about his own ground, and does not doubt whether I am avaivartika or not avaivartika.’ Why does he not doubt? Because ‘he does not see even the least dharma within anuttarā samyaksaṃbodhi that either turns or does not turn.’ The treatise-author takes the substance of doubt apart before your eyes: ‘Doubt means grasping at a mark with something attained. As when a person at night sees a tree stump, and then a thought arises that a human form is like this too, and so a doubting mind arises’—doubt is not born from seeing something; it is born from grasping two marks at once; and so ‘because the bodhisattva practises the signless samādhi, he grasps no mark in any dharma, and so there is no place for doubt to arise.’ Doubt has nowhere to dwell, and without needing to be severed it is gone. The Buddha gives two more similes: one who has obtained the fruit of the srota-āpanna ‘abides in the ground of the srota-āpanna, knows it clearly of himself, and never doubts or regrets’; and one who has committed the five heinous sins—that sinful mind ‘even at the time of death follows him and does not let go.’ The treatise-author puts them together: ‘the mind of the srota-āpanna never shrinks back; the mind of the five heinous sins is removed only when the sin is exhausted’, and ‘as when a person is beset by misfortune, a ghost follows him constantly. The mind of the avaivartika surpasses even this.’ One good mind and one evil mind are held up together; what is taken is not good or evil but that weight which cannot be snatched away.
Further down, Māra comes in person to test him, each time more convincing than the last. He takes the body of a Buddha and says: take arhatship in this very life; you have received no prediction, you have no acceptance of non-arising, you have no appearance of an avaivartika; he takes the image of a Buddha and comes to give him the prediction of a śrāvaka or pratyekabuddha; he takes the body of a Buddha and comes to say, ‘the sūtras and books you have studied were not spoken by the Buddha, nor spoken by śrāvakas; they were spoken by Māra.’ By what does the bodhisattva recognise him? The treatise-author's answer is only five Chinese characters and one simile: ‘The body is right but the words are wrong. As when one tests a gold coin: flick it, the sound comes out, and one knows whether it is real or false.’ The appearance can be false; the words cannot; besides which, ‘the buddhas with skilful means of every kind wish to bring all people entirely into the path of the Buddha; how would they draw a bodhisattva aside and give him the prediction of a śrāvaka?’ And to test in the other direction whether one is oneself real, one does not rely on one's own say-so either: on hearing the deep Dharma, ‘as soon as he hears it his mind goes deep, the hair on his skin stands on end; recollecting the Buddha's great compassion, he rejoices and weeps’—‘as with a great army: when it is routed, the men are terrified and dazed and lie on the ground as if dead; their kin, seeing them and wishing to know whether they live, flog them with a rod, and if a weal rises they know they will surely live.’ Whether the Dharma one hears enters the mind or not is precisely that one stroke of the rod. There is also giving up one's life for the Dharma: in a great assembly all dharmas are expounded as ultimately empty, and ‘at that time there are foolish people who break it and do not receive it’, saying that in that case there is no Buddha and no retribution of deeds of sin and merit; the bodhisattva, knowing full well that the expounder may for this bring death upon himself, still helps with all his might, because ‘it is not for the sake of protecting one Buddha's Dharma that I do this; it is for the sake of protecting the Dharma of the buddhas of the three times and the ten directions’, and again because ‘to die with benefit is better than to live without benefit.’
At the last it closes on dhāraṇī and on station. Obtaining the dhāraṇī of hearing and retaining and the rest, ‘hearing the Buddha expound the sūtras, he does not forget, does not lose, does not doubt, does not regret’; and not only the Buddha's words—what the two vehicles and the gods and nāgas say he holds just as firmly. The treatise-author takes this apart into three powers: ‘by the power of faith he can receive; by the power of the dhāraṇī of hearing and retaining he does not lose; by the power of the dhāraṇī of severing doubt he does not doubt’; and what has reason in it he can believe and can hold, while what has no reason in it he holds without doubting yet does not believe—holding and believing are separated into two matters, and so he can receive every kind of speech without being indiscriminate. The avaivartika is further divided into two bodies, the fleshly body within birth and death and the body born of the Dharma-nature; and those who have not yet arrived are also divided into two, those of little faith and much doubt and those of little doubt and much faith; the latter, on obtaining meditative concentration, obtain compliant acceptance, only their love of dharmas is not yet severed, and they may still cling and may still retrogress. This chapter sets out sixty-odd appearances, like an account that can be checked item by item; and at the end the treatise-author writes only one sentence: ‘The meaning of the marks of the avaivartika has been briefly explained.’—this is still only a brief explanation. Not retrogressing is not a title one confers on oneself; it is having marks one can produce to be checked.
總說
〈轉不轉品〉開卷，魔不是來現可畏之形，是來說一段極像佛法的話：「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」順此推下去，便是「無有得阿耨多羅三藐三菩提者，亦無有不得者」，於是一句「汝唐受勤苦！」，再加一句「汝所聞阿耨多羅三藐三菩提皆是魔事，非佛所說」——前品之魔化作比丘、化作佛身，此品之魔索性借用般若自身的語言。菩薩的應對亦不在辯，只在認得：「是惡魔事，壞我阿耨多羅三藐三菩提心。」空是真的，「諸法雖如虛空，無所有、自相空，而眾生不知、不見、不解」；正因眾生不知，所以「我亦以是如虛空等無所有、自相空大誓莊嚴得一切種智，為眾生說此法，令得解脫」——空不取消願，空正是願之所以能立。經文隨即給出全品的骨：聞是法「應堅固其心，不動、不轉」。品名之眼便在這三字之末：何謂「轉」，何謂「不轉」？須菩提當下就問：「不轉故名阿鞞跋致？轉故亦名阿鞞跋致？」佛之答直截：「不轉故名阿鞞跋致，轉故亦名阿鞞跋致。」全品二經二論，跨卷七十三、七十四兩卷，之上一經一論列不退之外相而立其名義，之下一經一論究不退之自證而驗其真偽，卷首之魔語與卷末之「得何事來名阿鞞跋致」一問，首尾相扣。
之上一分，立名而列相。經①先釋轉不轉之義：「若菩薩摩訶薩於聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩於聲聞地、辟支佛地轉，是故亦名不轉。」同一「轉」字，繫於二乘地則轉為出離、繫於菩提心則轉為退失，故一名而兩用。其下逐條列相，每條皆以「以是行、類、相貌，當知是名阿鞞跋致菩薩摩訶薩相」收束：欲入初禪乃至滅定禪即得入，欲修四念處乃至五神通即能修，然而「是菩薩雖修四念處乃至五神通，是人不受四念處果」，乃至不證辟支佛道——修而不受果，「是菩薩故為眾生受身，隨其所應而利益之」；常憶念菩提故「不貴色、不貴相，不貴聲聞、辟支佛」，六波羅蜜、四禪、神通、十力乃至見佛種善根皆不貴，所以者何，「一切法自相空，不見可貴法、能生貴心者」；「於四種身儀中，出入來去」皆「一心不亂」；若在居家，「以方便力為利益眾生故受五欲」，而「須食與食，須飲與飲」，滿閻浮提乃至三千大千世界珍寶盡施，「亦不自為，常修梵行，不凌易虜掠他人令其憂惱」；「執金剛神王常隨逐」，作願「是菩薩摩訶薩當得阿耨多羅三藐三菩提，我常隨逐」，「乃至五姓執金剛神常隨守護」；常具足「信根、精進根、念根、定根、慧根」；「為上人，不為下人」，而所謂上人只是「一心行阿耨多羅三藐三菩提心，不散亂，是名上人」；末後歸於淨命，「不作呪術、合和諸藥」，以「知諸法自相空，不見諸法相，故行淨命」。
論①逐段釋其所以，三處最要。其一，釋魔語之根：「薩婆若有種種名字：或說一切智，或說一切種智，或說無上道」，魔所毀者實是菩提本身；魔之說法是「是薩婆若空無所有，但諸師誑汝耳！」，又倒轉師教曰行菩提乃是魔事，何以故——「捨涅槃、取生死故」，終以「汝今疾悔，捨是邪心」相逼。其二，釋「堅固其心，不動、不轉」何以是三事而非一語之重沓：「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」內煩惱、外魔民、所向之果，三面各有所當，「是菩薩以如是三種心，行六波羅蜜，入菩薩位」。其三，釋轉與不轉何以同名：「佛二種答，以二諦故，所謂世諦、第一義諦。」就世諦說，「若菩薩入菩薩位，轉聲聞、辟支佛心，直入菩薩位，是名轉」；就第一義說，「不轉者，入阿鞞跋致第一義，諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉；無所轉故，名阿鞞跋致」。一名兩答，非兩可之辭，是二諦各自說盡。其餘諸相，論主亦一一給出理由：入禪而不受禪果，因「雖入禪定，其心清淨柔軟故，不受長壽天福，於欲界教化」，且「是菩薩觀十方國土，知何處有可利益眾生處，故為受身生其國」；不貴之所以可貴，因「有人有所貪貴故，心動、不能自安，若得則歡喜，失則憂慼」，而「菩薩無所貴、無所貪故，至於得失，心清淨不動故」。受五欲一節最易誤讀，論主設問後以喻明之：「譬如以鉗取火，雖捉而不燒。」「五欲如火，能燒人善根」，菩薩所以入火者，為「我出家一身，云何能以布施攝眾生？眾生多須飲食、衣服，須法者少」，故現富貴身而廣施，「譬如大地，人民、鳥獸皆蒙利潤」；且出家讚施，人或曰「汝自一身無財，但教人施」而不信受，「是故菩薩方便作白衣，以財充滿一切而勸行施，人則信受」，乃至「如頂生王宮殿中，心生欲寶則寶至于膝」——而關鍵在受而不著：「人受五欲，則心生憍慢，凌易於人」，是人斷婬欲故煩惱薄，不生憍慢。金剛神一節亦設問：既有神護，菩薩豈自無力？答曰「菩薩亦自有力」，正因功德故能感神隨逐，神隨逐故「雖未得法身，而功德增益」，且令天神見之益加敬畏。五根一節引《阿毘曇經》之難：彼云「誰成就五根？答曰：不斷善根者」，則凡夫亦成就五根，何以此處說無？答在「用」與「有」之分：「不斷善根眾生雖成就五根，而不能發起為用」，「譬如小兒雖成就煩惱婬欲等，未能發用，故言無」；且五根有二種，二乘之五根深信涅槃寂滅，菩薩之五根則「能生深慈悲心於怨惡眾生，亦能觀諸法實相」，並引《不可思議解脫經》為證——「舍利弗、目連、須菩提等雖在佛左右，以無菩薩根故，不見是大菩薩會及所有神通力」。上人一節又設問：餘經說上人相甚多，此處何以只說一心不散亂？答曰「此中佛自略說：一心不散亂，盡攝諸善法」，因「貪重佛道故，一切諸煩惱折薄」，於眾生深加慈心，「能自以身命給施，何況不知報恩等！」末後釋邪命之相，「祝術者，能翳身令人不見，能變人為畜獸」，而同樣之事若出於菩薩，「若有作者，為攝眾生，破其憍慢，不為財利名聞」——同一行相，判在用心，不判在事。
之下一分，卷首帶「之餘」續題，由外相轉入自證。經②開口即換一層：「今當更說阿鞞跋致菩薩摩訶薩行、類、相貌，一心諦聽！」先說其所不說——「不說五眾事，不說十二入事，不說十八界事」，以常觀其空相故；其下十番世間事，每番各繫一句「何以故」，各各不同：「不好說官事」，以「不見法若貴、若賤」；「不好說賊事」，以「不見若得、若失」；「不好說軍事」，以「不見若多、若少」；「不好說鬪事」，以「不見法若憎、若愛」；「不好說婦女事」，以「不見好醜故」；「不好說聚落事」，以「不見法若合、若散」；「不好說城邑事」，以「不見有勝、有負」；「不好說國事」，以「不見法有所屬、有不屬」；「不好說我事」，以「不見法是我、是無我」——十番所遮各有其空之一面，不是一句『都空』了事，唯「但好說般若波羅蜜，不遠離薩婆若心」。次說其所行：「行檀波羅蜜時，不為慳貪事」，六度各不為六弊；「是菩薩雖行一切法空，而樂法、愛法」；「是人常願欲見諸佛，聞在所處國土中有現在佛，隨願往生」，「如是心常晝夜行，所謂念佛心」；雖行四禪乃至非有想非無想處，而以方便力起欲界心，生於有十善道、有現在佛之處。再說其自知：住諸空、住四念處乃至三解脫門，「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」，何以故——「乃至不見少許法於阿耨多羅三藐三菩提中，若轉、若不轉」；佛為此說二喻，一者「譬如人得須陀洹果，住須陀洹地中，自了知，終不疑不悔」，二者「譬如有人作五逆罪，五逆罪心乃至死時常逐不捨，雖有異心不能障隔」。住此地者，「種種魔事起，即時覺知；亦不隨魔事，破壞魔事」，且「以方便力處魔事著實際中」；乃至轉身亦不疑當得不得，何以故——「諸法自相空，即是阿耨多羅三藐三菩提」；是故「住自證地中，不隨他語，無能壞者」，以「成就不動智慧故」。末後三番魔試，皆是魔作佛身：或言「汝今於是間取阿羅漢道。汝亦無阿耨多羅三藐三菩提記，汝亦未得無生法忍」，而菩薩聞之「心不異、不沒、不驚、不畏」，自知「我必從諸佛受阿耨多羅三藐三菩提記」；或現佛形而與聲聞、辟支佛記，菩薩即知其偽，以「佛不應教菩薩遠離阿耨多羅三藐三菩提，教住聲聞、辟支佛道」；或言「汝所學經書非佛所說、亦非聲聞說，是魔所說」，覺此者當知已為過去佛所受記。三試之後，說其護法：「為護持諸法故，不惜身命」，所護非一佛之法——「我不為護持一佛法故，我為護持三世十方諸佛法故」；有人聞「一切諸法真空」而破壞不受，言「是非法，非善，非世尊教！」，菩薩為護此法故不惜身命，且自念「未來世諸佛，我亦在是數中，在中受記，是法亦是我法」。終以陀羅尼收：「聞佛說法，不疑、不悔，聞已受持，終不忘失」，因「得聞持等陀羅尼故」；須菩提追問但於佛語爾，抑於一切語皆爾，佛答「所有言說眾事，得陀羅尼菩薩皆不忘、不失，不疑、不悔」。
論②之釋，重在「不疑」二字如何可能，以及不退之相如何驗。先釋不說：「樂行畢竟空故，不喜說分別五眾、十二入、十八界決定相」；不說國王等事者，別有所對——「如餘外道，受他供養，無正道故，虛妄深著，心懈怠故，說諸國事」，菩薩則見一切世間「常為無常火燒，眾生可愍」，故自念「我未得佛道，我但應說度眾生法，不應說餘事」；「行六波羅蜜，不說六弊」一句總收。次釋空而愛法之不相違：「是菩薩不著是一切法空故」，且行次第法然後得一切法空，「此空不可但口說而心著，是故先行次第法」；讚不壞法而為眾生分別善不善，因「法性非破壞相」；其所親善者亦有揀——「更無親善，但以諸佛及大菩薩、諸能讚歎實相法者為親善」；生欲界者，「故為眾生留愛、慢分，不以此禪定果報生色、無色界」。核心在釋疑：安住諸空之「安住者，深入通達」，而「疑，名取相有所得」，「如人夜見樹杌，尋復生念，人形亦爾，便生疑心」——疑之生處在取相，故「菩薩行無相三昧故，於一切法中不取相，則無生疑處」；又「諸生疑者，見違失事，不如本所聞故」，菩薩於畢竟空中不得此不如所聞之法，故無疑住處，「自知此是究竟道，不可論、不可破」。二喻之意亦點出：「是二心厚重故不可却」，須陀洹心常不却，五逆心罪畢乃除，「如人著衰，鬼常隨逐。阿鞞跋致心，復過於是」；所謂無能動轉者，「種種苦事逼迫不能動，種種供養利樂因緣不能令捨實相心及慈悲心」——苦與樂兩頭俱不能動，方名不動。處魔事之方便，論主說得極峻：「觀是魔事如佛法，觀諸魔身如佛無異」，所以者何——「一切法及實際同一相，所謂無相故」。辨魔作佛身之偽，別有一喻：「如試金錢，彈之聲出，則知其真偽」，偽處不在形而在語，「身是而言非」；何以知其必偽？「諸佛種種方便欲令一切人盡入佛道，云何引菩薩與聲聞記？」又出一驗於自身者：深愛法故「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」，此如「譬如大軍，退敗則怖懅迷悶，臥地似死」，親族「以杖鞭之，若癮疹起者，則知必活」；菩薩「皆是肉身，何以故知必能成佛？」正於聞法時身中相現而知之，「餘人聞不入心，則無異相，如死人無異」。護法一節，論主具說其事：「有一狂人，取音聲名字相，著是畢竟空，出其過罪」，謂「若諸法盡畢竟空，則無佛、無法，無罪福業因緣，亦無修行精進得道果報！」菩薩觀察籌量，「知說法有無著心、隨佛語憐愍故說」，遂沒命佐助，雖至死事亦不以怖畏而壞法性，自念「若有益而死，勝無益而生」。陀羅尼一節分三力而說：「信力故能受，聞持陀羅尼力故不失，斷疑陀羅尼力故不疑」；於非佛語者，亦分別得極細——「所說有道理，能信、持、不疑；無道理者，持之無疑而不信」。末後歸結一問：「得何事來名阿鞞跋致？」古有二說並陳，一據《阿毘曇毘婆沙》，「過三阿僧祇劫後，種三十二相因緣」，從是名阿鞞跋致；一據《毘泥阿波陀那》，「從見然燈佛，以五莖花散佛，以髮布地；佛為授阿鞞跋致記」，從是名阿鞞跋致。而般若中之判別自有其所在：具足六波羅蜜，得智慧方便力而不著此畢竟空，「觀一切法不生不滅」乃至「不垢不淨、不來不去、不一不異、不常不斷、非有非無」，先以無常破常倒，今復捨無常觀與無生無滅之著，亦不墮空無所有中，「是名菩薩得無生忍法，入菩薩位，名阿鞞跋致」。名與記又須再分：「雖從初發心以來名阿鞞跋致；阿鞞跋致相未具足故，不與授記」，以他人未見其事而生疑——「佛見是人有何等事而與授記？」身亦有二，「一者、生死肉身，二者、法性生身」，肉身阿鞞跋致復有二，「有於佛前得授記；有不於佛前授記」。末後一問直對讀者：讀誦正憶念隨順無生法忍而未得禪定、或生疑心著心者，是阿鞞跋致否？答曰不是——「阿鞞跋致菩薩，於甚深佛法中尚無疑，何況無生忍初法門！」未得者亦二種，「一者、信少疑多，二者、疑少信多」，信多疑少者「若得禪定，即時得柔順忍，未斷法愛故，或生著心，或還退沒」，而其出路亦即在此：常修習柔順忍，「柔順忍增長故，斷法愛，得無生忍」。全品以一句平實之語收筆：「略說阿鞞跋致相義。」
兩分弧之別，可一言斷之：之上說阿鞞跋致之名與相，之下說阿鞞跋致之地與驗。之上所列多是他人可見之事——入定、修道、不貴、威儀、在家行施、神王隨護、五根具足、淨命不邪；之下所說多是自己可知之事——自地了了、遇魔即覺、聞法毛竪、為法捨身、聞持不失。外相可列，故之上一條一條地列，條條以「以是行、類、相貌」收；自證不可列，故之下處處說「不疑」、說「不取相」、說「不隨他語」。而兩分弧之間有一條線貫串：卷首魔以「與虛空等」奪其願，卷末菩薩以「不生不滅」亦不著而得忍——同一個空，魔用之以斷人之行，菩薩用之以成其忍，空無二空，用者異耳。
因此，讀此品之每一條相貌時，至少可問三層。其一，這一條所驗的是外相還是自證——若是外相，須記得論主每每把理由放在「自相空」上，不貴、不亂、不邪命皆非強制之戒，而是「不見可貴法、能生貴心者」的自然結果；若是自證，須記得「疑，名取相有所得」，自知不退不是自許不退，是取相之處已無，疑遂無住。其二，這一條若被反用，會成什麼——魔語與佛語在此品中常只差一線：同說薩婆若與虛空等，佛說之以成願，魔說之以奪願；同現佛身，真佛不應授菩薩以聲聞記，故「身是而言非」；同修禪定神通，受果則住二乘，不受果則還入欲界度生。故此品之判，不判其言之空不空，判其言之成不成菩提。其三，我今未到此地，此品於我何用——論主末後那一問一答，正為此設：讀誦正憶念而疑著未除者不名阿鞞跋致，然其路已指出，柔順忍增長則法愛斷而無生忍得。順著二經二論讀下去，終會落在論主釋堅、不動、不轉那三句上：煩惱箭不入、外道魔民不能轉、於菩提不退——三面各守其一，缺一則名不立；而三面之所以能守，只因「一切法自相空」一句，於此中既無可貴，亦無可奪。
依原論次序讀下去
Overview
"Turning and Not Turning" opens not with Māra coming to show a fearsome form, but with Māra coming to speak a passage that sounds extremely like the Buddha's Dharma: 「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」 tr. "Sarvajñā (omniscience) is equal to space, without the mark of anything existent; dharmas too are equal to space, empty and without mark." Follow this on down and it becomes 「無有得阿耨多羅三藐三菩提者，亦無有不得者」 tr. "there is no one who obtains anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening), and also no one who does not obtain it", and so comes the sentence 「汝唐受勤苦！」 tr. "You toil and suffer for nothing!", with one more sentence added, 「汝所聞阿耨多羅三藐三菩提皆是魔事，非佛所說」 tr. "the anuttarā samyaksaṃbodhi you have heard of is all a deed of Māra, not what the Buddha said"—the Māra of the preceding chapter conjured himself into a bhikṣu and conjured the body of a Buddha; the Māra of this chapter simply borrows the very language of prajñā itself. Nor does the bodhisattva's response lie in debate; it lies only in recognising: 「是惡魔事，壞我阿耨多羅三藐三菩提心。」 tr. "This is a deed of evil Māra, to ruin my mind of anuttarā samyaksaṃbodhi." The emptiness is true: 「諸法雖如虛空，無所有、自相空，而眾生不知、不見、不解」 tr. "though dharmas are like space, without anything existent and empty of specific marks, yet beings do not know, do not see, and do not understand it"; precisely because beings do not know, 「我亦以是如虛空等無所有、自相空大誓莊嚴得一切種智，為眾生說此法，令得解脫」 tr. "I too, with the adornment of this great vow—without anything existent and empty of specific marks, equal to space—shall obtain the omniscience of all kinds, and expound this Dharma for beings so that they obtain liberation"—emptiness does not cancel the vow; emptiness is precisely why the vow can stand. The sūtra text at once gives the bone of the whole chapter: hearing this Dharma, one 「應堅固其心，不動、不轉」 tr. "should make his mind firm, unmoved, not turning". The eye of the chapter's name lies right at the end of these three Chinese characters: what is meant by 「轉」 tr. "turning", and what is meant by 「不轉」 tr. "not turning"? Subhūti asks on the spot: 「不轉故名阿鞞跋致？轉故亦名阿鞞跋致？」 tr. "Is one called avaivartika because of not turning? Is one also called avaivartika because of turning?" The Buddha's answer is direct: 「不轉故名阿鞞跋致，轉故亦名阿鞞跋致。」 tr. "One is called avaivartika because of not turning, and one is also called avaivartika because of turning." The whole chapter is two sūtras and two treatises spanning the two fascicles seventy-three and seventy-four: the First Part, one sūtra and one treatise, lists the outward marks of non-retrogression and establishes its name and meaning; the Last Part, one sūtra and one treatise, investigates the self-realisation of non-retrogression and tests whether it is true or false; Māra's words at the head of the fascicle and the question at the end of the fascicle, 「得何事來名阿鞞跋致」 tr. "having obtained what matter, from then on is one called avaivartika", clasp head and tail together.
The First Part establishes the name and lists the marks. Sūtra ① first explains the meaning of turning and not turning: 「若菩薩摩訶薩於聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩於聲聞地、辟支佛地轉，是故亦名不轉。」 tr. "If the bodhisattva-mahāsattva does not turn in the śrāvaka ground or the pratyekabuddha ground, for this reason he is called not turning. If the bodhisattva-mahāsattva turns in the śrāvaka ground or the pratyekabuddha ground, for this reason he is also called not turning." The same Chinese character 「轉」 tr. "turn": tied to the ground of the two vehicles, turning is leaving them behind; tied to the mind of awakening, turning is retrogressing and losing it—so one name has two uses. Below this the marks are listed item by item, and every item closes with 「以是行、類、相貌，當知是名阿鞞跋致菩薩摩訶薩相」 tr. "by this conduct, kind, and appearance, know that this is called the mark of an avaivartika bodhisattva-mahāsattva": if he wishes to enter the first dhyāna and so on up to the dhyāna of the absorption of cessation, he can enter at once; if he wishes to cultivate the four foundations of mindfulness and so on up to the five supernormal powers, he can cultivate them; and yet 「是菩薩雖修四念處乃至五神通，是人不受四念處果」 tr. "though this bodhisattva cultivates the four foundations of mindfulness and so on up to the five supernormal powers, this person does not receive the fruit of the four foundations of mindfulness", and so on up to not realising the path of the pratyekabuddha—cultivating without receiving the fruit: 「是菩薩故為眾生受身，隨其所應而利益之」 tr. "this bodhisattva deliberately takes a body for the sake of beings, and benefits them according to what suits them"; because he constantly recollects awakening, 「不貴色、不貴相，不貴聲聞、辟支佛」 tr. "he does not prize form, does not prize marks, does not prize the śrāvaka or the pratyekabuddha", and the six perfections, the four dhyānas, the supernormal powers, the ten powers, and so on up to seeing buddhas and planting roots of goodness—none of these does he prize; why? 「一切法自相空，不見可貴法、能生貴心者」 tr. "all dharmas are empty of specific marks; he sees no dharma that can be prized, nor any that can give rise to a prizing mind"; 「於四種身儀中，出入來去」 tr. "within the four kinds of bodily deportment, going out and coming in, coming and going", he is in all of them 「一心不亂」 tr. "single-minded and undisturbed"; if he dwells at home, 「以方便力為利益眾生故受五欲」 tr. "by the power of skilful means, for the sake of benefiting beings, he receives the five desires", and yet 「須食與食，須飲與飲」 tr. "to those who need food he gives food, to those who need drink he gives drink", filling Jambudvīpa and so on up to the three-thousand great-thousand world with treasures and giving them all away—「亦不自為，常修梵行，不凌易虜掠他人令其憂惱」 tr. "nor is it for himself; he always cultivates pure conduct, and does not bully or plunder others so as to cause them sorrow and vexation"; 「執金剛神王常隨逐」 tr. "the vajra-holding spirit king constantly follows him", making the vow, 「是菩薩摩訶薩當得阿耨多羅三藐三菩提，我常隨逐」 tr. "this bodhisattva-mahāsattva will obtain anuttarā samyaksaṃbodhi; I shall constantly follow him", 「乃至五姓執金剛神常隨守護」 tr. "and so on up to the vajra-holding spirits of the five clans constantly follow and guard him"; he is always complete in 「信根、精進根、念根、定根、慧根」 tr. "the faculty of faith, the faculty of vigour, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom"; 「為上人，不為下人」 tr. "he is a superior person, not an inferior person", and what is called a superior person is only this: 「一心行阿耨多羅三藐三菩提心，不散亂，是名上人」 tr. "single-mindedly practising the mind of anuttarā samyaksaṃbodhi, without distraction—this is called a superior person"; at the last it returns to pure livelihood: 「不作呪術、合和諸藥」 tr. "he does not practise spell-craft or compound medicines", because 「知諸法自相空，不見諸法相，故行淨命」 tr. "knowing that all dharmas are empty of specific marks, he does not see the marks of dharmas, and so practises pure livelihood".
Treatise ① explains, section by section, the reasons for these, and three places are most essential. First, it explains the root of Māra's words: 「薩婆若有種種名字：或說一切智，或說一切種智，或說無上道」 tr. "Sarvajñā has names of every kind: it is called omniscience, or called the omniscience of all kinds, or called the unsurpassed path"—what Māra disparages is in fact awakening itself; Māra's way of speaking is 「是薩婆若空無所有，但諸師誑汝耳！」 tr. "This sarvajñā is empty and without anything existent; it is only your teachers deceiving you!", and further he turns the teachers' teaching upside down, saying that practising awakening is itself a deed of Māra—why? 「捨涅槃、取生死故」 tr. "because it gives up nirvāṇa and takes up birth and death"—and at last he presses him with 「汝今疾悔，捨是邪心」 tr. "now quickly repent and give up this wrong mind". Second, it explains why 「堅固其心，不動、不轉」 tr. "make his mind firm, unmoved, not turning" is three matters and not a redundant repetition of one word: 「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」 tr. "Because none of the arrows of the afflictions enters, it is called firm. Because none of the outside paths or Māra's people can turn it, it is called unmoved. Because it does not retrogress from anuttarā samyaksaṃbodhi, it is called not turning." The afflictions within, Māra's people without, the fruit toward which one heads—each of the three sides has what it answers to: 「是菩薩以如是三種心，行六波羅蜜，入菩薩位」 tr. "this bodhisattva, with these three kinds of mind, practises the six perfections and enters the bodhisattva's position". Third, it explains why turning and not turning share one name: 「佛二種答，以二諦故，所謂世諦、第一義諦。」 tr. "The Buddha answers in two ways because of the two truths, namely worldly truth and the truth of the highest meaning." Spoken in terms of worldly truth, 「若菩薩入菩薩位，轉聲聞、辟支佛心，直入菩薩位，是名轉」 tr. "if the bodhisattva enters the bodhisattva's position, turning away the mind of the śrāvaka and pratyekabuddha and entering straight into the bodhisattva's position, this is called turning"; spoken in terms of the highest meaning, 「不轉者，入阿鞞跋致第一義，諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉；無所轉故，名阿鞞跋致」 tr. "as for not turning: he enters the highest meaning of the avaivartika; within the one mark of all dharmas, that is, the signless, there is not even a fixed mark of one vehicle, how much less of three vehicles! So there is nothing to turn; because there is nothing to turn, he is called avaivartika". One name, two answers—not an equivocation, but each of the two truths spoken out to the full. For the remaining marks too the treatise-author gives the reasons one by one: he enters dhyāna yet does not receive the fruit of dhyāna because 「雖入禪定，其心清淨柔軟故，不受長壽天福，於欲界教化」 tr. "though he enters the meditative concentrations, because his mind is pure and soft he does not receive the blessings of the heavens of long life, but teaches and transforms in the desire realm", and further 「是菩薩觀十方國土，知何處有可利益眾生處，故為受身生其國」 tr. "this bodhisattva contemplates the lands of the ten directions, knows where there is a place with beings who can be benefited, and so takes a body and is born in that land"; not prizing is itself what is worth prizing because 「有人有所貪貴故，心動、不能自安，若得則歡喜，失則憂慼」 tr. "some people, because they have something they crave and prize, are moved in mind and cannot be at ease in themselves: on gaining they rejoice, on losing they grieve", whereas 「菩薩無所貴、無所貪故，至於得失，心清淨不動故」 tr. "because the bodhisattva prizes nothing and craves nothing, in gain and loss alike his mind is pure and unmoved". The section on receiving the five desires is the most easily misread; the treatise-author poses the question and then makes it clear with a simile: 「譬如以鉗取火，雖捉而不燒。」 tr. "It is like taking up fire with tongs: though one holds it, one is not burned." 「五欲如火，能燒人善根」 tr. "The five desires are like fire; they can burn a person's roots of goodness"; the reason the bodhisattva enters the fire is 「我出家一身，云何能以布施攝眾生？眾生多須飲食、衣服，須法者少」 tr. "I, having gone forth, a single body, how can I gather in beings by giving? What beings need is mostly food, drink, and clothing; those who need the Dharma are few", and so he appears in a rich and noble body and gives widely, 「譬如大地，人民、鳥獸皆蒙利潤」 tr. "as with the great earth, on which people, birds, and beasts all receive its benefit"; moreover, when one who has gone forth praises giving, people may say 「汝自一身無財，但教人施」 tr. "you yourself are a single body without wealth, yet you only teach others to give" and not believe and accept it; 「是故菩薩方便作白衣，以財充滿一切而勸行施，人則信受」 tr. "therefore the bodhisattva by skilful means appears as a white-robed layman, fills everyone with wealth and urges them to practise giving, and people then believe and accept it", and so on up to 「如頂生王宮殿中，心生欲寶則寶至于膝」 tr. "as in the palace of King Crown-born, when the thought of wanting treasure arose in his mind, treasure piled up to the knees"—yet the key lies in receiving without clinging: 「人受五欲，則心生憍慢，凌易於人」 tr. "when people receive the five desires, their minds give rise to pride and they bully others", whereas this person, because he cuts off lust, has thin afflictions and does not give rise to pride. The section on the vajra-holding spirits also poses a question: since there are spirits guarding him, does the bodhisattva then have no power of his own? The answer is 「菩薩亦自有力」 tr. "the bodhisattva too has power of his own"; it is precisely because of his merit that he can draw the spirits to follow him, and because the spirits follow him, 「雖未得法身，而功德增益」 tr. "though he has not yet obtained the Dharma body, his merit increases", and it makes the gods, seeing it, all the more reverent and in awe. The section on the five faculties cites a difficulty from the Abhidharma Sūtra: it says 「誰成就五根？答曰：不斷善根者」 tr. "Who accomplishes the five faculties? The answer: one who has not severed his roots of goodness", in which case ordinary people too accomplish the five faculties—why are they here said to be absent? The answer lies in the distinction between 「用」 tr. "function" and 「有」 tr. "having": 「不斷善根眾生雖成就五根，而不能發起為用」 tr. "though beings who have not severed their roots of goodness accomplish the five faculties, they cannot rouse them into function", 「譬如小兒雖成就煩惱婬欲等，未能發用，故言無」 tr. "just as a small child, though he accomplishes the afflictions, lust, and the rest, cannot yet bring them into function, and so they are said to be absent"; further, the five faculties are of two kinds: the five faculties of the two vehicles have deep faith in nirvāṇa and quiescence, while the five faculties of the bodhisattva 「能生深慈悲心於怨惡眾生，亦能觀諸法實相」 tr. "can give rise to a deep mind of kindness and compassion toward hostile and evil beings, and can also contemplate the real mark of all dharmas", and it cites the Sūtra of Inconceivable Liberation as proof—「舍利弗、目連、須菩提等雖在佛左右，以無菩薩根故，不見是大菩薩會及所有神通力」 tr. "although Śāriputra, Maudgalyāyana, Subhūti, and the others were at the Buddha's left and right, because they did not have the bodhisattva faculties, they did not see this great assembly of bodhisattvas or all its supernormal power". The section on the superior person again poses a question: other sūtras speak of very many marks of the superior person; why here speak only of a single mind without distraction? The answer is 「此中佛自略說：一心不散亂，盡攝諸善法」 tr. "here the Buddha himself speaks briefly: a single mind without distraction gathers in all wholesome dharmas entirely", because 「貪重佛道故，一切諸煩惱折薄」 tr. "because he craves the Buddha's path with such weight, all the afflictions are broken down and thinned", and he deepens his kindness toward beings: 「能自以身命給施，何況不知報恩等！」 tr. "he can himself give his body and life—how much less would he fail to know to repay kindness, and the like!" At the last it explains the marks of wrong livelihood: 「祝術者，能翳身令人不見，能變人為畜獸」 tr. "as for spell-craft: it can hide the body so that people cannot see it, and can change people into animals and beasts"; yet if the same matters come from the bodhisattva, 「若有作者，為攝眾生，破其憍慢，不為財利名聞」 tr. "if he does do them, it is to gather in beings and break their pride, not for wealth, gain, or fame"—the same conduct is judged by the intent of the mind, not by the deed.
The Last Part, whose fascicle head carries the continued title 「之餘」 tr. "the remainder", turns from the outward marks to self-realisation. Sūtra ② changes level from its very first words: 「今當更說阿鞞跋致菩薩摩訶薩行、類、相貌，一心諦聽！」 tr. "Now I shall further speak of the conduct, kind, and appearance of the avaivartika bodhisattva-mahāsattva; listen single-mindedly and attentively!" First it speaks of what he does not speak of—「不說五眾事，不說十二入事，不說十八界事」 tr. "he does not speak of matters of the five aggregates, does not speak of matters of the twelve sense-fields, does not speak of matters of the eighteen elements", because he constantly contemplates their mark of emptiness; below this come ten rounds of worldly matters, each round tied to its own 「何以故」 tr. "why?", each different from the others: 「不好說官事」 tr. "he does not like to speak of matters of officials", because 「不見法若貴、若賤」 tr. "he sees no dharma as noble or as base"; 「不好說賊事」 tr. "he does not like to speak of matters of thieves", because 「不見若得、若失」 tr. "he sees neither gain nor loss"; 「不好說軍事」 tr. "he does not like to speak of matters of armies", because 「不見若多、若少」 tr. "he sees neither many nor few"; 「不好說鬪事」 tr. "he does not like to speak of matters of fighting", because 「不見法若憎、若愛」 tr. "he sees no dharma as hated or as loved"; 「不好說婦女事」 tr. "he does not like to speak of matters of women", because 「不見好醜故」 tr. "because he sees neither fair nor ugly"; 「不好說聚落事」 tr. "he does not like to speak of matters of villages", because 「不見法若合、若散」 tr. "he sees no dharma as joined or as scattered"; 「不好說城邑事」 tr. "he does not like to speak of matters of towns", because 「不見有勝、有負」 tr. "he sees neither victory nor defeat"; 「不好說國事」 tr. "he does not like to speak of matters of the country", because 「不見法有所屬、有不屬」 tr. "he sees no dharma as belonging to anything or as not belonging"; 「不好說我事」 tr. "he does not like to speak of matters of self", because 「不見法是我、是無我」 tr. "he sees no dharma as self or as non-self"—what each of the ten rounds excludes has its own face of emptiness; it is not settled with a single sentence, ‘all is empty’; only 「但好說般若波羅蜜，不遠離薩婆若心」 tr. "he likes only to speak of prajñāpāramitā, and does not stray far from the mind of sarvajñā". Next it speaks of what he practises: 「行檀波羅蜜時，不為慳貪事」 tr. "when he practises dānapāramitā, he does not engage in matters of stinginess and greed", and with each of the six perfections he does not engage in the corresponding one of the six faults; 「是菩薩雖行一切法空，而樂法、愛法」 tr. "though this bodhisattva practises the emptiness of all dharmas, he still delights in the Dharma and loves the Dharma"; 「是人常願欲見諸佛，聞在所處國土中有現在佛，隨願往生」 tr. "this person always wishes to see the buddhas; hearing that in some land there is a Buddha now present, he is born there according to his wish", 「如是心常晝夜行，所謂念佛心」 tr. "such a mind is always practised day and night—namely, the mind of recollecting the Buddha"; though he practises the four dhyānas and so on up to the sphere of neither perception nor non-perception, by the power of skilful means he raises a mind of the desire realm and is born in a place where there are the ten wholesome paths and a Buddha now present. Then it speaks of his knowing himself: abiding in the emptinesses, abiding in the four foundations of mindfulness and so on up to the three gates of liberation, 「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」 tr. "he is clear about his own ground, and does not doubt whether I am avaivartika or not avaivartika"—why? 「乃至不見少許法於阿耨多羅三藐三菩提中，若轉、若不轉」 tr. "he does not see even the least dharma within anuttarā samyaksaṃbodhi that either turns or does not turn"; for this the Buddha speaks two similes: first, 「譬如人得須陀洹果，住須陀洹地中，自了知，終不疑不悔」 tr. "it is like a person who has obtained the fruit of the srota-āpanna: he abides in the ground of the srota-āpanna, knows it clearly of himself, and never doubts or regrets"; second, 「譬如有人作五逆罪，五逆罪心乃至死時常逐不捨，雖有異心不能障隔」 tr. "it is like a person who has committed the five heinous sins: the mind of the five heinous sins follows him constantly even at the time of death and does not let go; though he has other minds, they cannot bar it off". Of one who abides in this ground: 「種種魔事起，即時覺知；亦不隨魔事，破壞魔事」 tr. "when deeds of Māra of every kind arise, he is at once aware of them; nor does he go along with the deeds of Māra, but breaks the deeds of Māra", and further 「以方便力處魔事著實際中」 tr. "by the power of skilful means he sets the deeds of Māra within the limit of reality"; and so on up to, even on changing bodies, he does not doubt whether he will obtain it or not—why? 「諸法自相空，即是阿耨多羅三藐三菩提」 tr. "all dharmas are empty of specific marks, and this is anuttarā samyaksaṃbodhi"; therefore 「住自證地中，不隨他語，無能壞者」 tr. "he abides in the ground of self-realisation, does not follow the words of others, and there is none who can ruin him", because 「成就不動智慧故」 tr. "he has accomplished unmoved wisdom". At the end come three rounds of Māra's trials, in each of which Māra takes the body of a Buddha: he may say 「汝今於是間取阿羅漢道。汝亦無阿耨多羅三藐三菩提記，汝亦未得無生法忍」 tr. "Take the path of the arhat here and now. You have no prediction of anuttarā samyaksaṃbodhi, nor have you yet obtained the acceptance of the non-arising of dharmas", and the bodhisattva, hearing it, 「心不異、不沒、不驚、不畏」 tr. "his mind does not change, does not sink, is not startled, is not afraid", knowing of himself, 「我必從諸佛受阿耨多羅三藐三菩提記」 tr. "I shall surely receive the prediction of anuttarā samyaksaṃbodhi from the buddhas"; or he appears in the form of a Buddha and gives the prediction of a śrāvaka or a pratyekabuddha, and the bodhisattva at once knows it is false, because 「佛不應教菩薩遠離阿耨多羅三藐三菩提，教住聲聞、辟支佛道」 tr. "the Buddha would not teach a bodhisattva to stray far from anuttarā samyaksaṃbodhi, and teach him to abide in the path of the śrāvaka or the pratyekabuddha"; or he says 「汝所學經書非佛所說、亦非聲聞說，是魔所說」 tr. "the sūtras and books you have studied were not spoken by the Buddha, nor spoken by śrāvakas; they were spoken by Māra", and one who is aware of this should know that he has already received the prediction from the buddhas of the past. After the three trials it speaks of his protecting the Dharma: 「為護持諸法故，不惜身命」 tr. "for the sake of protecting and upholding all dharmas he does not spare his body and life"; what he protects is not the Dharma of one Buddha—「我不為護持一佛法故，我為護持三世十方諸佛法故」 tr. "it is not for the sake of protecting and upholding one Buddha's Dharma; it is for the sake of protecting and upholding the Dharma of the buddhas of the three times and the ten directions"; someone hears that 「一切諸法真空」 tr. "all dharmas are truly empty" and breaks it and does not receive it, saying, 「是非法，非善，非世尊教！」 tr. "This is not the Dharma, not good, not the World-Honored One's teaching!", and the bodhisattva, for the sake of protecting this Dharma, does not spare his body and life, and thinks to himself, 「未來世諸佛，我亦在是數中，在中受記，是法亦是我法」 tr. "among the buddhas of the future I too am in this number, and receive the prediction among them; this Dharma is also my Dharma". It closes with dhāraṇī: 「聞佛說法，不疑、不悔，聞已受持，終不忘失」 tr. "hearing the Buddha expound the Dharma, he does not doubt, does not regret; having heard it he receives and upholds it, and never forgets or loses it", because 「得聞持等陀羅尼故」 tr. "he has obtained the dhāraṇī of hearing and retaining and the rest"; Subhūti presses further, asking whether this is so only for the Buddha's words or for all words, and the Buddha answers 「所有言說眾事，得陀羅尼菩薩皆不忘、不失，不疑、不悔」 tr. "in all the matters that are spoken, the bodhisattva who has obtained dhāraṇī does not forget, does not lose, does not doubt, does not regret".
The explanation of Treatise ② centres on how the two Chinese characters 「不疑」 tr. "not doubting" are possible, and on how the marks of non-retrogression are tested. First it explains not speaking: 「樂行畢竟空故，不喜說分別五眾、十二入、十八界決定相」 tr. "because he delights in practising ultimate emptiness, he does not like to speak of the fixed marks that discriminate the five aggregates, the twelve sense-fields, and the eighteen elements"; not speaking of kings and such matters has its own target—「如餘外道，受他供養，無正道故，虛妄深著，心懈怠故，說諸國事」 tr. "like the other outside paths, who receive others' offerings and, having no right path, cling deeply to what is false, and because their minds are lazy, speak of matters of countries", whereas the bodhisattva sees the whole world as 「常為無常火燒，眾生可愍」 tr. "constantly burned by the fire of impermanence; beings are to be pitied", and so thinks to himself, 「我未得佛道，我但應說度眾生法，不應說餘事」 tr. "I have not yet attained the Buddha path; I should speak only of the dharmas that ferry beings across, and should not speak of other matters"; the one sentence 「行六波羅蜜，不說六弊」 tr. "he practises the six perfections and does not speak of the six faults" gathers it all up. Next it explains why emptiness and loving the Dharma are not in conflict: 「是菩薩不著是一切法空故」 tr. "because this bodhisattva does not cling to this emptiness of all dharmas", and moreover he practises the graded dharmas and only then obtains the emptiness of all dharmas: 「此空不可但口說而心著，是故先行次第法」 tr. "this emptiness cannot be merely spoken with the mouth while the mind clings; therefore one first practises the graded dharmas"; he praises the dharma that is not destroyed, and for beings discriminates good and not good, because 「法性非破壞相」 tr. "the nature of dharmas is not a mark of breaking and ruin"; those he takes as intimates are also chosen—「更無親善，但以諸佛及大菩薩、諸能讚歎實相法者為親善」 tr. "he has no other intimates; he takes as intimates only the buddhas and the great bodhisattvas, and those who can praise the Dharma of the real mark"; as for being born in the desire realm, 「故為眾生留愛、慢分，不以此禪定果報生色、無色界」 tr. "he deliberately, for the sake of beings, keeps back a portion of love and pride, and is not born in the form or formless realms by the retribution of these meditative concentrations". The core lies in explaining doubt: of abiding securely in the emptinesses, 「安住者，深入通達」 tr. "abiding securely means entering deeply and penetrating", and 「疑，名取相有所得」 tr. "doubt means grasping at a mark with something attained": 「如人夜見樹杌，尋復生念，人形亦爾，便生疑心」 tr. "as when a person at night sees a tree stump, and then a thought arises that a human form is like this too, and so a doubting mind arises"—the place where doubt arises is in grasping marks, and so 「菩薩行無相三昧故，於一切法中不取相，則無生疑處」 tr. "because the bodhisattva practises the signless samādhi, he grasps no mark in any dharma, and so there is no place for doubt to arise"; further, 「諸生疑者，見違失事，不如本所聞故」 tr. "all who give rise to doubt do so because they see things that go against it and fall short, not matching what they had first heard", and the bodhisattva within ultimate emptiness does not find this dharma that falls short of what he heard, so doubt has no place to dwell: 「自知此是究竟道，不可論、不可破」 tr. "he knows of himself that this is the ultimate path, which cannot be argued and cannot be broken". The point of the two similes is also brought out: 「是二心厚重故不可却」 tr. "because these two minds are deep and heavy, they cannot be driven back": the mind of the srota-āpanna never shrinks back, and the mind of the five heinous sins is removed only when the sin is exhausted; 「如人著衰，鬼常隨逐。阿鞞跋致心，復過於是」 tr. "as when a person is beset by misfortune, a ghost follows him constantly. The mind of the avaivartika surpasses even this"; what is called none being able to move and turn him is this: 「種種苦事逼迫不能動，種種供養利樂因緣不能令捨實相心及慈悲心」 tr. "painful matters of every kind press upon him and cannot move him; causes and conditions of offerings, gain, and pleasure of every kind cannot make him give up the mind of the real mark and the mind of kindness and compassion"—only when neither end, suffering nor pleasure, can move him is it called unmoved. On the skilful means of dealing with the deeds of Māra, the treatise-author speaks most severely: 「觀是魔事如佛法，觀諸魔身如佛無異」 tr. "he contemplates these deeds of Māra as the Buddha's Dharma, and contemplates the bodies of Māra as no different from the Buddha"; why? 「一切法及實際同一相，所謂無相故」 tr. "because all dharmas and the limit of reality are of one and the same mark, namely the signless". In discerning the falseness of Māra taking the body of a Buddha, there is a further simile: 「如試金錢，彈之聲出，則知其真偽」 tr. "as when one tests a gold coin: flick it, the sound comes out, and one knows whether it is real or false"; the falseness lies not in the form but in the words: 「身是而言非」 tr. "the body is right but the words are wrong"; how does one know it is surely false? 「諸佛種種方便欲令一切人盡入佛道，云何引菩薩與聲聞記？」 tr. "The buddhas with skilful means of every kind wish to bring all people entirely into the path of the Buddha; how would they draw a bodhisattva aside and give him the prediction of a śrāvaka?" It also brings out a test that lies in oneself: because he deeply loves the Dharma, 「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」 tr. "as soon as he hears it his mind goes deep, the hair on his skin stands on end; recollecting the Buddha's great compassion, he rejoices and weeps"; this is like 「譬如大軍，退敗則怖懅迷悶，臥地似死」 tr. "a great army: when it is routed, the men are terrified and dazed and lie on the ground as if dead", and their kin 「以杖鞭之，若癮疹起者，則知必活」 tr. "flog them with a rod, and if a weal rises they know they will surely live"; the bodhisattvas 「皆是肉身，何以故知必能成佛？」 tr. "are all in fleshly bodies—how is it known that they will surely be able to become buddhas?"—it is known precisely when a mark appears in the body at the time of hearing the Dharma: 「餘人聞不入心，則無異相，如死人無異」 tr. "when others hear it, it does not enter their minds, and so there is no unusual mark; they are no different from dead men". In the section on protecting the Dharma, the treatise-author tells the matter in full: 「有一狂人，取音聲名字相，著是畢竟空，出其過罪」 tr. "there is a madman who grasps at the marks of sounds and names, clings to this ultimate emptiness, and brings forth its faults", saying, 「若諸法盡畢竟空，則無佛、無法，無罪福業因緣，亦無修行精進得道果報！」 tr. "If all dharmas are wholly ultimately empty, then there is no Buddha and no Dharma, no causes and conditions of deeds of sin and merit, and also no retribution of attaining the fruit of the path by practising with vigour!" The bodhisattva observes and weighs it, 「知說法有無著心、隨佛語憐愍故說」 tr. "knows that the expounder of the Dharma has a mind without clinging, and speaks in accord with the Buddha's words, out of pity", and so helps him at the risk of his life; even when it comes to death he does not out of fear ruin the nature of dharmas, and he thinks to himself, 「若有益而死，勝無益而生」 tr. "if I die with benefit, that is better than living without benefit". The section on dhāraṇī is spoken by dividing it into three powers: 「信力故能受，聞持陀羅尼力故不失，斷疑陀羅尼力故不疑」 tr. "by the power of faith he can receive; by the power of the dhāraṇī of hearing and retaining he does not lose; by the power of the dhāraṇī of severing doubt he does not doubt"; toward what is not the Buddha's words it also discriminates most finely—「所說有道理，能信、持、不疑；無道理者，持之無疑而不信」 tr. "what is said with reason in it he can believe, hold, and not doubt; what has no reason in it he holds without doubting, but does not believe". At the last it comes to one question: 「得何事來名阿鞞跋致？」 tr. "Having obtained what matter, from then on is one called avaivartika?" Two ancient views are set out side by side: one follows the Abhidharma Vibhāṣā: 「過三阿僧祇劫後，種三十二相因緣」 tr. "after three asaṃkhyeya kalpas have passed, one plants the causes and conditions of the thirty-two marks", and from then on one is called avaivartika; one follows the Vinaya Avadāna: 「從見然燈佛，以五莖花散佛，以髮布地；佛為授阿鞞跋致記」 tr. "from the time he saw Dīpaṃkara Buddha, scattered five stalks of flowers over the Buddha, and spread his hair on the ground; the Buddha gave him the prediction of avaivartika", and from then on one is called avaivartika. Yet the discrimination within prajñā has its own place: being complete in the six perfections, obtaining the power of wisdom and skilful means and not clinging to this ultimate emptiness, 「觀一切法不生不滅」 tr. "he contemplates all dharmas as non-arising and non-ceasing", and so on up to 「不垢不淨、不來不去、不一不異、不常不斷、非有非無」 tr. "neither stained nor pure, not coming and not going, not one and not different, not permanent and not annihilated, neither existent nor non-existent"; first he broke the inversion of permanence with impermanence; now he further gives up the contemplation of impermanence and the clinging to non-arising and non-ceasing, and does not fall into emptiness and being without anything existent either: 「是名菩薩得無生忍法，入菩薩位，名阿鞞跋致」 tr. "this is called the bodhisattva obtaining the dharma of the acceptance of non-arising, entering the bodhisattva's position, and being called avaivartika". Name and prediction must be further distinguished: 「雖從初發心以來名阿鞞跋致；阿鞞跋致相未具足故，不與授記」 tr. "though he is called avaivartika from the first arousing of the mind onward, because the marks of the avaivartika are not yet complete, he is not given the prediction", because others, not yet seeing the matter, would give rise to doubt—「佛見是人有何等事而與授記？」 tr. "What matter did the Buddha see in this person that he gave him the prediction?" The body too is of two kinds: 「一者、生死肉身，二者、法性生身」 tr. "first, the fleshly body within birth and death; second, the body born of the Dharma-nature", and the avaivartika in a fleshly body is again of two kinds: 「有於佛前得授記；有不於佛前授記」 tr. "some receive the prediction in the presence of a Buddha; some receive the prediction not in the presence of a Buddha". The final question faces the reader directly: one who reads, recites, rightly recollects, and accords with the acceptance of the non-arising of dharmas, yet has not obtained meditative concentration, or gives rise to a doubting mind or a clinging mind—is he avaivartika? The answer is no—「阿鞞跋致菩薩，於甚深佛法中尚無疑，何況無生忍初法門！」 tr. "The avaivartika bodhisattva has no doubt even within the very deep Dharma of the Buddha, how much less about the acceptance of non-arising, this first gate of the Dharma!" Those who have not obtained it are also of two kinds: 「一者、信少疑多，二者、疑少信多」 tr. "first, little faith and much doubt; second, little doubt and much faith"; the one of much faith and little doubt, 「若得禪定，即時得柔順忍，未斷法愛故，或生著心，或還退沒」 tr. "if he obtains meditative concentration, at once obtains compliant acceptance; because he has not yet severed love of dharmas, he may give rise to a clinging mind, or may again retreat and sink", and his way out lies right here: he constantly cultivates compliant acceptance, and 「柔順忍增長故，斷法愛，得無生忍」 tr. "because compliant acceptance grows, he severs love of dharmas and obtains the acceptance of non-arising". The whole chapter lays down its brush with one plain sentence: 「略說阿鞞跋致相義。」 tr. "The meaning of the marks of the avaivartika has been briefly explained."
The difference between the two arcs can be settled in a word: the First Part speaks of the name and the marks of the avaivartika; the Last Part speaks of the ground and the testing of the avaivartika. What the First Part lists are mostly matters others can see—entering absorption, cultivating the path, not prizing, deportment, giving as a householder, the spirit king following and guarding, the five faculties complete, pure livelihood without wrong; what the Last Part speaks of are mostly matters one can know oneself—clarity about one's own ground, awareness the moment Māra comes, the hair standing on end on hearing the Dharma, giving up one's life for the Dharma, hearing and retaining without loss. Outward marks can be listed, so the First Part lists them item by item, every item closing with 「以是行、類、相貌」 tr. "by this conduct, kind, and appearance"; self-realisation cannot be listed, so the Last Part everywhere speaks of 「不疑」 tr. "not doubting", speaks of 「不取相」 tr. "not grasping marks", speaks of 「不隨他語」 tr. "not following the words of others". And one thread runs through between the two arcs: at the head of the fascicle Māra snatches away the vow with 「與虛空等」 tr. "equal to space"; at the end of the fascicle the bodhisattva does not cling even to 「不生不滅」 tr. "non-arising and non-ceasing", and so obtains acceptance—the same emptiness: Māra uses it to cut off a person's practice, the bodhisattva uses it to accomplish his acceptance; there are not two emptinesses, only the users differ.
Therefore, in reading each appearance of this chapter, one can ask at least three layers of questions. First, is what this item tests an outward mark or self-realisation? If an outward mark, one must remember that the treatise-author again and again sets the reason on 「自相空」 tr. "the emptiness of specific marks": not prizing, not being disturbed, not living by wrong livelihood are none of them precepts imposed by force, but the natural result of 「不見可貴法、能生貴心者」 tr. "seeing no dharma that can be prized, nor any that can give rise to a prizing mind"; if self-realisation, one must remember that 「疑，名取相有所得」 tr. "doubt means grasping at a mark with something attained": knowing oneself to be non-retrogressing is not declaring oneself non-retrogressing; it is that the place of grasping marks is already gone, and doubt then has nowhere to dwell. Second, if this item were used in reverse, what would it become? In this chapter Māra's words and the Buddha's words often differ by only a single line: both say that sarvajñā is equal to space—the Buddha says it to accomplish the vow, Māra says it to snatch the vow away; both appear in the body of a Buddha—a true Buddha would not give a bodhisattva the prediction of a śrāvaka, and so 「身是而言非」 tr. "the body is right but the words are wrong"; both cultivate meditative concentration and the supernormal powers—receiving the fruit, one abides in the two vehicles; not receiving the fruit, one returns into the desire realm to ferry beings across. So the judgement of this chapter does not judge whether the words are empty or not empty; it judges whether the words accomplish awakening or do not. Third, I have not yet reached this ground—of what use is this chapter to me? That final question and answer of the treatise-author is set up precisely for this: one who reads, recites, and rightly recollects but has not yet removed doubt and clinging is not called avaivartika, yet the path has already been pointed out: as compliant acceptance grows, love of dharmas is severed and the acceptance of non-arising is obtained. Read on along the two sūtras and two treatises, and one will come at last to the three sentences in which the treatise-author explains firm, unmoved, and not turning: the arrows of the afflictions do not enter, the outside paths and Māra's people cannot turn it, it does not retrogress from awakening—each of the three sides guards one, and if one is lacking the name does not stand; and the three sides can be guarded only because of the one sentence 「一切法自相空」 tr. "all dharmas are empty of specific marks": within this there is nothing to prize, and nothing to be snatched away.
Reading On in the Order of the Treatise
承衍
〈轉不轉品〉的義脈，前有所承，後有所啟，而所承之處尤其緊密。所承者是前之〈阿毘跋致品〉：彼品開卷，須菩提問「世尊！以何等行、何等類、何等相貌知是阿鞞跋致菩薩摩訶薩？」，佛遂逐條答以行、類、相貌；彼品中途已先立一式——「若菩薩摩訶薩色中轉，受、想、行、識中轉，是名菩薩不轉」，轉諸法而名不轉，正是本品「轉故亦名阿鞞跋致」之前身；彼品之末，須菩提再問「世尊！於何法轉名為不轉？」，佛答「於色相等法中轉還」，論主當下誌其體例曰「上略說，今廣說」——此「廣說」仍在前品論②之內，就前品自身兩番問轉不轉而發；本品承其義脈續為廣明：前品既以「得無生法忍菩薩，是名阿鞞跋致」收束，本品開卷即讓魔用空語來奪這一得——「薩婆若與虛空等，無所有相」，而後把「轉、不轉」三字從一句結論展成一品之骨。魔試之法亦相承：前品以偽金為喻，「譬如偽金，火燒磨打，若黑、若赤、若白，乃知非真」，又以狗著師子皮為喻，「諸獸見之雖怖，聞聲則知是狗」——本品論主接此而下一轉語，「如試金錢，彈之聲出，則知其真偽」，所驗者仍是聲不是形，故判魔作佛身之偽，只在「身是而言非」一句。所啟者，在本品末後那一問已見端倪：本品以「得何事來名阿鞞跋致」作結，並判「是名菩薩得無生忍法，入菩薩位，名阿鞞跋致」；次品〈燈炷品〉開卷，須菩提即接著讚歎「世尊！是阿鞞跋致菩薩摩訶薩大功德成就！」，佛許之而說其所以——「是菩薩摩訶薩得無量無邊智慧，不與一切聲聞、辟支佛共故」；須菩提隨即問到本品未及之處：「世尊！何等是深奧處，阿鞞跋致菩薩摩訶薩住是中行六波羅蜜時，具足四念處，乃至具足一切種智？」佛答「深奧處者，空是其義，無相、無作、無起、無生、無染、離、寂滅、如、法性、實際、涅槃」。本品說誰是阿鞞跋致，次品說阿鞞跋致住在哪裡；而次品所答之「深奧處」正是本品開卷魔所借用的那個空——同一個空，在本品是魔用以奪願之語，在次品是佛用以立其所住之地。
後來古德讀此品，於品名一事所存最可誌。本論底本題「轉不轉品第五十六」；宋本、元本卷題作「大智度論釋轉不退輪品第五十六上」，明本作「釋不退輪品第五十六之上」而於題下牒經本異名曰「經作轉不轉品」，宮本作「大智度論釋第五十六品上堅固品」，聖本、石本則作「摩訶般若波羅蜜轉不轉品第五十五」，題號較底本差一階，與前數品一貫，如實誌之。所釋大經之傳本，此品正題作「堅固品第五十六」，唯丹本夾註作「轉不轉品」，與本論底本用字相合；其卷首總目於此品所繫之品次編號，與前品〈不退品〉所繫者同為一數，兩品共用而不遞增，此係目錄標記層自身之重出，承前數品已見之例，如實誌之不強解。古德之疏亦分兩路而終不相妨：吉藏《大品經義疏》從所釋大經作「堅固品第五十六」，開卷即引二解互釋二名——「有人言：不退與堅固，左右相成。所以不退者，由堅固也；所以堅固者，由不退也」，又出別解，「又人解云：內煩惱不能壞為不退，外惡緣不能動為堅固也」；而其釋本論之文，正以本品論主『堅、不動、不轉』三心相配，云「二、論釋三心，言煩惱箭射不能入為堅固，於三菩提不退為不退，外惡緣不能動為不動心也」——以「堅固」當論之「堅」、以「不退」當論之「不轉」，兩名之異遂各有所繫而非兩立。吉藏於前品之末科判亦自用「轉不轉」立章門，是知二名在其書中並行。另有一家古德為本論自身作疏，慧影《大智度論疏》釋執金剛神一段云「五種執金剛神已下，上不退品中言五性，今言五種，餘經中五方，即是一義也」，此語出於其釋品六十五之疏，係回指前文而以「上不退品」總稱前此諸品，非於本品有專章；唯底本此處作「五姓執金剛神」，而所謂「上不退品中言五性」之文，底本前品未見，其所據品界與底本不同，並錄不判。至於均正之四論綱要一書，遍檢「堅固品」「轉不轉品」「不退品」諸目皆〔查無〕，其書為綱要體而非隨文釋，非缺陷；天台一系止觀疏記亦未見具名徵引本品之文，唯有泛用「阿鞞跋致」之通義，不強牽合，如實誌之。
把這一路承衍帶回本品，古德所誌之品名兩造，正照見本品義理之兩面。曰「轉不轉」者，舉其事——全品之樞在佛之二種答，「不轉故名阿鞞跋致，轉故亦名阿鞞跋致」，論主判之曰「佛二種答，以二諦故，所謂世諦、第一義諦」：世諦中實有所轉，「轉聲聞、辟支佛心，直入菩薩位，是名轉」；第一義中無可轉者，「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」。曰「堅固」者，舉其心——經文所囑只一句，「應堅固其心，不動、不轉」，而論主拆之為三：「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」一名取其行相之翻轉，一名取其心地之不奪；古德所謂「左右相成」，於本論之文正得其實：不轉是果，堅固是因，煩惱箭不入、魔民不能轉，故於菩提不退。而兩名合觀，尚見一事：本品所驗之不退，從不建立在『我不會退』這個念上——「疑，名取相有所得」，取相處才有疑，亦才有所謂退不退可守；菩薩「行無相三昧故，於一切法中不取相，則無生疑處」，所以「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」，不是自許，是無可許處。
因此，〈轉不轉品〉最終留下的，是一套可以帶著走的驗法。我聞一段極像佛法而令我灰心之語時，記得魔所說者亦是「諸法亦與虛空等，空無有相」，所差只在一句「汝唐受勤苦！」——空不取消願，「諸法雖如虛空，無所有、自相空，而眾生不知、不見、不解」，眾生不知，正是願之所由立。我修定發慧而心欲取證時，記得本品所列之相是「雖修四念處乃至五神通，是人不受四念處果」，而其所以不受，只為「故為眾生受身，隨其所應而利益之」。我於世務閒談中自省時，記得此品把十番世事一一繫以空之一面——說官事則問貴賤、說賊事則問得失、說軍事則問多少、說鬪事則問憎愛，而所存唯一事：「但好說般若波羅蜜，不遠離薩婆若心。」我遇有人現大威德、說異於所學之語時，記得「身是而言非」，「如試金錢，彈之聲出，則知其真偽」，真佛不應「教菩薩遠離阿耨多羅三藐三菩提，教住聲聞、辟支佛道」。我自問未到此地、讀此品有何用時，記得論主末後自設此問而自答之：讀誦正憶念而疑著未除者，實「不名為阿鞞跋致」，然其路已明——「柔順忍增長故，斷法愛，得無生忍」。在每一番境上把這幾問答好，便知本品何以一名兩立而不相妨：轉其所應轉，故名不轉；心不可奪，故名堅固。
Further Resonances
The vein of meaning in the chapter "Turning and Not Turning" has something it inherits before it and something it opens after it, and the place where it inherits is especially close. What it inherits is the preceding chapter, "Avaivartika": at that chapter's opening Subhūti asks 「世尊！以何等行、何等類、何等相貌知是阿鞞跋致菩薩摩訶薩？」 tr. "World-Honored One! By what conduct, what kind, what appearance is one known to be an avaivartika bodhisattva-mahāsattva?", and the Buddha then answers item by item with conduct, kind, and appearance; midway through, that chapter has already set up a pattern—「若菩薩摩訶薩色中轉，受、想、行、識中轉，是名菩薩不轉」 tr. "If the bodhisattva-mahāsattva turns within form, turns within feeling, perception, constructions, and consciousness, this is called the bodhisattva's not turning"; to turn within dharmas and be called not turning is precisely the forerunner of this chapter's 「轉故亦名阿鞞跋致」 tr. "one is also called avaivartika because of turning"; at the end of that chapter Subhūti asks again, 「世尊！於何法轉名為不轉？」 tr. "World-Honored One! In what dharma does one turn, so as to be called not turning?", the Buddha answers 「於色相等法中轉還」 tr. "He turns back within the mark of form and the other such dharmas," and the treatise-author there and then records its manner of exposition, saying 「上略說，今廣說」 tr. "Above was the brief explanation; now is the extended explanation"—this 「廣說」 tr. "extended explanation" still lies within Treatise ② of the preceding chapter, and is made with reference to that chapter's own two rounds of asking about turning and not turning; this chapter takes up that vein of meaning and goes on to make it clear at length: since the preceding chapter closed with 「得無生法忍菩薩，是名阿鞞跋致」 tr. "The bodhisattva who has obtained the acceptance of the non-arising of dharmas—this is called avaivartika," this chapter at its very opening lets Māra use the language of emptiness to snatch away this very obtaining—「薩婆若與虛空等，無所有相」 tr. "Sarvajñā is equal to space, without the mark of anything existent"—and then unfolds the three Chinese characters 「轉、不轉」 tr. "turning, not turning" from the conclusion of a single sentence into the skeleton of a whole chapter. The method of testing Māra is inherited as well: the preceding chapter takes false gold as a simile, 「譬如偽金，火燒磨打，若黑、若赤、若白，乃知非真」 tr. "As with false gold: burned in fire, rubbed, and beaten, whether it turns black, or red, or white, one then knows it is not real," and again takes a dog wearing a lion's skin as a simile, 「諸獸見之雖怖，聞聲則知是狗」 tr. "though the beasts fear it when they see it, when they hear its voice they know it is a dog"—the treatise-author of this chapter takes this up and adds a turning word, 「如試金錢，彈之聲出，則知其真偽」 tr. "As when one tests a gold coin: flick it, the sound comes out, and one knows whether it is real or false"; what is tested is still the sound, not the form, and so the judgement that Māra's taking the body of a Buddha is false rests only on the one sentence 「身是而言非」 tr. "The body is right but the words are wrong." As for what it opens, the first signs are already seen in that last question at the end of this chapter: this chapter concludes with 「得何事來名阿鞞跋致」 tr. "from obtaining what matter onward is one called avaivartika," and judges 「是名菩薩得無生忍法，入菩薩位，名阿鞞跋致」 tr. "this is called the bodhisattva's obtaining the dharma of the acceptance of non-arising and entering the bodhisattva's position; he is called avaivartika"; at the opening of the next chapter, "The Lamp-wick," Subhūti at once goes on to praise, 「世尊！是阿鞞跋致菩薩摩訶薩大功德成就！」 tr. "World-Honored One! This avaivartika bodhisattva-mahāsattva is accomplished in great merit!", and the Buddha assents and speaks of the reason—「是菩薩摩訶薩得無量無邊智慧，不與一切聲聞、辟支佛共故」 tr. "because this bodhisattva-mahāsattva obtains wisdom without measure and without limit, not shared with any śrāvaka or pratyekabuddha"; Subhūti then asks straight on into what this chapter did not reach: 「世尊！何等是深奧處，阿鞞跋致菩薩摩訶薩住是中行六波羅蜜時，具足四念處，乃至具足一切種智？」 tr. "World-Honored One! What is the profound place, abiding in which the avaivartika bodhisattva-mahāsattva, when he practises the six perfections, completes the four foundations of mindfulness, and so on up to completing the omniscience of all kinds?" The Buddha answers, 「深奧處者，空是其義，無相、無作、無起、無生、無染、離、寂滅、如、法性、實際、涅槃」 tr. "As for the profound place: emptiness is its meaning—the signless, non-action, non-origination, non-arising, non-staining, separation, quiescence, suchness, the nature of dharmas, the limit of reality, nirvāṇa." This chapter says who is avaivartika; the next chapter says where the avaivartika dwells; and the 「深奧處」 tr. "profound place" that the next chapter answers with is precisely that emptiness which Māra borrowed at this chapter's opening—one and the same emptiness: in this chapter it is the language Māra uses to snatch away the vow; in the next chapter it is the ground the Buddha uses to establish where he dwells.
Among the later ancient masters who read this chapter, what they preserved on the matter of the chapter's name is most worth recording. This treatise's base text heads it 「轉不轉品第五十六」 tr. "Chapter Fifty-six, Turning and Not Turning"; the fascicle heading of the Song and Yuan editions reads 「大智度論釋轉不退輪品第五十六上」 tr. "Mahāprajñāpāramitā-upadeśa, Explaining ‘Turning the Non-retrogressing Wheel’, Chapter Fifty-six, First Part," the Ming edition reads 「釋不退輪品第五十六之上」 tr. "Explaining ‘The Non-retrogressing Wheel’, Chapter Fifty-six, First Part" and beneath the title cites the variant name of the sūtra text, saying 「經作轉不轉品」 tr. "the sūtra has ‘Turning and Not Turning’," the Palace edition reads 「大智度論釋第五十六品上堅固品」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of Chapter Fifty-six, First Part, Firmness," and the Shōgozō manuscript and the Ishiyama-dera manuscript read 「摩訶般若波羅蜜轉不轉品第五十五」 tr. "Mahāprajñāpāramitā, Turning and Not Turning, Chapter Fifty-five," the title numbering differing from the base text by one step, consistent with the several preceding chapters, and this is recorded as it is. In the transmitted text of the great sūtra that it explains, this chapter's proper title reads 「堅固品第五十六」 tr. "Chapter Fifty-six, Firmness," and only the interlinear note of the Khitan edition reads 「轉不轉品」 tr. "Turning and Not Turning," agreeing in wording with this treatise's base text; the chapter-order number that the general table of contents at the head of its fascicles attaches to this chapter is one and the same number as the one it attaches to the preceding chapter, "Non-retrogression"—the two chapters share it and it does not advance; this is a repetition within the markup layer of the table of contents itself, following the pattern already seen in the several preceding chapters, and it is recorded as it is without forcing an explanation. The commentaries of the ancient masters also divide into two roads, yet in the end do not stand in each other's way: Jizang, in his Commentary on the Larger Sūtra, follows the great sūtra it explains and reads 「堅固品第五十六」 tr. "Chapter Fifty-six, Firmness," and at the very opening cites two explanations in which the two names explain each other—「有人言：不退與堅固，左右相成。所以不退者，由堅固也；所以堅固者，由不退也」 tr. "Someone says: non-retrogression and firmness complete each other, left and right. The reason one does not retrogress is firmness; the reason one is firm is non-retrogression"—and further gives a separate explanation, 「又人解云：內煩惱不能壞為不退，外惡緣不能動為堅固也」 tr. "Again someone explains: that the inner afflictions cannot ruin it is non-retrogression; that outer evil conditions cannot move it is firmness"; and where he explains the text of this treatise, he matches it precisely to the three minds of this chapter's treatise-author, ‘firm, unmoved, not turning’, saying 「二、論釋三心，言煩惱箭射不能入為堅固，於三菩提不退為不退，外惡緣不能動為不動心也」 tr. "Second, the treatise explains the three minds, saying that what the arrows of the afflictions shoot at and cannot enter is firmness, that not retrogressing from saṃbodhi is non-retrogression, and that what outer evil conditions cannot move is the unmoved mind"—taking 「堅固」 tr. "firmness" as the treatise's 「堅」 tr. "firm," and taking 「不退」 tr. "non-retrogression" as the treatise's 「不轉」 tr. "not turning," so that the difference between the two names each has its own tie and they do not stand against each other. Jizang, in his structural division at the end of the preceding chapter, also of his own accord uses 「轉不轉」 tr. "Turning and Not Turning" to set up a section heading, from which one knows that in his book the two names run side by side. There is another ancient master who composed a commentary on this treatise itself: Huiying's Commentary, explaining the passage on the vajra-holding spirits, says 「五種執金剛神已下，上不退品中言五性，今言五種，餘經中五方，即是一義也」 tr. "From ‘the five kinds of vajra-holding spirits’ onward: above, in the Non-retrogression chapter, it says ‘five natures’; here it says ‘five kinds’; in other sūtras, ‘five directions’—these are one meaning"; this remark comes from his commentary explaining Chapter Sixty-five, pointing back to earlier text and using 「上不退品」 tr. "the Non-retrogression chapter above" as a general name for the chapters before it; it is not a dedicated section on this chapter; only, the base text here reads 「五姓執金剛神」 tr. "the vajra-holding spirits of the five clans," and the text he refers to, 「上不退品中言五性」 tr. "above, in the Non-retrogression chapter, it says ‘five natures’," is not seen in the base text's preceding chapter; the chapter boundaries he relied on differ from the base text's; both are recorded without judgement. As for Junzheng's book of essentials on the four treatises, a thorough search under the headings 「堅固品」 tr. "Firmness," 「轉不轉品」 tr. "Turning and Not Turning," and 「不退品」 tr. "Non-retrogression" is in every case 〔not found〕; his book is in the form of an outline of essentials, not a passage-by-passage explanation, and this is no defect; and in the commentaries and records on calming and contemplation of the Tiantai line, too, no citation of this chapter's text by name is seen—there is only a general use of the common meaning of 「阿鞞跋致」 tr. "avaivartika"—and no connection is forced; this is recorded as it is.
Bringing this whole line of further resonances back to this chapter, the two parties to the chapter's name that the ancient masters recorded precisely illuminate the two faces of this chapter's meaning. The name 「轉不轉」 tr. "Turning and Not Turning" picks out the matter—the pivot of the whole chapter lies in the Buddha's two answers, 「不轉故名阿鞞跋致，轉故亦名阿鞞跋致」 tr. "One is called avaivartika because of not turning; one is also called avaivartika because of turning," and the treatise-author judges them, saying 「佛二種答，以二諦故，所謂世諦、第一義諦」 tr. "The Buddha answers in two ways because of the two truths, namely worldly truth and the truth of the highest meaning": in worldly truth there really is something turned, 「轉聲聞、辟支佛心，直入菩薩位，是名轉」 tr. "turning away the mind of the śrāvaka and pratyekabuddha and entering straight into the bodhisattva's position is called turning"; in the highest meaning there is nothing that can be turned, 「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」 tr. "within the one mark of all dharmas, that is, the signless, there is not even a fixed mark of one vehicle, how much less of three vehicles! So there is nothing to turn." The name 「堅固」 tr. "Firmness" picks out the mind—what the sūtra text enjoins is only one sentence, 「應堅固其心，不動、不轉」 tr. "should make his mind firm, unmoved, not turning," and the treatise-author takes it apart into three: 「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」 tr. "Because none of the arrows of the afflictions enters, it is called firm. Because none of the outside paths or Māra's people can turn it, it is called unmoved. Because it does not retrogress from anuttarā samyaksaṃbodhi, it is called not turning." One name takes the overturning in the marks of practice; the other takes the unsnatchability of the ground of the mind; what the ancient master called 「左右相成」 tr. "completing each other, left and right" finds its real substance precisely in the text of this treatise: not turning is the fruit, firmness is the cause—because the arrows of the afflictions do not enter and Māra's people cannot turn it, one does not retrogress from awakening. And looking at the two names together, one sees one thing more: the non-retrogression this chapter tests is never built upon the thought ‘I will not retrogress’—「疑，名取相有所得」 tr. "Doubt means grasping at a mark with something attained"; only where a mark is grasped is there doubt, and only there is there any so-called retrogressing or not retrogressing to be guarded; the bodhisattva, 「行無相三昧故，於一切法中不取相，則無生疑處」 tr. "because he practises the signless samādhi, grasps no mark in any dharma, and so there is no place for doubt to arise," and therefore 「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」 tr. "he is clear about his own ground, and does not doubt whether I am avaivartika or not avaivartika"—this is not self-assurance; it is that there is no place for assurance.
Therefore what the chapter "Turning and Not Turning" finally leaves behind is a set of tests one can carry along. When I hear words that sound very much like the Buddha's Dharma and yet leave me disheartened, I remember that what Māra says is also 「諸法亦與虛空等，空無有相」 tr. "Dharmas too are equal to space, empty and without mark," and that the difference lies only in one sentence, 「汝唐受勤苦！」 tr. "You toil and suffer for nothing!"—emptiness does not cancel the vow: 「諸法雖如虛空，無所有、自相空，而眾生不知、不見、不解」 tr. "though dharmas are like space, without anything existent, empty of specific marks, yet beings do not know, do not see, do not understand," and that beings do not know is precisely why the vow is established. When I cultivate concentration and develop wisdom and my mind wishes to take the realisation, I remember that the mark this chapter lists is 「雖修四念處乃至五神通，是人不受四念處果」 tr. "though he cultivates the four foundations of mindfulness and so on up to the five supernormal powers, this person does not receive the fruit of the four foundations of mindfulness," and that the reason he does not receive it is only 「故為眾生受身，隨其所應而利益之」 tr. "so he takes a body for the sake of beings, and benefits them according to what suits them." When I examine myself in worldly business and idle talk, I remember that this chapter ties each of the ten rounds of worldly matters to one face of emptiness—speaking of matters of officials, it asks about noble and base; speaking of matters of thieves, it asks about gain and loss; speaking of matters of armies, it asks about many and few; speaking of matters of fighting, it asks about hatred and love—and what it keeps is only one thing: 「但好說般若波羅蜜，不遠離薩婆若心。」 tr. "He likes only to speak of prajñāpāramitā, and does not stray far from the mind of sarvajñā." When I meet someone who displays great majestic virtue and speaks words that differ from what I have learned, I remember 「身是而言非」 tr. "the body is right but the words are wrong," 「如試金錢，彈之聲出，則知其真偽」 tr. "as when one tests a gold coin: flick it, the sound comes out, and one knows whether it is real or false"; a true Buddha would not 「教菩薩遠離阿耨多羅三藐三菩提，教住聲聞、辟支佛道」 tr. "teach the bodhisattva to stray far from anuttarā samyaksaṃbodhi, and teach him to abide in the path of the śrāvaka or pratyekabuddha." When I ask myself what use it is to read this chapter when I have not yet reached this ground, I remember that the treatise-author at the last sets this very question himself and answers it himself: one who reads, recites, and rightly recollects yet in whom doubt and clinging are not yet removed is in truth 「不名為阿鞞跋致」 tr. "not called avaivartika," yet his road is already clear—「柔順忍增長故，斷法愛，得無生忍」 tr. "because compliant acceptance grows, he severs love of dharmas and obtains the acceptance of non-arising." Answer these few questions well in every circumstance, and one knows why this chapter can bear two names at once without their standing in each other's way: turning what ought to be turned, it is called not turning; the mind that cannot be snatched away, it is called firmness.
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，跨卷七十三、七十四。品題「大智度論釋轉不轉品第五十六」〔T25 0574c08〕居卷七十三之中（非卷首起題），前品〈阿鞞跋致品第五十五〉訖處即本品起處；至卷七十三末題「大智度論卷第七十三」〔T25 0577a20〕，本品未竟，卷七十四以續題「大智度論釋轉不轉品第五十六之餘」〔T25 0577a23〕重起，並重出造署譯署（「聖者龍樹造」「後秦龜茲國三藏鳩摩羅什譯」）——續題作「之餘」而非「之下」，與品四十、四十一、四十三、四十五、四十七「之餘」跨卷同型，如實誌錄。本品訖界為論主收筆句「略說阿鞞跋致相義」〔T25 0580b01〕迄，次品〈燈炷品第五十七〉起於 0580b02——本論自身卷端總目於此二處分作「56 轉不轉品」〔T25 0574c08〕與「57 燈炷品」〔T25 0580b02〕，品序連續無跳。
全品純漢字七千七百九十六（機械重計值·本帳以此為優先參考值）；本輯依卷界析為兩單元，之上（卷七十三）、之下（卷七十四）兩單元分計三千四百九十、四千三百二十二，其和七千八百一十二與上開機械重計值互差十六字——判為卷題／署記字元與計數口徑之差，與品三十八至四十七各帳一貫出現之同類差額同型，切分帳已先誌，如實迻錄，非估算。切點取底本卷界 0577a21，與經②起界（0577a28）同屬卷七十四首段，卷界與經論段界不相衝突，屬零爭議切點。
結構為二經二論，交替一輪：經①起 0574c09（卷七十三）、論①起 0575c04「釋曰：」（卷七十三）、經②起 0577a28（卷七十四續題後）、論②起 0578b22「釋曰：」（卷七十四）。頂層問答凡六組，之上四組、之下二組——本帳以「問曰：」「答曰：」二式於兩單元底稿各自逐字重算：之上四／四，之下二／二，合六／六。另有二處形近而不入頂層計數者，逐條誌之：其一，論①引《阿毘曇經》句內自帶問答「誰成就五根？答曰：不斷善根者。」〔T25 0576c13〕——「答曰」在引文之內、不居行首，屬所引他經之問答，非本論頂層問答；其二，論②「須菩提問」「佛言」一組〔T25 0579c13〕為論主以敘事體重述經文問答，非「問曰：」「答曰：」正式格式。二者皆不計入六組，其位已標，供覆核。
二、術語考
轉·不轉·阿鞞跋致。 全品綱骨，亦是品題所出。經文設問即立式：須菩提問「不轉故名阿鞞跋致？轉故亦名阿鞞跋致？」〔T25 0574c27〕，佛兩肯之，並自釋云「若菩薩摩訶薩於聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩於聲聞地、辟支佛地轉，是故亦名不轉。」〔T25 0575a02〕——同一「轉」字，於二乘地不轉是不轉，於二乘地轉出亦是不轉。論主以二諦收之：「佛二種答，以二諦故，所謂世諦、第一義諦」〔T25 0576a12〕；世諦邊，「若菩薩入菩薩位，轉聲聞、辟支佛心，直入菩薩位，是名轉」〔T25 0576a13〕；第一義邊，「不轉者，入阿鞞跋致第一義，諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉；無所轉故，名阿鞞跋致」〔T25 0576a14〕——一乘定相尚不可得，三乘之轉與不轉自無所著。品題「轉不轉」三字之義，全繫此一段。
堅·不動·不轉（三種心）。 經①勸「菩薩摩訶薩從初發意已來，聞是法，應堅固其心，不動、不轉」〔T25 0574c23〕，論①逐字分訓：「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」〔T25 0576a05〕——內煩惱、外魔民、上菩提，三邊各立一名。論並繫其果：「是菩薩以如是三種心，行六波羅蜜，入菩薩位」〔T25 0576a08〕。本品之異名「堅固品」（見第四目）所本，即此「堅」字一訓。
行、類、相貌。 經文列相之定式收句，全品凡二十餘見，如「以是行、類、相貌，當知是名阿鞞跋致菩薩摩訶薩相」〔T25 0575a04〕。三字為「所行」「族類」「外現之貌」之並舉，非一事三名；經每出一相，即以此句繫回阿鞞跋致之判，故本品體裁為逐相排列而非次第論證。
上人·下人。 經②之前一相：「阿鞞跋致菩薩摩訶薩為上人，不為下人」〔T25 0575b23〕，須菩提問何謂上人，佛答「若菩薩摩訶薩一心行阿耨多羅三藐三菩提心，不散亂，是名上人」〔T25 0575b25〕。論主自設難：餘經說上人相有身口意業無惡、知恩報恩、捨身樂安隱眾生等，此中何以但取一事？其答曰「此中佛自略說：一心不散亂，盡攝諸善法」〔T25 0577a05〕——一心不散即攝諸善，故不煩別舉。
淨命·呪術·合藥。 阿鞞跋致之戒相：「不作呪術、合和諸藥，不呪鬼神令著男女問其吉凶、男女祿相、壽命長短」〔T25 0575b29〕，其所以然者「是菩薩摩訶薩知諸法自相空，不見諸法相，故行淨命」〔T25 0575c02〕。論逐目釋之：「祝術者，能翳身令人不見，能變人為畜獸」〔T25 0577a10〕；「合藥者，餌食求仙，亦合和諸藥療疾，求財及求名聲」〔T25 0577a12〕——邪命之判不在術之有無，在求財利名聞之心；論並開一門：「若有作者，為攝眾生，破其憍慢，不為財利名聞」〔T25 0577a15〕。又：經作「呪」而論作「祝」，底本用字兩歧，聖石二本於論側皆作「呪」（校記四見，見第八目），如實誌錄。
執金剛神王·五姓執金剛神。 經①之護法相：「阿鞞跋致菩薩摩訶薩，執金剛神王常隨逐」〔T25 0575b14〕，「乃至五姓執金剛神常隨守護」〔T25 0575b16〕。論設難：既為金剛神所護，菩薩豈自無力？答曰「菩薩亦自有力。復以菩薩功德故，能使金剛神所守護」〔T25 0576c06〕——護由功德招，非力不足而借。「姓」字元明二本作「性」（校記〔T25 0575b17〕），所釋經 T223 側同位逕作「五性執金剛神」〔T08 0342a25〕，兩本用字之異如實誌錄。
菩薩五根。 「菩薩摩訶薩常具足菩薩五根：信根、精進根、念根、定根、慧根，是名阿鞞跋致相」〔T25 0575b21〕。論以情根為喻立其必要：「如人無眼等五情根，則無異木石」〔T25 0576c10〕，故「菩薩心中無信等五根，即是凡夫，不入聖數」〔T25 0576c11〕。復引《阿毘曇經》之問答自難，而以「成就」與「發用」分之：「譬如小兒雖成就煩惱婬欲等，未能發用，故言無」〔T25 0576c15〕——有而不發，於計數中不數。論又分五根二種，一屬聲聞辟支佛、一屬佛及諸菩薩，後者「能生深慈悲心於怨惡眾生，亦能觀諸法實相，所謂無生無滅等」〔T25 0576c21〕。
自地證·不疑。 之下之眼目：「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」〔T25 0577c06〕。論訓「疑」之體：「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」〔T25 0578c25〕；故「菩薩行無相三昧故，於一切法中不取相，則無生疑處」〔T25 0578c27〕——不疑不由斷疑，由無取相處故疑無所住。
實際·處魔事著實際中。 經②之方便相：「以方便力處魔事著實際中」〔T25 0577c23〕。論釋其所以：「觀是魔事如佛法，觀諸魔身如佛無異。所以者何？一切法及實際同一相，所謂無相故。」〔T25 0579a20〕——魔事非別有體，安之於實際即與佛法同相。
聞持陀羅尼·斷疑陀羅尼。 經②末之收相：「菩薩得聞持等陀羅尼故，聞佛說諸經，不忘、不失，不疑、不悔」〔T25 0578b15〕，並推及一切說者：「所有言說眾事，得陀羅尼菩薩皆不忘、不失，不疑、不悔」〔T25 0578b20〕。論分三力：「信力故能受，聞持陀羅尼力故不失，斷疑陀羅尼力故不疑」〔T25 0579c11〕；而於二乘天龍所說，別立「所說有道理，能信、持、不疑；無道理者，持之無疑而不信」〔T25 0579c15〕之揀——持與信兩分，故受一切言說而不濫。
肉身阿鞞跋致·法性生身。 論②末段之判位語：「是菩薩有二種：一者、生死肉身，二者、法性生身」〔T25 0580a14〕；「肉身阿鞞跋致亦有二種：有於佛前得授記；有不於佛前授記」〔T25 0580a16〕。又別未得阿鞞跋致者二種：「是未得阿鞞跋致者，有二種：一者、信少疑多，二者、疑少信多」〔T25 0580a24〕，「疑多信少者，於讀誦經人小勝；信多疑少者，若得禪定，即時得柔順忍」〔T25 0580a26〕——柔順忍為無生忍之前階，本品以此收筆。案：此二句底本『信少疑多／疑少信多』與『疑多信少／信多疑少』前後倒置互用，宋元明宮於〔T25 0580a26〕作「信少疑多」（校記見第八目），異本讀法並存，正文仍從底本。
三、譬喻與故事
本品要喻分三束：論①釋方便受五欲一束（鉗火、大地、頂生王），論①釋五根一束（情根木石、小兒煩惱），論②釋不疑與試真一束（夜見樹杌、須陀洹與五逆、試金錢、大軍癮疹）。經文自身僅出二喻（須陀洹、五逆），皆在之下。
以鉗取火喻（承『方便力受五欲』義）。 論主自設問：經說阿鞞跋致以方便力為利益眾生受五欲，是何等方便？答曰：「譬如以鉗取火，雖捉而不燒。五欲如火，能燒人善根」〔T25 0576b10〕——捉而不燒，關鍵在鉗不在火；方便之為方便，正在能取而不受。
大地喻（承「在家攝眾生」義）。 菩薩自思出家一身無財，云何以布施攝眾生，故生富貴家，恣眾生所須：「譬如大地，人民、鳥獸皆蒙利潤」〔T25 0576b15〕——受者不擇，所以為地。
頂生王喻（承「滿閻浮提珍寶」義）。 「是菩薩或作轉輪聖王，心念施時，則滿閻浮提珍寶；如頂生王宮殿中，心生欲寶則寶至于膝」〔T25 0576b20〕——心念即至，繫本論他處已詳之頂生王本事，此處取其一景，不復廣說。
五情根木石喻（承「菩薩五根」義）。 「如人無眼等五情根，則無異木石」〔T25 0576c10〕——無信等五根則不入聖數，以根之有無判凡聖，不以名之有無。
小兒煩惱喻（承『成就而不發用』義）。 「譬如小兒雖成就煩惱婬欲等，未能發用，故言無」〔T25 0576c15〕——成就與發用兩分，用以會通《阿毘曇經》『不斷善根者成就五根』與本經『無信等五根即是凡夫』之兩說。
夜見樹杌喻（承「疑，名取相」義·全品最精一喻）。 「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」〔T25 0578c25〕——疑不從所見生，從兩相之取生；取此二相，疑乃有住處。故「菩薩行無相三昧故，於一切法中不取相，則無生疑處」〔T25 0578c27〕。
須陀洹喻·五逆喻（經自出二喻·論再約為「二心厚重」）。 經②以須陀洹自知其地為喻：「譬如人得須陀洹果，住須陀洹地中，自了知，終不疑不悔」〔T25 0577c09〕；復以五逆心之不可却為喻：「譬如有人作五逆罪，五逆罪心乃至死時常逐不捨，雖有異心不能障隔」〔T25 0577c14〕。論總之云「須陀洹心，常不却；五逆心，罪畢乃除」〔T25 0579a11〕，並補一喻「如人著衰，鬼常隨逐。阿鞞跋致心，復過於是。」〔T25 0579a12〕——一善一惡兩心並舉為喻，取其厚重不可奪，不取其善惡。
試金錢喻（承「魔作佛身」義）。 魔化佛身而與菩薩授二乘記，菩薩何以知其偽？「身是而言非。如試金錢，彈之聲出，則知其真偽。」〔T25 0579b06〕——形可偽，聲不可偽；驗之於所說之法，不驗之於所現之身。
大軍癮疹喻（承「聞法身相現」義）。 「譬如大軍，退敗則怖懅迷悶，臥地似死；親族見之，欲知活不，以杖鞭之，若癮疹起者，則知必活」〔T25 0579b16〕——以鞭驗生死，以聞法驗菩薩：「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」〔T25 0579b14〕，餘人聞而不入心則如死人無異。案：本喻以肉身菩薩之身相為驗，與前試金錢喻之驗法互補，一驗他人之偽、一驗自身之真。
狂人取相破空（本起式敘事·承『不惜身命護法』義）。 大會中說諸法畢竟空，「有一狂人，取音聲名字相，著是畢竟空，出其過罪」〔T25 0579b23〕，言若諸法盡畢竟空則無佛無法無罪福業因緣；阿鞞跋致乃沒命佐助而斥之，深懷瞋恨者或自殺或使弟子殺，菩薩「為佐法故，不以怖畏而壞諸法性」〔T25 0579c04〕，並自念「我無量世中，為煩惱邪見故喪身無數」〔T25 0579c07〕，「若有益而死，勝無益而生」〔T25 0579c09〕。
然燈佛授記（本起故事·引《毘泥阿波陀那》）。 論②末答「得何事來名阿鞞跋致」，引二說並存：「《阿毘曇毘婆沙》中說：『過三阿僧祇劫後，種三十二相因緣。』」〔T25 0579c22〕，「《毘泥阿波陀那》中說：『從見然燈佛，以五莖花散佛，以髮布地；佛為授阿鞞跋致記；騰身虛空，以偈讚佛。』」〔T25 0579c24〕——二說各繫一藏，論主兩列而後別出本經之義（般若中以得無生忍入菩薩位為阿鞞跋致），三說並錄不判，本帳迻錄其列而不代定。
四、所釋經文
品題五造全帳（底本「轉不轉品」·宮本「堅固品」·聖石 -1 階）。 品題〔T25 0574c08〕之注（0574021，type=mod）一注五造，逐字全帳誌之：底本（大正）作「大智度論釋轉不轉品第五十六」；宋元二本作「大智度論釋轉不退輪品第五十六上」——以「不退輪」為品名；明本作「釋不退輪品第五十六之上經作轉不轉品」——明本夾註「經作轉不轉品」，明著所釋經側之名與論側之名相反（詳下）；宮本作「大智度論釋第五十六品上堅固品」——明立本品別名「堅固品」，與所釋經 T223 及吉藏疏 X24 之用名一致（見下）；聖石二本作「摩訶般若波羅蜜轉不轉品第五十五」——聖、石二本皆作「第五十五」，較底本「第五十六」少一，與品四十四至五十二一貫之「聖／石 -1 階」模式完全延續無斷，本品重核為真。
T223／X24 側之「堅固品」（品名三造之交叉）。 所釋經《摩訶般若波羅蜜經》本文正題逕作「堅固品第五十六」〔T08 0341b13〕，題下另有 place="inline" 夾註「丹本轉不轉品」——丹本於所釋經側逕用「轉不轉」之名，與本論底本之品題完全吻合。吉藏《大品經義疏》（X24n0451）兩處皆從「堅固」：卷首總目作「堅固品第五十六」〔X24n0451 0195c01〕，內文品題亦作「堅固品第五十六」〔X24n0451 0306b15〕（本帳於兩處分別逐字核，總目之異名不代內文品題）。判為「異名同品」：「轉不轉」系（本論底本＋明本夾註所記經名＋T223 丹本）與「堅固」系（宮本＋T223 本文＋X24 吉藏）並錄，不判何本為正；本版品名從本論底本作「轉不轉品」（本版品名主軸為本論底本，既定之裁，本目不翻案）。宋元明三本別出之『不退輪／不退論』一系，與前品〈阿鞞跋致品第五十五〉之「不退」同軸，另成第三造，一併誌錄。
T223 mulu n 屬性重出異常（品五十五「不退品」與品五十六「堅固品」皆 n=56）。 所釋經 T223 側 mulu 編碼層：本品對應 mulu 顯文作「56 堅固品」，其 n 屬性標「56」〔T08 0341b13〕；前品 mulu 顯文「55 不退品」其 n 屬性亦標「56」〔T08 0339a08〕——兩相鄰品共用 n=56，未依序遞增。本帳獨立以規則掃描全經 n 屬性為 54 至 58 之品級 mulu，得五條：「53 趣智品」n=54〔T08 0334a02〕、「54 大如品」n=55〔T08 0334c16〕、「55 不退品」n=56〔T08 0339a08〕、「56 堅固品」n=56〔T08 0341b13〕、「57 深奧品」n=58〔T08 0343c15〕——顯文序列連續無誤，n 屬性則自品五十三起 +1 偏移，至品五十五、五十六重出一次，品五十七又躍至 58 接回 +1 之軌。此為 CBETA T223 XML 本身 n 屬性標記重出，屬底本 XML 標記層瑕疵，非義理歧異，如實誌錄不強解；與品四十七已誌之『兩過品／佛母品皆 n=48』同型。對位以顯文與內容逐字比對為準。
卷七十三卷末題與卷七十四續題（-1 階模式之續證·並 type="rest" 傍註一條）。 卷七十三末題「大智度論卷第七十三」〔T25 0577a20〕，其「三」字之注（0577008）一注二造：宋元明宮作「三（釋第五十五品訖第五十六品上）」、聖作「三（釋第五十四品訖第五十五品上）」——聖本再度 -1，模式延續。同一 0577008 別有 type="rest" 之傍註一條，底本原樣作「三＋（釋第五十五品訖第五十六品上）夾註【宋】【元】【明】【宮】但上字元明二本俱有字」，末句「但上字元明二本俱有字」為 CBETA 校語層對夾註用字之補記，本帳逐字誌錄不代解。卷七十四續題〔T25 0577a23〕之注（0577009）一注三造：底本「大智度論釋轉不轉品第五十六之餘（卷七十四）」；宋元宮作「大智度論卷第七十四釋第五十六品下訖第五十七品上」——三本著錄卷七十四收尾實跨品五十六、五十七之界，與品四十六、四十七跨卷之情形結構相同；明本作「大智度論卷第七十四釋不退論品第五十六之下」——仍以「不退」為品五十六代稱。又續題下造署譯署之注（0577010，type=mod·無對應 app 條）作「（聖者…譯）十七字【大】，〔－〕【石】」——石本無此十七字譯者署名。品末〔T25 0580b01〕「義」字之注（0580004）作「義釋第五十五品竟，大智度經卷第七十四【石】」——石本尾記亦作「第五十五品竟」，尾記式 -1 階，與品題 -1 首尾相應；同 loc 另有注 0580005「卷第七十四終【石】」（無對應 app 條）。諸本各自來源、同向偏差，誌錄不判，機制不強解。
石本分卷點異於底本（並錄·不動拆分）。 本品範圍之外、前品五十五範圍內之注 0572016〔T25 0572c22〕，底本原樣作「經【大】，〔－〕【宋】【宮】，卷第七十四首【石】，卷首題下石本有轉不轉品四字品題」——石本之卷七十四分卷點早於底本，落在品五十五範圍內，且該處卷首題下已置「轉不轉品」四字品題（其時底本此頁尚屬品五十五）。與此呼應，本品範圍內注 0577007〔T25 0577a19，type=mod·無對應 app 條〕作「不分卷【石】」，注 0577011〔T25 0577a28〕之 note 層末亦帶「不分卷【石】」（app 層無此造）——石本於底本卷七十三／七十四分界處反不分卷，因其分卷點已提前約一頁。兩則互證：石本之卷次劃分與品題安置皆較底本提前，此為版本間卷次劃分歧異之真實 witness。本版拆分依底本卷界 0577a21，與底本內部經論段界不相衝突；石本歧異並錄供覆核，不動本次拆分。
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〈堅固品〉逐字幾近同文——本論作「復次，須菩提！惡魔到菩薩所，壞其心，作是言：」〔T25 0574c09〕，所引魔語作「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」〔T25 0574c10〕；T223 同段作「復次，須菩提！惡魔到菩薩所壞其心，作是言：」〔T08 0341b14〕，魔語作「薩婆若與虛空等，空無所有相。諸法亦與虛空等，空無所有相。」〔T08 0341b15〕——同一佛告須菩提之發端、同一場景結構（誰來壞、壞何心、說何言、繫何果），文字幾全同，標點斷法與『無所有相／空無所有相』之增略屬傳寫層差異。又本論用「阿鞞跋致」而 T223 全經用「阿惟越致」，為兩譯用字之別，非異文；如經①執金剛神一段，本論作「復次，須菩提！阿鞞跋致菩薩摩訶薩，執金剛神王常隨逐」〔T25 0575b14〕，T223 作「復次，須菩提！阿惟越致菩薩摩訶薩，執金剛神王常隨逐」〔T08 0342a22〕，餘句同。對照組：「惡魔到菩薩所」「執金剛神王常隨逐」「不作呪術」三串漢字流，於 T25n1509 全論與 T08n0223 全經各唯一見（各一處、皆本品範圍），對位唯一、無他品可淆，非以甲本之詞搜乙本之弱判——本帳於兩藏各自逐字重掃，兩向皆出唯一命中。本論二【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（〔T08 0341b13〕起至品五十七〈深奧品〉題〔T08 0343c15〕前）內之校勘 witness 逐條統計，本帳未展開（唯品題 mulu 五條與本文題下夾註一條已逐字核），據實誌其未展開，不以估值充數。
五、般若義眼
本品之眼，在把「不退」從一個位次名，追成一組可驗之相——退與不退不由自許，由諸相可驗。其義可約為五重。
其一，轉與不轉同名阿鞞跋致。經文設問兩肯，論主以二諦收之：「佛二種答，以二諦故，所謂世諦、第一義諦」〔T25 0576a12〕。世諦邊，轉出二乘心而直入菩薩位，是名轉；第一義邊，「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」〔T25 0576a15〕。一乘之定相尚不可得，三乘之轉何所依？故不轉者非不動，是無可動處。
其二，堅、不動、不轉三名各對一邊。「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」〔T25 0576a05〕——內煩惱之箭、外魔民之奪、上菩提之退，三事各立一名而共成一心；本品所以又名「堅固」，正取此第一訓。
其三，魔以空語壞人。品初之魔不現惡相，反說一段極像般若之話：「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」〔T25 0574c10〕繼之以「汝唐受勤苦！汝所聞阿耨多羅三藐三菩提皆是魔事，非佛所說」〔T25 0574c14〕。論主拆之：空非無事，眾生「顛倒覆心故，不知、不見」〔T25 0575c24〕，故當「以自相空莊嚴得一切智，為眾生說法」〔T25 0575c25〕——「若一切法空，我以實莊嚴，是不相應；若諸法空，莊嚴亦空者，是則相稱」〔T25 0575c26〕。以空破莊嚴者是魔語，以空成莊嚴者是佛法，一字之差全在相稱不相稱。
其四，不疑之由是不取相。之下之眼目在「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」〔T25 0577c06〕。論不從斷疑處說，從疑之所由說：「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」〔T25 0578c25〕——疑生於兩相並取，故「菩薩行無相三昧故，於一切法中不取相，則無生疑處」〔T25 0578c27〕。疑無住處，不待斷而自無。
其五，驗真在言不在身。魔化佛身而授二乘記，菩薩何由知偽？「身是而言非。如試金錢，彈之聲出，則知其真偽。」〔T25 0579b06〕——形可以偽，法不可偽。反之驗自身之真，亦不在自許：「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」〔T25 0579b14〕，如大軍臥地，鞭之而癮疹起者知其必活。此一品六十餘相，正是一份可驗之帳；末以「略說阿鞞跋致相義」〔T25 0580b01〕一句收之，明其猶為略說。
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。本品古德覆讀二家：釋所釋經之吉藏疏存完整專章；釋本論之慧影疏於本品零覆蓋（殘卷不及卷七十三、七十四），唯於後品之疏兩度回指本品；均正書中無本品之引；天台兩系則有一處明引（詳下，與前數品之全零命中不同）。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〈堅固品〉之逐文疏，起〔X24n0451 0306b15〕（內文品題「堅固品第五十六」，緊接品五十五〈不退品〉疏訖處），迄〔X24n0451 0307a22〕（次品題「深奧品第五十七」〔X24n0451 0307a23〕前），覆本品經全篇。其可誌者六。其一，品名互釋——「有人言：不退與堅固，左右相成。所以不退者，由堅固也；所以堅固者，由不退也。」〔X24n0451 0306b16〕，又「又人解云：內煩惱不能壞為不退，外惡緣不能動為堅固也。」〔X24n0451 0306b17〕：吉藏列二解並存，一以二名互成，一以內外分屬。其二，與本論三心之會通——「二、論釋三心，言煩惱箭射不能入為堅固，於三菩提不退為不退，外惡緣不能動為不動心也。」〔X24n0451 0306b18〕：吉藏逕引本論「堅、不動、不轉」三名（見第二目）配其品名之解，是古德自繫論疏兩造之明證。其三，承前品之科——疏於前品末云「向佛於法轉下，釋第二、轉不轉章門，有三：初、正明轉不轉；二、明惡緣不能動；三、明於善法得自在。」〔X24n0451 0306b12〕：吉藏自身即以「轉不轉」為章門之名（非僅品題「堅固」），與本論底本品題用字直接呼應。其四，品初之位——「品初是第二、外惡緣不動，上四事歷以有法不能動，今以空教望令福也。」〔X24n0451 0306b20〕：以魔說空語為「以空教動之」，故繫於外惡緣一科。其五，金剛神與五性——「金剛神守護者，無生忍菩薩不假外護，但既無生故任運得此果報也。」〔X24n0451 0306c17〕；「五性者，一云有五大神，即地、水、火、風、空神也。」〔X24n0451 0306c20〕，並出第二解（執金剛、執鏡等五種執物），兩解並列。其六，之下之科——「今當更說下，第二、明細論純熟行也。」〔X24n0451 0307a07〕、「具足菩薩神通下，第二、明勝進行也。」〔X24n0451 0307a14〕、「處魔事著實際中者，魔以顛倒故實際成魔際，菩薩了悟魔際是實際也。」〔X24n0451 0307a14〕、「護真空不惜身者，邪見亦說空，二乘及有所得亦說空，皆非真空。」〔X24n0451 0307a18〕，末以「又聞正知是正，不疑正見邪，邪亦如此也。」〔X24n0451 0307a22〕收品——與本品經②之敘全合。古德自有其科分，本帳誌錄其文，不以本版段落切分強合之。
慧影《大智度論疏》（X46n0791）·本品零覆蓋，唯存兩處回指（如實誌）。 為釋本論之唯一古疏，僅殘卷存世。本帳獨立掃其全檔品級目次，所存釋品自〈嘆度品第五〉〈舌相品第六〉後即跳至〈灯喻品第五十七之餘〉〈夢中入三昧品第五十八〉以下，卷七十三、七十四所繫之品五十六全無專章——零覆蓋屬殘卷實況，非搜尋失誤。又「轉不轉」「堅固品」二串於 X46n0791 全檔回搜皆零命中。惟於後品之疏兩處回指本品內容：其一，〈夢中不證品第六十一〉疏中「但據從上不退品已來皆說故」〔X46n0791 0903b19〕；其二，〈稱揚品第六十五之餘〉疏中「五種執金剛神已下，上不退品中言五性，今言五種，餘經中五方，即是一義也。」〔X46n0791 0909b01〕——後者所指「上不退品中言五性」，本帳逐字回核本論全文：「執金剛」一串於 T25n1509 全論凡十三見，其中「五姓執金剛神」唯一見於〔T25 0575b17〕（即本品經①，元明二本作「性」），「五種執金剛神」唯一見於〔T25 0614c10〕（品六十五範圍）——故慧影所謂「上不退品」，其所指之文正是本品經①之段，即慧影以「不退品」一名統攝本品，不別立「轉不轉」或「堅固」之目。此與吉藏「不退與堅固，左右相成」之讀法互證：兩造古德於品五十五、五十六之名皆採相通之讀。又須分別者：慧影於本品實無專章，二處皆為後品疏文之回指，非覆帶及本品之疏文，如實分記。
均正《大乘四論玄義》（X46n0784）·零命中（如實誌）。 「轉不轉」「堅固品」「不退品」三串於 X46n0784 全檔回搜零命中，均正於本品無具名引。此書為四論宗義綱要體，非逐品隨文釋，零命中屬體裁使然，非缺陷。
天台兩系·一處明引（本品與前數品之異·專項查誌實）。 智顗《摩訶止觀》（T46n1911）、湛然《止觀輔行傳弘決》（T46n1912）、智顗《妙法蓮華經玄義》（T33n1716）、湛然《法華玄義釋籤》（T33n1717）四部逐字回搜（書號與書名皆取自各檔底本 <title level="m"> 欄，逐檔核對）：「堅固品」「不退品」二串全數零命中；「轉不轉」一串則 T46n1911 一見〔T46 0103a09〕、T46n1916 一見（智顗《釋禪波羅蜜次第法門》，〔T46 0505a01〕）、T33n1717 三見〔T33 0859a25／0859b15／0897b11〕。逐條核其上下文：T46 二見皆屬「轉治／不轉治」之悉檀脈絡（T46n1911 一見在對治悉檀，T46n1916 一見智顗自標為人悉檀），與本品無涉；T33n1717 前二見屬一實諦之轉不轉相對，亦無涉。唯 T33n1717 第三見〔T33 0897b11〕為本品之明引，其文作「言『轉不轉皆跋致』者，《大論》七十七〈發趣品〉云：『轉二乘心入菩薩位，第一義中一相尚無，故無所轉、無菩薩位。』」〔T33 0897b11〕——所釋之本文即智顗《法華玄義》「例如：轉、不轉，皆阿鞞跋致；動、不動，皆是毘尼。」〔T33 0742c29〕；湛然繼之以「此約三乘理性不當轉與不轉，今亦約理而為體用，理體無退故皆跋致。」〔T33 0897b14〕。此引之兩事本帳逐字核而並錄：其一，所引之文係約引非逐字——「轉二乘心入菩薩位」一串於 T25n1509 全論回搜零命中，其所本當為本品論①「若菩薩入菩薩位，轉聲聞、辟支佛心，直入菩薩位，是名轉」〔T25 0576a13〕與「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」〔T25 0576a15〕兩句之撮述，語序與用字皆經湛然改寫；其二，所繫卷品與底本不合——湛然繫作「七十七〈發趣品〉」，而本論〈發趣品〉之卷端總目標為「20 發趣品」在卷四十九〔T25 0409c23〕，本論卷七十七所收為〈同學品第六十二〉〔T25 0602b26〕、〈等學品第六十三〉〔T25 0604c02〕，本品〈轉不轉品〉則在卷七十三〔T25 0574c08〕——卷次與品名兩皆不合。所引之義出本品，其繫屬之卷品並錄不判，不代擬其致誤之由。
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，阿鞞跋致相之續（品五十五→五十六·硬鏈本論自身）。 前品〈阿鞞跋致品第五十五〉明阿鞞跋致之相，本品開篇即以「復有阿鞞跋致菩薩相」〔T25 0575c04〕承之——論主自標「復有」，兩品一章之勢，本論自證。古德之讀亦同：吉藏於前品末科「釋第二、轉不轉章門」（見第六目），慧影更逕以「上不退品」統攝本品之文（見第六目）。品名之三造（轉不轉／堅固／不退輪）皆繞「退與不退」一軸而轉，異名而不異義，已見第四目。校勘層亦留機械承續之痕：石本之卷七十四分卷點與「轉不轉品」四字品題提前至前品範圍內〔T25 0572c22〕，底本此頁尚屬品五十五（見第四目）——版本之間，兩品之界本即可推可移。
其二，「菩薩位義，如先說」之品內外前指（論主自誌）。 論①釋三種心入菩薩位後自注「菩薩位義，如先說」〔T25 0576a09〕——本論前文已詳菩薩位義，此處不復廣說，論體自省繁複，如實誌錄，其所指之處本帳未展開回溯，據實誌闕。
其三，兩經之引（《阿毘曇經》·《不可思議解脫經》·《阿毘曇毘婆沙》·《毘泥阿波陀那》）。 論①引《阿毘曇經》問答以難五根之說〔T25 0576c13〕，引《不可思議解脫經》證菩薩根之用〔T25 0576c25〕；論②答「得何事來名阿鞞跋致」則引《阿毘曇毘婆沙》與《毘泥阿波陀那》二說，復出本經般若之義為第三說（見第三目）。四引皆屬本論自身之引據體例，本帳誌其位次與並列之形，不代定三說之取捨。
其四，後世徵引（天台一系一處明引·並繫屬不合之誌）。 湛然《法華玄義釋籤》〔T33 0897b11〕明引本品論①二諦答轉不轉一段以釋智顗《法華玄義》「轉、不轉，皆阿鞞跋致」之例（詳第六目）——本品為本輯釋餘品諸品中少數獲天台一系明引者，與品四十六、四十七之全零命中或未見型不同，如實分層誌錄；其所繫卷品與底本不合一事，並錄不判。慧影、均正兩造之情狀已見第六目，不復。
其五，寶庫掛鏈（穩定徵引·軟引）。 本品『轉／不轉同名阿鞞跋致』之二諦判、「堅、不動、不轉」三心之訓、『疑名取相有所得』之疑體訓、「處魔事著實際中」之方便義、「身是而言非」之驗法，為不退位義與魔事辨偽義之論藏所本，落穩定徵引〔T25n1509 轉不轉品·卷七十三–七十四〕；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》卷七十三至七十四〔T25 0574c08–0580b02〕（品身正文自品題〔T25 0574c08〕起，之上訖卷末題「大智度論卷第七十三」〔T25 0577a20〕，之下自續題「大智度論釋轉不轉品第五十六之餘」〔T25 0577a23〕起，終於「略說阿鞞跋致相義」〔T25 0580b01〕迄，次品〈燈炷品第五十七〉起於 0580b02）；所釋經校本為《摩訶般若波羅蜜經》〈堅固品〉〔T08 0341b13 起，迄品五十七題〔T08 0343c15〕前〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆本品〔X24n0451 0306b15–0307a22〕）；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、天台兩系一處明引（見第六目）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石（石山寺本）諸本之異。
witness 層（六造而已·負結果專誌）。 本帳獨立掃本品範圍全部 app 之 wit 屬性，所見證本僅六造：【大】（底本，一百五十見，逐條為 lem）、【宋】七十五見、【宮】七十五見、【明】七十三見、【元】六十九見、【石】五十四見、【聖】四十二見。本品底本全無【聖乙】【聖丙】【麗乙】【南藏】諸單見型條，亦全無【CB】【麗-CB】之 CBETA 現代校訂型條（零見）——與品四十五、四十七之『聖乙密集續存』『依麗藏校訂五條』兩型皆異，如實誌錄負結果，非漏抄。宋宮二本每同組出沒（七十五對七十五），元明二本亦多同組，聖石二本則自成一組（多見於品題、卷題與「呪／祝」「世界／國土」諸處），版本分組之形與品四十四以來一貫。
star 條十五（品內十二·跨品三·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）凡十五，本帳以 corresp 屬性獨立全掃：十二條之錨落於本品範圍內（品內原生重出），隨條標明於下表，其目標分屬五注——0575002〔T25 0575a09〕「滅／滅受想」一重、0575010〔T25 0575b06〕「波羅蜜」一重、0575014〔T25 0575b12〕「凌／陵」二重、0577004〔T25 0577a10〕「祝／呪」三重、0577020〔T25 0577c12〕「世界／國土」一重、0578027〔T25 0578c16〕「世界／國」二重、0578019〔T25 0578b27〕「深／染」一重、0579025〔T25 0579c23〕「以／已」一重；另三條之錨落於本品範圍之外而目標指回本品之注——錨〔T25 0580b03〕與錨〔T25 0582a20〕皆 corresp 至注 0577011〔T25 0577a28〕之【經】字條，錨〔T25 0581c03〕corresp 至注 0579025〔T25 0579c23〕之「以／已」條。此三錨本帳逐一回核其所在品：本論卷端總目於 0580b02 起〈燈炷品第五十七〉，其後至 0584 一帶無新品題，故三錨皆落於品五十七〈燈炷品〉範圍內，非分屬品五十七與品五十八——三錨並不分屬相鄰二品，以本帳重掃為準。跨品共注屬底本編碼層自證兩品相連之痕，與品四十三、四十四、四十七之跨品 star 同型，如實誌錄。
注層與 app 層不齊之四條（存目注·專列）。 本帳以 note 之 n 屬性對 app 之 from 錨獨立對盤：本品範圍內 type="mod" 之注凡一百四十二條，其中一百三十八條各有對應 app（餘十二 app 為 star，共用他注），另有四條注無對應 app 條，底本原樣逐條專列：其一，注 0577007〔T25 0577a19〕「不分卷【石】」；其二，注 0577010〔T25 0577a26〕「（聖者…譯）十七字【大】，〔－〕【石】」；其三，注 0580005〔T25 0580b01〕「卷第七十四終【石】」；其四，注 0580006〔T25 0580b02〕「（大智度…七）十二字【大】，摩訶般若波羅蜜品第五十六燈柱品卷七十五【石】，大智論釋深奧品第五十七上【宋】【元】【宮】，釋深奧品第五十七之上經作燈炷深奧品【明】，卷第七十五首【石】，但論上元本有度字宮本上字上有品字」（此條所繫為次品〈燈炷品第五十七〉之品題，位在本品訖界之外，誌此以明本品尾界之所止；石本於此又作「品第五十六燈柱品」，再見其 -1 階與「燈柱／燈炷」字形之異）。四條皆屬版本卷次與署記層之記，無涉本品義理文字；因不入 app 清單，故一百五十條全量帳中不見其目，本帳專列以補之。又注 0577011〔T25 0577a28〕之 note 層帶「不分卷【石】」一造而 app 層無之，屬同一 note 兼記兩事而 app 只收其一，一併誌錄。
type="rest" 傍註一條（專列）。 本品範圍內 type="rest" 之注唯一條，繫於注 0577008〔T25 0577a20〕，底本原樣作「三＋（釋第五十五品訖第五十六品上）夾註【宋】【元】【明】【宮】但上字元明二本俱有字」——其與同 n 之 type="mod"／type="orig" 二注同錨而異體，所記為卷七十三末題夾註之增補與 CBETA 校語（「但上字元明二本俱有字」）。本帳逐字迻錄，不代解其校語所指。
巢狀校勘條（零·如實記）。 本帳獨立掃本品範圍底本原檔之校勘條巢狀結構，未檢出巢狀校勘條案例〔查無〕，與品五十二之一例巢狀校勘條不同型。
校勘總帳（一百五十條全量對帳·底本原樣）。 下依工作底本原樣傳錄——本品校記合計一百五十條 app，與機械重計值 app 150 相合，本帳並以底本原檔校勘條之 from 錨獨立重掃，同得一百五十。app 條依底本出現序全量列之，內含 star-corresp 重引十二條（隨條標明目標注號與目標 loc）；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（一百五十·底本出現序·star-corresp 隨條標明）
- 〔T25 0574c08〕大智度論釋轉不轉品第五十六【大】｜大智度論釋轉不退輪品第五十六上【宋】【元】｜釋不退輪品第五十六之上經作轉不轉品【明】｜大智度論釋第五十六品上堅固品【宮】｜摩訶般若波羅蜜轉不轉品第五十五【聖】【石】（品題五造全帳·宮本作「堅固品」·聖石 -1 階·見第四目）
- 〔T25 0574c09〕【經】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0574c10〕等【大】｜等空【聖】
- 〔T25 0574c11〕無【大】｜無所【元】【明】【聖】
- 〔T25 0574c11〕虛【大】｜是虛【元】【明】
- 〔T25 0574c15〕皆【大】｜〔－〕【宋】【宮】
- 〔T25 0574c20〕是【大】｜〔－〕【宋】【宮】
- 〔T25 0574c20〕誓【大】｜〔－〕【宋】【宮】
- 〔T25 0574c21〕此【大】｜〔－〕【聖】【石】
- 〔T25 0574c24〕是【大】｜如是【元】【明】
- 〔T25 0574c25〕不轉、不動【大】｜不動不轉【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0574c26〕中【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575a02〕告【大】｜言【宋】【宮】
- 〔T25 0575a09〕滅【大】｜滅受想【元】【明】
- 〔T25 0575a10〕至【大】｜至修【聖】
- 〔T25 0575a14〕滅【大】｜滅受想【元】【明】（star·corresp→note(0575002)＝〔T25 0575a09〕品內同錨共注）
- 〔T25 0575a18〕是【大】｜〔－〕【宋】【宮】
- 〔T25 0575a19〕不【大】｜不遠【聖】
- 〔T25 0575a19〕心【大】｜心不遠離薩婆若心【聖】【石】
- 〔T25 0575a25〕世界【大】｜國土【聖】【石】
- 〔T25 0575a29〕身【大】｜〔－〕【宋】【宮】
- 〔T25 0575b03〕在居【大】｜居在【聖】
- 〔T25 0575b06〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575b07〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0575010)＝〔T25 0575b06〕品內同錨共注）
- 〔T25 0575b07〕歎【大】｜〔－〕【聖】
- 〔T25 0575b08〕亦【大】｜多【聖】
- 〔T25 0575b10〕施與【大】｜給施【聖】
- 〔T25 0575b12〕凌【大】｜陵【明】【聖】
- 〔T25 0575b14〕菩【大】｜是菩【宋】【元】【明】【宮】
- 〔T25 0575b17〕姓【大】｜性【元】【明】
- 〔T25 0575b17〕守【大】｜遂守【聖】
- 〔T25 0575b27〕名【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575b28〕道【大】｜道為淨命【元】【明】｜道為淨命故【聖】【石】
- 〔T25 0575b29〕和諸【大】｜〔－〕【宋】【宮】
- 〔T25 0575c03〕故行淨【大】｜故不行邪【聖】【石】｜故不行邪命而行淨【元】【明】
- 〔T25 0575c14〕亦【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575c15〕是【大】｜諸【宋】【元】【明】【宮】
- 〔T25 0575c18〕事【大】｜〔－〕【宋】【宮】
- 〔T25 0575c19〕義，非是【大】｜皆非【聖】【石】
- 〔T25 0575c26〕若【大】｜菩【宋】
- 〔T25 0576a02〕解【大】｜〔－〕【宋】【元】【明】【石】
- 〔T25 0576a05〕法【大】｜〔－〕【聖】
- 〔T25 0576a11〕不【大】｜〔－〕【聖】
- 〔T25 0576a11〕致【大】｜致不【聖】
- 〔T25 0576a17〕雖【大】｜〔－〕【宮】
- 〔T25 0576a20〕得【大】｜是【聖】
- 〔T25 0576a21〕軟【大】｜濡【聖】
- 〔T25 0576b02〕實定【大】｜定實【聖】【石】
- 〔T25 0576b04〕慼【大】｜戚【聖】
- 〔T25 0576b08〕是阿鞞跋致菩薩相【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0576b10〕是【大】｜受【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0576b16〕地【大】｜池【聖】【石】
- 〔T25 0576b25〕凌【大】｜陵【明】【聖】（star·corresp→note(0575014)＝〔T25 0575b12〕品內同錨共注）
- 〔T25 0576b25〕故【大】｜〔－〕【聖】
- 〔T25 0576b26〕凌【大】｜陵【明】【聖】（star·corresp→note(0575014)＝〔T25 0575b12〕品內同錨共注）
- 〔T25 0576b29〕時【大】｜〔－〕【聖】【石】
- 〔T25 0576c03〕病【大】｜病人【宋】【元】【明】【宮】
- 〔T25 0576c06〕自【大】｜見【石】
- 〔T25 0576c12〕說【大】｜說誑【宋】【宮】
- 〔T25 0576c13〕答曰【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0576c20〕道【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0576c21〕空【大】｜〔－〕【石】
- 〔T25 0576c21〕能【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0576c22〕深【大】｜〔－〕【聖】
- 〔T25 0577a01〕曰【大】｜曰如【聖】【石】
- 〔T25 0577a02〕恩【大】｜想【元】
- 〔T25 0577a03〕是【大】｜是業【聖】
- 〔T25 0577a10〕祝【大】｜呪【聖】【石】
- 〔T25 0577a12〕祝【大】｜呪【聖】【石】（star·corresp→note(0577004)＝〔T25 0577a10〕品內同錨共注）
- 〔T25 0577a12〕合和【大】｜和合【聖】
- 〔T25 0577a13〕祝【大】｜呪【聖】【石】（star·corresp→note(0577004)＝〔T25 0577a10〕品內同錨共注）
- 〔T25 0577a14〕祝【大】｜呪【聖】【石】（star·corresp→note(0577004)＝〔T25 0577a10〕品內同錨共注）
- 〔T25 0577a18〕己【大】｜已【石】
- 〔T25 0577a20〕三【大】｜三（釋第五十五品訖第五十六品上）【宋】【元】【明】【宮】｜三（釋第五十四品訖第五十五品上）【聖】（卷七十三卷末題夾註·宋元明宮「釋第五十五品訖第五十六品上」·聖 -1 階·另有 type="rest" 傍註一條並存·見第四目、本目）
- 〔T25 0577a23〕大智度論釋轉不轉品第五十六之餘（卷七十四）【大】｜大智度論卷第七十四釋第五十六品下訖第五十七品上【宋】【元】【宮】｜大智度論卷第七十四釋不退論品第五十六之下【明】（卷七十四續題三造·明本作「不退論品」·見第四目）
- 〔T25 0577a28〕【經】【大】｜〔－〕【宋】【宮】（跨品 star 之目標注 0577011·品五十七兩 star 錨指回此注·note 層另帶「不分卷【石】」而 app 層無之·見本目）
- 〔T25 0577b01〕不【大】｜不遠【元】【明】【石】
- 〔T25 0577b13〕相【大】｜際【宋】【元】【明】【宮】
- 〔T25 0577b19〕尸【大】｜尸羅【宋】【元】【明】【宮】
- 〔T25 0577b23〕樂法、【大】｜〔－〕【石】
- 〔T25 0577b23〕愛【大】｜愛樂【石】
- 〔T25 0577c01〕若【大】｜為【石】
- 〔T25 0577c07〕了【大】｜了知【元】【明】
- 〔T25 0577c10〕了【大】｜了了【宋】【元】【明】【宮】
- 〔T25 0577c12〕世界【大】｜國土【石】
- 〔T25 0577c20〕世界【大】｜國土【石】（star·corresp→note(0577020)＝〔T25 0577c12〕品內同錨共注）
- 〔T25 0578a05〕名【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578a07〕間【大】｜聞【石】
- 〔T25 0578a09〕法忍【大】｜忍法【宋】【宮】
- 〔T25 0578a12〕驚【大】｜驚不怖【石】
- 〔T25 0578a12〕薩【大】｜薩摩訶薩【石】
- 〔T25 0578a14〕受【大】｜授【明】
- 〔T25 0578a15〕受【大】｜授【元】【明】
- 〔T25 0578a17〕為【大】｜〔－〕【宋】【宮】
- 〔T25 0578a17〕語【大】｜諸【宮】｜語諸【石】
- 〔T25 0578a20〕作【大】｜復作【宋】【元】【明】【宮】【石】
- 〔T25 0578a22〕聞【大】｜聞所【石】
- 〔T25 0578a29〕諸【大】｜諸佛【石】
- 〔T25 0578b02〕故【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578b03〕佛【大】｜〔－〕【宋】【宮】
- 〔T25 0578b09〕是【大】｜〔－〕【宋】【宮】
- 〔T25 0578b15〕聞【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578b17〕聲【大】｜聞聲【元】【明】
- 〔T25 0578b22〕【論】【大】｜〔－〕【宋】【宮】
- 〔T25 0578b27〕深【大】｜染【宋】【元】【明】【宮】
- 〔T25 0578b28〕懈怠【大】｜解愁【宋】【元】【明】【宮】【石】
- 〔T25 0578b28〕諸【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578b28〕去【大】｜〔－〕【石】
- 〔T25 0578c05〕弊【大】｜蔽【宋】【元】【明】【宮】
- 〔T25 0578c08〕但【大】｜得【宋】【元】【明】【宮】
- 〔T25 0578c11〕法【大】｜法法【石】
- 〔T25 0578c14〕實【大】｜諸實【宋】【元】【明】【宮】
- 〔T25 0578c16〕世界【大】｜國【石】
- 〔T25 0578c17〕離【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578c18〕界【大】｜界者【宋】【元】【明】【宮】
- 〔T25 0579a08〕世界【大】｜國【石】（star·corresp→note(0578027)＝〔T25 0578c16〕品內同錨共注）
- 〔T25 0579a11〕不【大】｜不可【宋】【元】【明】【宮】
- 〔T25 0579a17〕世界【大】｜國【石】（star·corresp→note(0578027)＝〔T25 0578c16〕品內同錨共注）
- 〔T25 0579a29〕忍法【大】｜法忍【宋】【元】【明】【宮】
- 〔T25 0579a29〕無【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579b03〕知【大】｜知是【宋】【元】【明】【宮】【石】
- 〔T25 0579b04〕授【大】｜受【宋】【宮】
- 〔T25 0579b04〕記【大】｜記者【元】【明】【石】
- 〔T25 0579b05〕道【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579b08〕受【大】｜授【宋】【元】【明】【宮】
- 〔T25 0579b10〕復次【大】｜〔－〕【石】
- 〔T25 0579b10〕作【大】｜復化作【宋】【元】【明】【宮】【石】
- 〔T25 0579b13〕致【大】｜致性【宋】【元】【明】【宮】
- 〔T25 0579b13〕致【大】｜致以【宋】【宮】
- 〔T25 0579b14〕深【大】｜染【宋】【元】【明】【宮】（star·corresp→note(0578019)＝〔T25 0578b27〕品內同錨共注）
- 〔T25 0579b15〕悲【大】｜並【宮】｜涕【石】
- 〔T25 0579b18〕癮【大】｜隱【宋】【宮】【石】
- 〔T25 0579b18〕疹【大】｜軫【宋】【宮】【石】｜胗【元】【明】
- 〔T25 0579b22〕命【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579b27〕法【大】｜法者【宋】【元】【明】【宮】
- 〔T25 0579c01〕言！是【大】｜〔－〕【宋】【元】【明】
- 〔T25 0579c02〕墮【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579c04〕佐【大】｜佐助【石】
- 〔T25 0579c04〕壞【大】｜壞壞【宋】【元】【明】【宮】
- 〔T25 0579c11〕失【大】｜生【明】
- 〔T25 0579c16〕疑【大】｜疑說【石】
- 〔T25 0579c18〕是【大】｜以是【宋】【元】【明】【宮】
- 〔T25 0579c23〕以【大】｜已【宋】【元】【明】【宮】
- 〔T25 0579c24〕泥【大】｜尼【石】
- 〔T25 0579c26〕騰身【大】｜飛騰【宋】【元】【明】【宮】【石】
- 〔T25 0580a04〕故【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0580a10〕以【大】｜已【宋】【元】【明】【宮】（star·corresp→note(0579025)＝〔T25 0579c23〕品內同錨共注）
- 〔T25 0580a26〕疑多信少【大】｜信少疑多【宋】【元】【明】【宮】
- 〔T25 0580a29〕柔順忍【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0580b01〕義【大】｜義釋第五十五品竟，大智度經卷第七十四【石】（石本尾記「義釋第五十五品竟，大智度經卷第七十四」·-1 階尾記式·見第四目） 以上一百五十條，與工作底本錨點校記之數機械相合；star 之目標已隨條標明（跨品三條已於上文專列）。品名／卷題攸關之數處（品題〔0574c08〕、卷七十三末題〔0577a20〕、卷七十四續題〔0577a23〕、品末〔0580b01〕）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 0341b13〕起至〔T08 0343c15〕前）內之校勘 witness 逐條統計，本帳未展開（唯 mulu 五條與本文題下夾註一條已逐字核，見第四目），據實誌其未展開，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 73 and 74. The chapter title 「大智度論釋轉不轉品第五十六」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Turning and Not Turning, the Fifty-sixth"〔T25 0574c08〕 stands in the middle of Fascicle 73 (it is not a title at the head of a fascicle), and the point where the preceding chapter, "Avaivartika", Chapter 55, ends is the point where this chapter begins; when the fascicle-end title 「大智度論卷第七十三」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-three"〔T25 0577a20〕 is reached, this chapter is not yet finished, and Fascicle 74 begins it again with the continuation title 「大智度論釋轉不轉品第五十六之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Turning and Not Turning, the Fifty-sixth, the remainder"〔T25 0577a23〕, 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, 45, and 47; recorded as it is. The closing boundary of this chapter is the end of the treatise-author's closing sentence 「略說阿鞞跋致相義」 tr. "The meaning of the marks of the avaivartika has been briefly explained"〔T25 0580b01〕; the next chapter, "The Lamp-wick", Chapter 57, begins at 0580b02—the treatise's own fascicle-head table of contents divides these two places as 「56 轉不轉品」 tr. "56 Chapter on Turning and Not Turning"〔T25 0574c08〕 and 「57 燈炷品」 tr. "57 Chapter on the Lamp-wick"〔T25 0580b02〕, and the sequence of chapters is continuous, without a skip.
The whole chapter has seven thousand seven hundred and ninety-six pure Chinese characters (the mechanically recounted value; this apparatus takes it as the preferred reference value). This edition divides it into two units at the fascicle boundary: the First Part (Fascicle 73) and the Last Part (Fascicle 74) count three thousand four hundred and ninety and four thousand three hundred and twenty-two respectively; their sum, seven thousand eight hundred and twelve, differs from the mechanically recounted value above by sixteen 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 47; the division ledger has already recorded it, and it is transcribed as it is, not an estimate. The cut point is taken at the fascicle boundary of the base text, 0577a21, which belongs, together with the starting boundary of Sūtra ② (0577a28), to the opening passage of Fascicle 74; the fascicle boundary does not conflict with the boundaries of the sūtra and treatise sections, and it is a cut point free of dispute.
The structure is two Sūtra and two Treatise sections, alternating in one round: Sūtra ① begins at 0574c09 (Fascicle 73), Treatise ① begins at 0575c04 with 「釋曰：」 tr. "Explanation:" (Fascicle 73), Sūtra ② begins at 0577a28 (Fascicle 74, after the continuation title), and Treatise ② begins at 0578b22 with 「釋曰：」 tr. "Explanation:" (Fascicle 74). At the top level there are six groups of questions and answers in all, four in the First Part and two in the Last Part—this apparatus recounted the two forms 「問曰：」 tr. "Question:" and 「答曰：」 tr. "Answer:" word for word in the working text of each of the two units separately: four / four in the First Part, two / two in the Last Part, six / six in total. There are also two places similar in form that do not enter the top-level count, each recorded here: first, within the sentence in which Treatise ① cites the Abhidharma Sūtra there is a question and answer of its own, 「誰成就五根？答曰：不斷善根者。」 tr. "Who accomplishes the five faculties? Answer: one who has not cut off the roots of goodness."〔T25 0576c13〕—the 「答曰」 tr. "Answer" lies within the quotation and does not stand at the head of a line; it belongs to a question and answer of the other scripture cited, not to a top-level question and answer of this treatise; second, the pair 「須菩提問」 tr. "Subhūti asks" and 「佛言」 tr. "the Buddha said" in Treatise ②〔T25 0579c13〕 is the treatise-author's restatement, in narrative form, of a question and answer of the sūtra, not in the formal format of 「問曰：」 tr. "Question:" and 「答曰：」 tr. "Answer:". Neither is counted in the six groups; their positions are marked for checking.
II. Terms Examined
Turning · not turning · avaivartika. The backbone of the whole chapter, and also the source of the chapter title. The sūtra's question itself sets up the formula: Subhūti asks, 「不轉故名阿鞞跋致？轉故亦名阿鞞跋致？」 tr. "Is one called avaivartika because of not turning? Is one also called avaivartika because of turning?"〔T25 0574c27〕; the Buddha affirms both, and explains it himself: 「若菩薩摩訶薩於聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩於聲聞地、辟支佛地轉，是故亦名不轉。」 tr. "If the bodhisattva-mahāsattva does not turn in the śrāvaka ground or the pratyekabuddha ground, for this reason he is called not turning. If the bodhisattva-mahāsattva turns in the śrāvaka ground or the pratyekabuddha ground, for this reason he is also called not turning."〔T25 0575a02〕—with the one word 「轉」 tr. "turn", not turning in the grounds of the two vehicles is not turning, and turning out from the grounds of the two vehicles is also not turning. The treatise-author gathers it up with the two truths: 「佛二種答，以二諦故，所謂世諦、第一義諦」 tr. "The Buddha answers in two ways because of the two truths, namely worldly truth and the truth of the highest meaning"〔T25 0576a12〕; on the side of worldly truth, 「若菩薩入菩薩位，轉聲聞、辟支佛心，直入菩薩位，是名轉」 tr. "If the bodhisattva enters the bodhisattva's position, turning away the mind of the śrāvaka and pratyekabuddha and entering straight into the bodhisattva's position, this is called turning"〔T25 0576a13〕; on the side of the highest meaning, 「不轉者，入阿鞞跋致第一義，諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉；無所轉故，名阿鞞跋致」 tr. "As for not turning: entering the highest meaning of the avaivartika, within the one mark of all dharmas, that is, the signless, there is not even a fixed mark of one vehicle, how much less of three vehicles! So there is nothing to turn; because there is nothing to turn, it is called avaivartika"〔T25 0576a14〕—since even the fixed mark of one vehicle is unfindable, the turning and not turning of three vehicles has of itself nothing to cling to. The meaning of the three Chinese characters of the chapter title, 「轉不轉」 tr. "turning and not turning", rests entirely on this one passage.
Firm · unmoved · not turning (the three minds). Sūtra ① exhorts, 「菩薩摩訶薩從初發意已來，聞是法，應堅固其心，不動、不轉」 tr. "The bodhisattva-mahāsattva, from the first arousing of intent onward, hearing this Dharma, should make his mind firm, unmoved, not turning"〔T25 0574c23〕, and Treatise ① glosses it word by word: 「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」 tr. "Because none of the arrows of the afflictions enters, it is called firm. Because none of the outside paths or Māra's people can turn it, it is called unmoved. Because it does not retrogress from anuttarā samyaksaṃbodhi, it is called not turning."〔T25 0576a05〕—the afflictions within, Māra's people without, awakening above: on each of the three sides one name is set up. The treatise also ties them to their fruit: 「是菩薩以如是三種心，行六波羅蜜，入菩薩位」 tr. "This bodhisattva, with these three kinds of mind, practises the six perfections and enters the bodhisattva's position"〔T25 0576a08〕. The alternative name of this chapter, 「堅固品」 tr. "Chapter on Firmness" (see Section IV), is based on precisely this one gloss of the character 「堅」 tr. "firm".
Conduct, kind, and appearance. The fixed closing sentence with which the sūtra lists the marks, appearing more than twenty times in the whole chapter, as in 「以是行、類、相貌，當知是名阿鞞跋致菩薩摩訶薩相」 tr. "By this conduct, kind, and appearance, know that this is called the mark of an avaivartika bodhisattva-mahāsattva"〔T25 0575a04〕. The three words are a listing side by side of 「所行」 tr. "what is practised", 「族類」 tr. "the kind one belongs to", and 「外現之貌」 tr. "the appearance shown outwardly", not three names for one thing; each time the sūtra brings out a mark, it ties it back with this sentence to the judgement of avaivartika, and so the form of this chapter is an arrangement mark by mark, not a step-by-step argument.
A superior person · an inferior person. One mark before Sūtra ②: 「阿鞞跋致菩薩摩訶薩為上人，不為下人」 tr. "The avaivartika bodhisattva-mahāsattva is a superior person, not an inferior person"〔T25 0575b23〕; Subhūti asks what a superior person is, and the Buddha answers, 「若菩薩摩訶薩一心行阿耨多羅三藐三菩提心，不散亂，是名上人」 tr. "If the bodhisattva-mahāsattva single-mindedly practises the mind of anuttarā samyaksaṃbodhi, without distraction, this is called a superior person"〔T25 0575b25〕. The treatise-author raises a difficulty himself: other sūtras speak of the marks of a superior person as having no evil in the deeds of body, speech, and mind, knowing kindness and repaying it, giving up bodily pleasure to bring beings to safety, and so on; why is only one matter taken here? His answer: 「此中佛自略說：一心不散亂，盡攝諸善法」 tr. "Here the Buddha himself speaks briefly: a single mind without distraction gathers in all wholesome dharmas entirely"〔T25 0577a05〕—a single mind without distraction gathers in all goods, and so there is no need to list them separately.
Pure livelihood · spell-craft · compounding medicines. The mark of the avaivartika in morality: 「不作呪術、合和諸藥，不呪鬼神令著男女問其吉凶、男女祿相、壽命長短」 tr. "He does not practise spell-craft or compound medicines; he does not cast spells on ghosts and spirits to make them possess men and women and ask of them fortune and misfortune, the signs of rank and emolument of men and women, or the length or shortness of life"〔T25 0575b29〕, and the reason for it: 「是菩薩摩訶薩知諸法自相空，不見諸法相，故行淨命」 tr. "This bodhisattva-mahāsattva, knowing that all dharmas are empty of specific marks, does not see the marks of dharmas, and so practises pure livelihood"〔T25 0575c02〕. The treatise explains them item by item: 「祝術者，能翳身令人不見，能變人為畜獸」 tr. "Spell-craft: it can screen the body so that people do not see it, and can change people into domestic animals and beasts"〔T25 0577a10〕; 「合藥者，餌食求仙，亦合和諸藥療疾，求財及求名聲」 tr. "Compounding medicines: taking elixirs to seek immortality, and also compounding medicines to treat illness, seeking wealth and seeking fame"〔T25 0577a12〕—the judgement of wrong livelihood lies not in whether there is such a craft but in the mind that seeks wealth, gain, fame, and repute; the treatise also opens a door: 「若有作者，為攝眾生，破其憍慢，不為財利名聞」 tr. "If there is one who does it, it is to gather in beings and break their pride, not for wealth, gain, fame, and repute"〔T25 0577a15〕. Further: the sūtra writes 「呪」 tr. "spell" while the treatise writes 「祝」 tr. "spell (another written form)"; the written form of the base text diverges in two ways, and the Shōgozō and Ishiyama texts both read 「呪」 tr. "spell" on the treatise side (four collation notes; see Section VIII); recorded as it is.
The vajra-holding spirit king · the vajra-holding spirits of the five clans. The mark of Dharma-protection in Sūtra ①: 「阿鞞跋致菩薩摩訶薩，執金剛神王常隨逐」 tr. "The avaivartika bodhisattva-mahāsattva: the vajra-holding spirit king constantly follows him"〔T25 0575b14〕, 「乃至五姓執金剛神常隨守護」 tr. "and so on up to: the vajra-holding spirits of the five clans constantly follow and guard him"〔T25 0575b16〕. The treatise raises a difficulty: since he is guarded by the vajra spirits, has the bodhisattva no strength of his own? The answer: 「菩薩亦自有力。復以菩薩功德故，能使金剛神所守護」 tr. "The bodhisattva also has strength of his own. Further, because of the bodhisattva's merit, he can cause himself to be guarded by the vajra spirits"〔T25 0576c06〕—the guarding is drawn by merit, not borrowed for want of strength. For the character 「姓」 tr. "clan" the Yuan and Ming editions read 「性」 tr. "nature" (collation note〔T25 0575b17〕), and at the same position on the side of the sūtra explained, T223, it reads outright 「五性執金剛神」 tr. "the vajra-holding spirits of the five natures"〔T08 0342a25〕; the difference of written form between the two texts is recorded as it is.
The bodhisattva's five faculties. 「菩薩摩訶薩常具足菩薩五根：信根、精進根、念根、定根、慧根，是名阿鞞跋致相」 tr. "The bodhisattva-mahāsattva is always complete in the bodhisattva's five faculties: the faculty of faith, the faculty of vigour, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom; this is called the mark of the avaivartika"〔T25 0575b21〕. The treatise establishes their necessity with the simile of the faculties: 「如人無眼等五情根，則無異木石」 tr. "As a person without the eye and the other four faculties is no different from wood or stone"〔T25 0576c10〕, and so 「菩薩心中無信等五根，即是凡夫，不入聖數」 tr. "if there are not the five faculties, faith and the rest, in the bodhisattva's mind, he is an ordinary person and does not enter the count of the noble"〔T25 0576c11〕. It further raises a difficulty against itself with the question and answer of the Abhidharma Sūtra, and divides them by 「成就」 tr. "accomplishing" and 「發用」 tr. "putting into use": 「譬如小兒雖成就煩惱婬欲等，未能發用，故言無」 tr. "It is like a small child: although he has accomplished the afflictions, lust and the rest, he cannot yet put them into use, and so it is said he has none"〔T25 0576c15〕—having them without their being put forth, they are not counted in the count. The treatise also divides the five faculties into two kinds, one belonging to the śrāvakas and pratyekabuddhas, one belonging to the Buddha and the bodhisattvas; the latter 「能生深慈悲心於怨惡眾生，亦能觀諸法實相，所謂無生無滅等」 tr. "can give rise to a mind of deep kindness and compassion toward hostile and evil beings, and can also contemplate the real mark of all dharmas, namely no arising, no ceasing, and so on"〔T25 0576c21〕.
Realisation in his own ground · not doubting. The eye of the Last Part: 「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」 tr. "He is clear about his own ground, and does not doubt whether I am avaivartika or not avaivartika"〔T25 0577c06〕. The treatise glosses the substance of 「疑」 tr. "doubt": 「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」 tr. "Doubt means grasping at a mark with something attained. As when a person at night sees a tree stump, and then a thought arises that a human form is like this too, and so a doubting mind arises"〔T25 0578c25〕; therefore 「菩薩行無相三昧故，於一切法中不取相，則無生疑處」 tr. "because the bodhisattva practises the signless samādhi, he grasps no mark in any dharma, and so there is no place for doubt to arise"〔T25 0578c27〕—not doubting does not come from severing doubt; it is because there is no place of grasping at marks that doubt has nowhere to dwell.
The limit of reality · dwelling amid the deeds of Māra and setting them within the limit of reality. The mark of skilful means in Sūtra ②: 「以方便力處魔事著實際中」 tr. "By the power of skilful means he dwells amid the deeds of Māra and sets them within the limit of reality"〔T25 0577c23〕. The treatise explains why: 「觀是魔事如佛法，觀諸魔身如佛無異。所以者何？一切法及實際同一相，所謂無相故。」 tr. "He contemplates these deeds of Māra as the Buddha's Dharma, and contemplates the bodies of the māras as no different from the Buddha. Why is this? Because all dharmas and the limit of reality are of one and the same mark, namely the signless."〔T25 0579a20〕—the deeds of Māra have no separate substance; set within the limit of reality, they are of one mark with the Buddha's Dharma.
The dhāraṇī of hearing and retaining · the dhāraṇī of severing doubt. The closing mark at the end of Sūtra ②: 「菩薩得聞持等陀羅尼故，聞佛說諸經，不忘、不失，不疑、不悔」 tr. "Because the bodhisattva has obtained the dhāraṇī of hearing and retaining and the rest, hearing the Buddha expound the sūtras, he does not forget, does not lose, does not doubt, does not regret"〔T25 0578b15〕, and it is extended to all who speak: 「所有言說眾事，得陀羅尼菩薩皆不忘、不失，不疑、不悔」 tr. "Whatever matters are spoken, the bodhisattva who has obtained dhāraṇī does not forget, does not lose, does not doubt, does not regret any of them"〔T25 0578b20〕. The treatise distinguishes three powers: 「信力故能受，聞持陀羅尼力故不失，斷疑陀羅尼力故不疑」 tr. "By the power of faith he can receive; by the power of the dhāraṇī of hearing and retaining he does not lose; by the power of the dhāraṇī of severing doubt he does not doubt"〔T25 0579c11〕; and as to what the two vehicles and the gods and nāgas say, it sets up separately the discrimination 「所說有道理，能信、持、不疑；無道理者，持之無疑而不信」 tr. "what is said that has reason in it, he can believe, hold, and not doubt; what has no reason in it, he holds without doubting, yet does not believe"〔T25 0579c15〕—holding and believing are divided in two, and so he receives all speech without being indiscriminate.
The avaivartika in a fleshly body · the body born of the Dharma-nature. The words judging station in the final passage of Treatise ②: 「是菩薩有二種：一者、生死肉身，二者、法性生身」 tr. "These bodhisattvas are of two kinds: first, the fleshly body within birth and death; second, the body born of the Dharma-nature"〔T25 0580a14〕; 「肉身阿鞞跋致亦有二種：有於佛前得授記；有不於佛前授記」 tr. "The avaivartika in a fleshly body is also of two kinds: there are those who receive the prediction in the presence of a Buddha; there are those who do not receive the prediction in the presence of a Buddha"〔T25 0580a16〕. It further distinguishes two kinds among those who have not yet attained avaivartika: 「是未得阿鞞跋致者，有二種：一者、信少疑多，二者、疑少信多」 tr. "Those who have not yet attained avaivartika are of two kinds: first, little faith and much doubt; second, little doubt and much faith"〔T25 0580a24〕, 「疑多信少者，於讀誦經人小勝；信多疑少者，若得禪定，即時得柔順忍」 tr. "the one of much doubt and little faith is a little better than people who read and recite the sūtras; the one of much faith and little doubt, if he obtains meditative concentration, at once obtains compliant acceptance"〔T25 0580a26〕—compliant acceptance is the step before the acceptance of non-arising, and with it this chapter lays down its brush. Note: in these two sentences the base text uses ‘little faith and much doubt / little doubt and much faith’ and ‘much doubt and little faith / much faith and little doubt’ with the order inverted, one against the other; the Song, Yuan, Ming, and Palace editions read 「信少疑多」 tr. "little faith and much doubt" at〔T25 0580a26〕 (collation note in Section VIII); the readings of the variant texts stand side by side, and the main text still follows the base text.
III. Similes and Stories
The key similes of this chapter fall into three bundles: in Treatise ①, a bundle explaining the receiving of the five desires by skilful means (tongs and fire, the great earth, King Crown-born); in Treatise ①, a bundle explaining the five faculties (the faculties and wood or stone, the small child's afflictions); and in Treatise ②, a bundle explaining not doubting and testing what is real (the tree stump seen at night, the srota-āpanna and the five heinous sins, testing a gold coin, the great army and the weal). The sūtra text itself gives only two similes (the srota-āpanna and the five heinous sins), both in the Last Part.
The simile of taking up fire with tongs (carrying on the meaning ‘receiving the five desires by the power of skilful means’). The treatise-author raises a question himself: the sūtra says that the avaivartika receives the five desires by the power of skilful means in order to benefit beings; what kind of skilful means is this? The answer: 「譬如以鉗取火，雖捉而不燒。五欲如火，能燒人善根」 tr. "It is as when one takes up fire with tongs: though one holds it, one is not burned. The five desires are like fire; they can burn a person's roots of goodness"〔T25 0576b10〕—holding without being burned, the key lies in the tongs, not in the fire; that skilful means is skilful means lies precisely in being able to take up without receiving.
The simile of the great earth (carrying on the meaning of 「在家攝眾生」 tr. "gathering in beings as a householder"). The bodhisattva thinks to himself that, having gone forth, a single body, he has no wealth; how can he gather in beings by giving? So he is born in a rich and noble family and gives beings whatever they need: 「譬如大地，人民、鳥獸皆蒙利潤」 tr. "As with the great earth, on which people, birds, and beasts all receive its benefit"〔T25 0576b15〕—it does not choose who receives; that is why it is the earth.
The simile of King Crown-born (carrying on the meaning of 「滿閻浮提珍寶」 tr. "filling Jambudvīpa with precious things"). 「是菩薩或作轉輪聖王，心念施時，則滿閻浮提珍寶；如頂生王宮殿中，心生欲寶則寶至于膝」 tr. "This bodhisattva may become a wheel-turning sage king; when his mind thinks of giving, Jambudvīpa is filled with precious things; as in the palace of King Crown-born, when a wish for treasure arose in his mind, the treasure came up to his knees"〔T25 0576b20〕—as soon as the mind thinks, it arrives; this ties to the story of King Crown-born already detailed elsewhere in this treatise; here only one scene is taken, and it is not told at length again.
The simile of the five faculties and wood or stone (carrying on the meaning of 「菩薩五根」 tr. "the bodhisattva's five faculties"). 「如人無眼等五情根，則無異木石」 tr. "As a person without the eye and the other four faculties is no different from wood or stone"〔T25 0576c10〕—without the five faculties, faith and the rest, one does not enter the count of the noble; the ordinary and the noble are judged by whether the faculties are present, not by whether the name is.
The simile of the small child's afflictions (carrying on the meaning ‘accomplished yet not put into use’). 「譬如小兒雖成就煩惱婬欲等，未能發用，故言無」 tr. "It is like a small child: although he has accomplished the afflictions, lust and the rest, he cannot yet put them into use, and so it is said he has none"〔T25 0576c15〕—accomplishing and putting into use are divided in two, and with this the two statements are reconciled: that of the Abhidharma Sūtra, ‘one who has not cut off the roots of goodness accomplishes the five faculties’, and that of this sūtra, ‘without the five faculties, faith and the rest, one is an ordinary person’.
The simile of the tree stump seen at night (carrying on the meaning of 「疑，名取相」 tr. "doubt means grasping at a mark" · the finest simile of the whole chapter). 「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」 tr. "Doubt means grasping at a mark with something attained. As when a person at night sees a tree stump, and then a thought arises that a human form is like this too, and so a doubting mind arises"〔T25 0578c25〕—doubt is not born from what is seen but from grasping two marks; when these two marks are grasped, doubt then has a place to dwell. Therefore 「菩薩行無相三昧故，於一切法中不取相，則無生疑處」 tr. "because the bodhisattva practises the signless samādhi, he grasps no mark in any dharma, and so there is no place for doubt to arise"〔T25 0578c27〕.
The simile of the srota-āpanna · the simile of the five heinous sins (two similes the sūtra gives itself · the treatise further sums them up as 「二心厚重」 tr. "two minds, thick and heavy"). Sūtra ② takes as a simile the srota-āpanna knowing his own ground: 「譬如人得須陀洹果，住須陀洹地中，自了知，終不疑不悔」 tr. "It is as when a person obtains the fruit of the srota-āpanna: abiding in the ground of the srota-āpanna, he knows it clearly of himself, and never doubts or regrets"〔T25 0577c09〕; and further takes as a simile the mind of the five heinous sins, which cannot be shaken off: 「譬如有人作五逆罪，五逆罪心乃至死時常逐不捨，雖有異心不能障隔」 tr. "It is as when someone commits the five heinous sins: the mind of the five heinous sins, even at the time of death, constantly follows him and does not let go; though he has other minds, they cannot screen it off"〔T25 0577c14〕. The treatise sums them up: 「須陀洹心，常不却；五逆心，罪畢乃除」 tr. "The mind of the srota-āpanna never shrinks back; the mind of the five heinous sins is removed only when the sin is exhausted"〔T25 0579a11〕, and adds a simile: 「如人著衰，鬼常隨逐。阿鞞跋致心，復過於是。」 tr. "As when a person is beset by misfortune, a ghost follows him constantly. The mind of the avaivartika surpasses even this."〔T25 0579a12〕—a good mind and an evil mind are held up together as similes, taking their thick weight that cannot be snatched away, not taking their goodness or evil.
The simile of testing a gold coin (carrying on the meaning of 「魔作佛身」 tr. "Māra takes the body of a Buddha"). Māra conjures the body of a Buddha and gives the bodhisattva the prediction of the two vehicles; how does the bodhisattva know it is false? 「身是而言非。如試金錢，彈之聲出，則知其真偽。」 tr. "The body is right but the words are wrong. As when one tests a gold coin: flick it, the sound comes out, and one knows whether it is real or false."〔T25 0579b06〕—the form can be false, the sound cannot; one tests by the Dharma that is spoken, not by the body that appears.
The simile of the great army and the weal (carrying on the meaning of 「聞法身相現」 tr. "on hearing the Dharma, bodily marks appear"). 「譬如大軍，退敗則怖懅迷悶，臥地似死；親族見之，欲知活不，以杖鞭之，若癮疹起者，則知必活」 tr. "As with a great army: when it is routed, the men are terrified and dazed and lie on the ground as if dead; their kin, seeing them and wishing to know whether they live, flog them with a rod, and if a weal rises, they know they will surely live"〔T25 0579b16〕—life and death are tested with the rod, and the bodhisattva is tested with the hearing of the Dharma: 「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」 tr. "As soon as he hears it his mind goes deep, the hair on his skin stands on end; recollecting the Buddha's great compassion, he rejoices and weeps"〔T25 0579b14〕; others who hear it and do not take it into their minds are no different from dead men. Note: this simile tests by the bodily marks of a bodhisattva in a fleshly body, and complements the manner of testing in the preceding simile of testing a gold coin: the one tests the falsity of another, the other tests the reality of oneself.
The madman who grasps at marks and breaks emptiness (a narrative of the origin-story type · carrying on the meaning ‘not begrudging body and life to protect the Dharma’). In a great assembly all dharmas are expounded as ultimately empty, and 「有一狂人，取音聲名字相，著是畢竟空，出其過罪」 tr. "there is a madman who grasps at the marks of sounds and names, clings to this ultimate emptiness, and brings out its faults"〔T25 0579b23〕, saying that if all dharmas are wholly ultimately empty, then there is no Buddha, no Dharma, and no causes and conditions of deeds of sin and merit; the avaivartika then helps with his life at stake and rebukes him; those who harbour deep hatred may kill him themselves or have their disciples kill him, and the bodhisattva 「為佐法故，不以怖畏而壞諸法性」 tr. "for the sake of helping the Dharma, does not through fear ruin the nature of dharmas"〔T25 0579c04〕, and thinks to himself, 「我無量世中，為煩惱邪見故喪身無數」 tr. "Through measureless lifetimes I have lost my body countless times for the sake of afflictions and wrong views"〔T25 0579c07〕; 「若有益而死，勝無益而生」 tr. "to die with benefit is better than to live without benefit"〔T25 0579c09〕.
The prediction from Dīpaṃkara Buddha (an origin story · cited from the Vinaya Avadāna). At the end of Treatise ②, answering 「得何事來名阿鞞跋致」 tr. "from obtaining what matter onward is one called avaivartika", the treatise cites two accounts side by side: 「《阿毘曇毘婆沙》中說：『過三阿僧祇劫後，種三十二相因緣。』」 tr. "The Abhidharma Vibhāṣā says: ‘After passing three asaṃkhyeya kalpas, one plants the causes and conditions of the thirty-two marks.’"〔T25 0579c22〕, 「《毘泥阿波陀那》中說：『從見然燈佛，以五莖花散佛，以髮布地；佛為授阿鞞跋致記；騰身虛空，以偈讚佛。』」 tr. "The Vinaya Avadāna says: ‘From seeing Dīpaṃkara Buddha: he scattered five stalks of flowers over the Buddha and spread his hair on the ground; the Buddha gave him the prediction of avaivartika; he rose into the air and praised the Buddha in verse.’"〔T25 0579c24〕—the two accounts are each tied to one basket; the treatise-author lists both and then separately brings out the meaning of this sūtra (in prajñā, entering the bodhisattva's position by obtaining the acceptance of non-arising is avaivartika); the three accounts are recorded side by side without judgement, and this apparatus transcribes their listing without deciding among them.
IV. The Sūtra Passage Explained
The full ledger of the five forms of the chapter title (the base text 「轉不轉品」 tr. "Chapter on Turning and Not Turning" · the Palace edition 「堅固品」 tr. "Chapter on Firmness" · the -1 step of the Shōgozō and the Ishiyama). The note on the chapter title〔T25 0574c08〕 (0574021, type=mod) is one note made in five forms, and its full ledger is recorded here word for word: the base text (Taishō) reads 「大智度論釋轉不轉品第五十六」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Turning and Not Turning, the Fifty-sixth"; the Song and Yuan editions read 「大智度論釋轉不退輪品第五十六上」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Turning the Non-retrogressing Wheel, the Fifty-sixth, first part"—taking 「不退輪」 tr. "the non-retrogressing wheel" as the chapter name; the Ming edition reads 「釋不退輪品第五十六之上經作轉不轉品」 tr. "Commentary on the Chapter on the Non-retrogressing Wheel, the Fifty-sixth, the first part; the sūtra has Chapter on Turning and Not Turning"—the Ming edition's interlinear note 「經作轉不轉品」 tr. "the sūtra has Chapter on Turning and Not Turning" makes explicit that the name on the side of the sūtra explained is the reverse of the name on the side of the treatise (see below); the Palace edition reads 「大智度論釋第五十六品上堅固品」 tr. "Mahāprajñāpāramitā-upadeśa, commentary on the fifty-sixth chapter, first part, Chapter on Firmness"—it clearly sets up the alternative name of this chapter, 「堅固品」 tr. "Chapter on Firmness", agreeing with the name used by the sūtra explained, T223, and by Jizang's commentary, X24 (see below); the Shōgozō and Ishiyama texts read 「摩訶般若波羅蜜轉不轉品第五十五」 tr. "Chapter on Mahāprajñāpāramitā, Turning and Not Turning, the Fifty-fifth"—the Shōgozō and Ishiyama texts both read 「第五十五」 tr. "the Fifty-fifth", one less than the base text's 「第五十六」 tr. "the Fifty-sixth", continuing entirely without break the pattern 「聖／石 -1 階」 tr. "the -1 step of the Shōgozō / Ishiyama" consistent from Chapters 44 to 52; rechecked for this chapter and found true.
「堅固品」 tr. "Chapter on Firmness" on the side of T223 / X24 (the crossing of the three forms of the chapter name). The main-text title of the sūtra explained, the Mahāprajñāpāramitā Sūtra, reads outright 「堅固品第五十六」 tr. "Chapter on Firmness, the Fifty-sixth"〔T08 0341b13〕, and under the title there is a separate interlinear note, place="inline", 「丹本轉不轉品」 tr. "Khitan edition: Chapter on Turning and Not Turning"—the Khitan edition uses the name 「轉不轉」 tr. "turning and not turning" outright on the side of the sūtra explained, agreeing completely with the chapter title in the base text of this treatise. Jizang's Commentary on the Larger Sūtra (X24n0451) follows 「堅固」 tr. "firmness" in both places: the general table of contents at the head of the fascicle reads 「堅固品第五十六」 tr. "Chapter on Firmness, the Fifty-sixth"〔X24n0451 0195c01〕, and the chapter title in the main text also reads 「堅固品第五十六」 tr. "Chapter on Firmness, the Fifty-sixth"〔X24n0451 0306b15〕 (this apparatus checked the two places separately word for word; the alternative name in the general table of contents does not stand in for the chapter title in the main text). Judged 「異名同品」 tr. "different name, same chapter": the 「轉不轉」 tr. "turning and not turning" system (the base text of this treatise + the sūtra name recorded in the Ming interlinear note + the Khitan edition of T223) and the 「堅固」 tr. "firmness" system (the Palace edition + the main text of 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, 「轉不轉品」 tr. "Chapter on Turning and Not Turning" (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). The line of ‘the non-retrogressing wheel / the non-retrogressing treatise’ set out separately by the Song, Yuan, and Ming editions shares one axis with the 「不退」 tr. "non-retrogression" of the preceding chapter, "Avaivartika", Chapter 55, and forms a third form; it is recorded together.
The recurrence anomaly of the n attribute of the T223 mulu (Chapter 55 「不退品」 tr. "Chapter on Non-retrogression" and Chapter 56 「堅固品」 tr. "Chapter on Firmness" are both n=56). On the mulu encoding layer of the sūtra explained, T223: the displayed text of the mulu corresponding to this chapter reads 「56 堅固品」 tr. "56 Chapter on Firmness", and its n attribute marks 「56」 tr. "the number 56"〔T08 0341b13〕; the displayed text of the preceding chapter's mulu, 「55 不退品」 tr. "55 Chapter on Non-retrogression", has its n attribute also marked 「56」 tr. "the number 56"〔T08 0339a08〕—two adjacent chapters share n=56 and do not increase in order. This apparatus independently scanned by rule the chapter-level mulu entries of the whole sūtra whose n attribute is 54 to 58, and found five: 「53 趣智品」 tr. "53 Chapter on Tending toward Knowledge" n=54〔T08 0334a02〕, 「54 大如品」 tr. "54 Chapter on the Great Suchness" n=55〔T08 0334c16〕, 「55 不退品」 tr. "55 Chapter on Non-retrogression" n=56〔T08 0339a08〕, 「56 堅固品」 tr. "56 Chapter on Firmness" n=56〔T08 0341b13〕, 「57 深奧品」 tr. "57 Chapter on the Deep and Profound" n=58〔T08 0343c15〕—the sequence of the displayed text is continuous and without error, while the n attribute is offset +1 from Chapter 53 onward, recurs once at Chapters 55 and 56, and at Chapter 57 jumps to 58, rejoining the +1 track. 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; of the same type as ‘the Chapter on the Two Faults and the Chapter on the Mother of the Buddhas both n=48’, already recorded for Chapter 47. The alignment takes the word-by-word comparison of the displayed text and the content as its standard.
The fascicle-end title of Fascicle 73 and the continuation title of Fascicle 74 (further evidence of the continuing -1 step pattern · with one side-note of type="rest"). The fascicle-end title of Fascicle 73 is 「大智度論卷第七十三」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-three"〔T25 0577a20〕; the note on its character 「三」 tr. "three" (0577008) is one note made in two forms: the Song, Yuan, Ming, and Palace read 「三（釋第五十五品訖第五十六品上）」 tr. "three (commentary on the fifty-fifth chapter, ending at the first part of the fifty-sixth chapter)", and the Shōgozō reads 「三（釋第五十四品訖第五十五品上）」 tr. "three (commentary on the fifty-fourth chapter, ending at the first part of the fifty-fifth chapter)"—the Shōgozō is again at -1, and the pattern continues. The same 0577008 has, separately, one side-note of type="rest", which reads in the base text as it stands 「三＋（釋第五十五品訖第五十六品上）夾註【宋】【元】【明】【宮】但上字元明二本俱有字」 tr. "three + (commentary on the fifty-fifth chapter, ending at the first part of the fifty-sixth chapter), an interlinear note in the Song, Yuan, Ming, and Palace; but the character for ‘first part’ is present in both the Yuan and Ming editions"; its final phrase, 「但上字元明二本俱有字」 tr. "but the character for ‘first part’ is present in both the Yuan and Ming editions", is a supplementary record by the CBETA collation layer on the characters of the interlinear note; this apparatus records it word for word and does not interpret it. The continuation title of Fascicle 74〔T25 0577a23〕 has a note (0577009) made in three forms: the base text 「大智度論釋轉不轉品第五十六之餘（卷七十四）」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Turning and Not Turning, the Fifty-sixth, the remainder (Fascicle Seventy-four)"; the Song, Yuan, and Palace read 「大智度論卷第七十四釋第五十六品下訖第五十七品上」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-four, commentary on the fifty-sixth chapter, last part, ending at the first part of the fifty-seventh chapter"—the three texts record that the close of Fascicle 74 in fact crosses the boundary between Chapters 56 and 57, structurally the same as the fascicle-crossing of Chapters 46 and 47; the Ming reads 「大智度論卷第七十四釋不退論品第五十六之下」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-four, Commentary on the Chapter on the Non-retrogressing Treatise, the Fifty-sixth, the last part"—still taking 「不退」 tr. "non-retrogression" as its designation for Chapter 56. Further, the note on the signatures of author and translator under the continuation title (0577010, type=mod · with no corresponding app entry) reads 「（聖者…譯）十七字【大】，〔－〕【石】」 tr. "(Composed by the noble … Translated) seventeen characters in the Taishō; [omitted] in the Ishiyama"—the Ishiyama text lacks these seventeen characters of the translator's signature. The note on the character 「義」 tr. "meaning" at the end of the chapter〔T25 0580b01〕 (0580004) reads 「義釋第五十五品竟，大智度經卷第七十四【石】」 tr. "meaning; end of the commentary on the fifty-fifth chapter; the Great Wisdom-Crossing Sūtra (so written), Fascicle Seventy-four, in the Ishiyama"—the Ishiyama's colophon also reads 「第五十五品竟」 tr. "end of the fifty-fifth chapter", a -1 step of the colophon type, corresponding from head to tail with the -1 step of the chapter title; at the same loc there is another note, 0580005, 「卷第七十四終【石】」 tr. "end of Fascicle Seventy-four, in the Ishiyama" (with no corresponding app entry). Each witness has its own source and they deviate in the same direction; recorded without judgement, and the mechanism is not forcibly explained.
The Ishiyama's division of fascicles differs from the base text (recorded side by side · the present division not changed). The note 0572016〔T25 0572c22〕, outside the range of this chapter and within the range of the preceding Chapter 55, reads in the base text as it stands 「經【大】，〔－〕【宋】【宮】，卷第七十四首【石】，卷首題下石本有轉不轉品四字品題」 tr. "Sūtra, in the Taishō; [omitted] in the Song and Palace; head of Fascicle Seventy-four, in the Ishiyama; under the fascicle-head title the Ishiyama text has the four-character chapter title Chapter on Turning and Not Turning"—the Ishiyama's division point for Fascicle 74 is earlier than the base text's, falling within the range of Chapter 55, and under the fascicle-head title at that place the four-character chapter title 「轉不轉品」 tr. "Chapter on Turning and Not Turning" is already placed (at that point this page of the base text still belongs to Chapter 55). In response to this, the note 0577007 within the range of this chapter〔T25 0577a19，type=mod·無對應 app 條〕 reads 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama", and the note layer of note 0577011〔T25 0577a28〕 also carries at its end 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama" (the app layer lacks this form)—the Ishiyama, on the contrary, does not divide the fascicle at the boundary between Fascicles 73 and 74 of the base text, because its division point has already been moved about one page earlier. The two attest each other: the Ishiyama's division of fascicles and placement of the chapter title are both earlier than the base text's; this is a real witness of divergence between editions in the division of fascicles. The division of this edition follows the base text's fascicle boundary 0577a21, which does not conflict with the boundaries of the sūtra and treatise sections within the base text; the divergence of the Ishiyama is recorded side by side for checking, and the present division is not changed.
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 "Firmness" in the sūtra explained—this treatise reads 「復次，須菩提！惡魔到菩薩所，壞其心，作是言：」 tr. "Again, Subhūti! Evil Māra comes to where the bodhisattva is, to ruin his mind, and says:"〔T25 0574c09〕, and Māra's words quoted read 「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」 tr. "Sarvajñā is equal to space, without the mark of anything existent; dharmas too are equal to space, empty and without mark."〔T25 0574c10〕; T223 has the same passage as 「復次，須菩提！惡魔到菩薩所壞其心，作是言：」 tr. "Again, Subhūti! Evil Māra comes to where the bodhisattva is to ruin his mind, and says:"〔T08 0341b14〕, and Māra's words as 「薩婆若與虛空等，空無所有相。諸法亦與虛空等，空無所有相。」 tr. "Sarvajñā is equal to space, empty, without the mark of anything existent. Dharmas too are equal to space, empty, without the mark of anything existent."〔T08 0341b15〕—the same opening of the Buddha's address to Subhūti, the same scene structure (who comes to ruin, what mind is ruined, what words are said, what result it is tied to), the wording almost entirely the same; the punctuation and the addition or omission in ‘without the mark of anything existent / empty, without the mark of anything existent’ belong to the layer of transmission in writing. Further, this treatise uses 「阿鞞跋致」 tr. "avaivartika (in this treatise's transcription)" while the whole of T223 uses 「阿惟越致」 tr. "avaivartika (in the sūtra's transcription)"—a difference of written form between the two translations, not a variant reading; thus in the passage on the vajra spirits in Sūtra ①, this treatise reads 「復次，須菩提！阿鞞跋致菩薩摩訶薩，執金剛神王常隨逐」 tr. "Again, Subhūti! The avaivartika bodhisattva-mahāsattva: the vajra-holding spirit king constantly follows him"〔T25 0575b14〕, and T223 reads 「復次，須菩提！阿惟越致菩薩摩訶薩，執金剛神王常隨逐」 tr. "Again, Subhūti! The avaivartika bodhisattva-mahāsattva: the vajra-holding spirit king constantly follows him"〔T08 0342a22〕, the rest of the sentences the same. Comparison group: the three strings of Chinese characters 「惡魔到菩薩所」 tr. "evil Māra comes to where the bodhisattva is", 「執金剛神王常隨逐」 tr. "the vajra-holding spirit king constantly follows him", and 「不作呪術」 tr. "does not practise spell-craft" each appear only once in the whole of T25n1509 and in the whole of T08n0223 (once each, all within the range of 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; this apparatus rescanned word for word in each of the two canons, and both directions give a unique hit. The two 【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 (from〔T08 0341b13〕 to before the title of Chapter 57, "The Deep and Profound"〔T08 0343c15〕) were not unfolded in this apparatus (only the five mulu entries at the chapter title and the one interlinear note under the main-text title have been checked word by word); the fact that they were not unfolded is recorded as it is, and no estimate is used to fill the number.
V. The Prajñā Eye
The eye of this chapter lies in tracking 「不退」 tr. "non-retrogression" from the name of a station into a set of marks that can be tested—retrogressing and not retrogressing are not a matter of one's own claim; they are tested by the marks. Its meaning can be summed up in five layers.
First, turning and not turning are both called avaivartika. The sūtra's question is affirmed both ways, and the treatise-author gathers it up with the two truths: 「佛二種答，以二諦故，所謂世諦、第一義諦」 tr. "The Buddha answers in two ways because of the two truths, namely worldly truth and the truth of the highest meaning"〔T25 0576a12〕. On the side of worldly truth, turning out from the mind of the two vehicles and entering straight into the bodhisattva's position is called turning; on the side of the highest meaning, 「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」 tr. "within the one mark of all dharmas, that is, the signless, there is not even a fixed mark of one vehicle, how much less of three vehicles! So there is nothing to turn"〔T25 0576a15〕. Since even the fixed mark of one vehicle is unfindable, on what would the turning of three vehicles rest? So not turning is not being immovable; it is that there is no place to be moved.
Second, the three names firm, unmoved, and not turning each face one side. 「一切諸煩惱箭不入故，名為堅。一切外道魔民不能轉故，名不動。於阿耨多羅三藐三菩提不退故，名不轉。」 tr. "Because none of the arrows of the afflictions enters, it is called firm. Because none of the outside paths or Māra's people can turn it, it is called unmoved. Because it does not retrogress from anuttarā samyaksaṃbodhi, it is called not turning."〔T25 0576a05〕—the arrows of the afflictions within, the seizing by Māra's people without, retrogression from awakening above: for the three matters one name each is set up, and together they make one mind; the reason this chapter is also called 「堅固」 tr. "Firmness" is precisely that it takes this first gloss.
Third, Māra ruins people with the words of emptiness. The Māra at the opening of the chapter shows no evil mark; on the contrary, he speaks a passage very much like prajñā: 「薩婆若與虛空等，無所有相；諸法亦與虛空等，空無有相。」 tr. "Sarvajñā is equal to space, without the mark of anything existent; dharmas too are equal to space, empty and without mark."〔T25 0574c10〕 He follows it with 「汝唐受勤苦！汝所聞阿耨多羅三藐三菩提皆是魔事，非佛所說」 tr. "You toil and suffer for nothing! The anuttarā samyaksaṃbodhi you have heard of is all a deed of Māra, not spoken by the Buddha"〔T25 0574c14〕. The treatise-author takes it apart: emptiness is not the absence of work; beings, 「顛倒覆心故，不知、不見」 tr. "because inversion covers their minds, do not know and do not see"〔T25 0575c24〕, and therefore one should 「以自相空莊嚴得一切智，為眾生說法」 tr. "with the emptiness of specific marks as one's adornment, obtain omniscience and expound the Dharma for beings"〔T25 0575c25〕—「若一切法空，我以實莊嚴，是不相應；若諸法空，莊嚴亦空者，是則相稱」 tr. "If all dharmas are empty and I adorn myself with something real, that does not accord; if all dharmas are empty and the adornment is empty too, then they match"〔T25 0575c26〕. To use emptiness to break the adornment is Māra's talk; to use emptiness to accomplish the adornment is the Buddha's Dharma; the difference of one word lies entirely in whether they match or do not match.
Fourth, the reason for not doubting is not grasping at marks. The eye of the Last Part lies in 「於自地中了了，不疑我是阿鞞跋致、非阿鞞跋致」 tr. "He is clear about his own ground, and does not doubt whether I am avaivartika or not avaivartika"〔T25 0577c06〕. The treatise does not speak from where doubt is severed but from where doubt comes from: 「疑，名取相有所得。如人夜見樹杌，尋復生念，人形亦爾，便生疑心」 tr. "Doubt means grasping at a mark with something attained. As when a person at night sees a tree stump, and then a thought arises that a human form is like this too, and so a doubting mind arises"〔T25 0578c25〕—doubt arises from grasping two marks together; therefore 「菩薩行無相三昧故，於一切法中不取相，則無生疑處」 tr. "because the bodhisattva practises the signless samādhi, he grasps no mark in any dharma, and so there is no place for doubt to arise"〔T25 0578c27〕. Doubt has no place to dwell, and without waiting to be severed it is of itself gone.
Fifth, testing what is real lies in the words, not in the body. Māra conjures the body of a Buddha and gives the prediction of the two vehicles; by what does the bodhisattva know it is false? 「身是而言非。如試金錢，彈之聲出，則知其真偽。」 tr. "The body is right but the words are wrong. As when one tests a gold coin: flick it, the sound comes out, and one knows whether it is real or false."〔T25 0579b06〕—the form can be false; the Dharma cannot be false. Conversely, testing one's own reality does not lie in one's own claim either: 「聞即心深，衣毛皆竪；念佛大悲，則歡喜悲泣」 tr. "As soon as he hears it his mind goes deep, the hair on his skin stands on end; recollecting the Buddha's great compassion, he rejoices and weeps"〔T25 0579b14〕, like the great army lying on the ground: flog them, and those on whom a weal rises are known surely to live. The sixty-odd marks of this one chapter are precisely an account that can be tested; at the end it is closed with the one sentence 「略說阿鞞跋致相義」 tr. "The meaning of the marks of the avaivartika has been briefly explained"〔T25 0580b01〕, making clear that it is still a brief explanation.
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 are two ancient masters' readings: Jizang's commentary on the sūtra explained preserves a complete chapter devoted to it; Huiying's commentary on this treatise has zero coverage of this chapter (the fragmentary fascicles do not reach Fascicles 73 and 74), and only twice points back to this chapter within the commentary on later chapters; Junzheng's book has no citation of this chapter; and the two Tiantai lines have one explicit citation (see below; unlike the complete zero hits of the several preceding chapters). 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 "Firmness" in the sūtra explained begins at〔X24n0451 0306b15〕 (the main-text chapter title 「堅固品第五十六」 tr. "Chapter on Firmness, the Fifty-sixth", immediately following the point where the commentary on Chapter 55, "Non-retrogression", ends) and runs to〔X24n0451 0307a22〕 (before the next chapter title, 「深奧品第五十七」 tr. "Chapter on the Deep and Profound, the Fifty-seventh"〔X24n0451 0307a23〕), covering the whole of the sūtra of this chapter. Six things in it may be recorded. First, the mutual explanation of the chapter names—「有人言：不退與堅固，左右相成。所以不退者，由堅固也；所以堅固者，由不退也。」 tr. "Someone says: non-retrogression and firmness complete each other from left and right. The reason there is non-retrogression is firmness; the reason there is firmness is non-retrogression."〔X24n0451 0306b16〕, and 「又人解云：內煩惱不能壞為不退，外惡緣不能動為堅固也。」 tr. "Again someone explains: that the afflictions within cannot ruin it is non-retrogression; that evil conditions without cannot move it is firmness."〔X24n0451 0306b17〕: Jizang lists two explanations side by side, one taking the two names as completing each other, one assigning them to within and without. Second, the reconciliation with the three minds of this treatise—「二、論釋三心，言煩惱箭射不能入為堅固，於三菩提不退為不退，外惡緣不能動為不動心也。」 tr. "Second, the treatise explains the three minds, saying that the arrows of the afflictions, when shot, cannot enter, which is firmness; that one does not retrogress from saṃbodhi, which is non-retrogression; and that evil conditions without cannot move it, which is the unmoved mind."〔X24n0451 0306b18〕: Jizang cites outright the three names of this treatise, 「堅、不動、不轉」 tr. "firm, unmoved, not turning" (see Section II), to match his explanation of the chapter name—clear evidence that the ancient master himself ties the treatise and the commentary together. Third, the division carried on from the preceding chapter—at the end of the preceding chapter the commentary says 「向佛於法轉下，釋第二、轉不轉章門，有三：初、正明轉不轉；二、明惡緣不能動；三、明於善法得自在。」 tr. "From the preceding words ‘the Buddha, with respect to dharmas, turns’ onward, it explains the second, the heading of turning and not turning, which has three parts: first, it directly makes clear turning and not turning; second, it makes clear that evil conditions cannot move him; third, it makes clear gaining mastery over wholesome dharmas."〔X24n0451 0306b12〕: Jizang himself takes 「轉不轉」 tr. "turning and not turning" as the name of a heading (not only the chapter title 「堅固」 tr. "firmness"), directly echoing the wording of the chapter title in the base text of this treatise. Fourth, the place of the chapter's opening—「品初是第二、外惡緣不動，上四事歷以有法不能動，今以空教望令福也。」 tr. "The opening of the chapter is the second, that evil conditions without do not move him; in the four matters above he tried in turn with existent dharmas and could not move him; now, with the teaching of emptiness, he hopes to bring about merit."〔X24n0451 0306b20〕: taking Māra's speaking of the words of emptiness as 「以空教動之」 tr. "moving him with the teaching of emptiness", he ties it to the division of evil conditions without. Fifth, the vajra spirits and the five natures—「金剛神守護者，無生忍菩薩不假外護，但既無生故任運得此果報也。」 tr. "As to being guarded by the vajra spirits: the bodhisattva with the acceptance of non-arising does not rely on outer protection; it is only that, since there is no arising, he obtains this fruit of retribution of itself."〔X24n0451 0306c17〕; 「五性者，一云有五大神，即地、水、火、風、空神也。」 tr. "As to the five natures: one account says there are five great spirits, namely the spirits of earth, water, fire, wind, and space."〔X24n0451 0306c20〕, and he gives a second explanation as well (five kinds of held objects, the vajra-holder, the mirror-holder, and so on), the two explanations set side by side. Sixth, the division of the Last Part—「今當更說下，第二、明細論純熟行也。」 tr. "From ‘Now I shall further speak’ onward, second, it makes clear the practice of fine discussion and full ripeness."〔X24n0451 0307a07〕, 「具足菩薩神通下，第二、明勝進行也。」 tr. "From ‘complete in the bodhisattva's supernormal powers’ onward, second, it makes clear the practice of superior progress."〔X24n0451 0307a14〕, 「處魔事著實際中者，魔以顛倒故實際成魔際，菩薩了悟魔際是實際也。」 tr. "‘Dwells amid the deeds of Māra and sets them within the limit of reality’: because of inversion, for Māra the limit of reality becomes the limit of Māra; the bodhisattva fully realises that the limit of Māra is the limit of reality."〔X24n0451 0307a14〕, 「護真空不惜身者，邪見亦說空，二乘及有所得亦說空，皆非真空。」 tr. "‘Protecting true emptiness without begrudging the body’: wrong views also speak of emptiness, and the two vehicles and those with something to be attained also speak of emptiness; none of these is true emptiness."〔X24n0451 0307a18〕, and it closes the chapter with 「又聞正知是正，不疑正見邪，邪亦如此也。」 tr. "Further, on hearing the right he knows it is right and does not doubt; seeing the wrong rightly, with the wrong it is likewise."〔X24n0451 0307a22〕—fully in accord with the narrative of Sūtra ② of this chapter. The ancient master has his own division; this apparatus records his words and does not force them into agreement with the paragraph division of this edition.
Huiying's Commentary (X46n0791) · zero coverage of this chapter, with only two places pointing back to it (recorded as it is). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles. This apparatus independently scanned the chapter-level table of contents of the whole file: of the chapters explained that survive, after "Praise of the Perfections", Chapter 5, and "The Mark of the Tongue", Chapter 6, it jumps at once to "The Lamp Simile", Chapter 57, the remainder, and "Entering Samādhi in a Dream", Chapter 58, and onward—Chapter 56, to which Fascicles 73 and 74 belong, has no dedicated chapter at all; the zero coverage belongs to the actual state of the fragments, not to a failure of search. Further, a search back through the whole of X46n0791 for the two strings 「轉不轉」 tr. "turning and not turning" and 「堅固品」 tr. "Chapter on Firmness" gives zero hits in every case. However, in the commentary on later chapters there are two places that point back to the content of this chapter: first, in the commentary on "Not Realising It in a Dream", Chapter 61, 「但據從上不退品已來皆說故」 tr. "only because, from the Chapter on Non-retrogression above onward, all of it speaks of this"〔X46n0791 0903b19〕; second, in the commentary on "Extolling", Chapter 65, the remainder, 「五種執金剛神已下，上不退品中言五性，今言五種，餘經中五方，即是一義也。」 tr. "From ‘the five kinds of vajra-holding spirits’ onward: in the Chapter on Non-retrogression above it says five natures, here it says five kinds, and in other sūtras five directions; these are one meaning."〔X46n0791 0909b01〕—as to what the latter points to, 「上不退品中言五性」 tr. "in the Chapter on Non-retrogression above it says five natures", this apparatus checked back word for word through the whole text of this treatise: the string 「執金剛」 tr. "vajra-holding" appears thirteen times in the whole of T25n1509, of which 「五姓執金剛神」 tr. "the vajra-holding spirits of the five clans" appears only once, at〔T25 0575b17〕 (that is, Sūtra ① of this chapter, where the Yuan and Ming editions read 「性」 tr. "nature"), and 「五種執金剛神」 tr. "the five kinds of vajra-holding spirits" appears only once, at〔T25 0614c10〕 (within the range of Chapter 65)—so the text that Huiying's 「上不退品」 tr. "the Chapter on Non-retrogression above" points to is precisely the passage of Sūtra ① of this chapter; that is, Huiying takes in this chapter under the one name 「不退品」 tr. "Chapter on Non-retrogression", and does not set up a separate heading of 「轉不轉」 tr. "turning and not turning" or 「堅固」 tr. "firmness". This and Jizang's reading 「不退與堅固，左右相成」 tr. "non-retrogression and firmness complete each other from left and right" attest each other: both ancient masters adopt a reading in which the names of Chapters 55 and 56 are interconnected. A further distinction must be made: Huiying in fact has no dedicated chapter on this chapter, and the two places are both pointers back from the commentary on later chapters, not commentary text that covers this chapter; recorded separately 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 the three strings 「轉不轉」 tr. "turning and not turning", 「堅固品」 tr. "Chapter on Firmness", and 「不退品」 tr. "Chapter on Non-retrogression" gives zero hits; Junzheng has no named citation of this chapter. This book is of the type of an outline of the doctrines of the Four-Treatise school, not a chapter-by-chapter explanation following the text; the zero hits come from its form and are not a defect.
The two Tiantai lines · one explicit citation (the difference between this chapter and the several preceding ones · 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 Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717)—were searched back word for word (the work numbers and titles are all taken from the <title level="m"> field of the base text of each file, checked file by file): the two strings 「堅固品」 tr. "Chapter on Firmness" and 「不退品」 tr. "Chapter on Non-retrogression" give zero hits in every case; the string 「轉不轉」 tr. "turning and not turning" appears once in T46n1911〔T46 0103a09〕, once in T46n1916 (Zhiyi's Explanation of the Graded Dharma-Gates of Dhyānapāramitā,〔T46 0505a01〕), and three times in T33n1717〔T33 0859a25／0859b15／0897b11〕. Each was checked in its context: the two in T46 both belong to the context of the siddhānta of 「轉治／不轉治」 tr. "the remedy that transforms / the remedy that does not transform" (the one in T46n1911 is in the remedial siddhānta; the one in T46n1916 Zhiyi himself marks as the siddhānta for the individual), and have nothing to do with this chapter; the first two in T33n1717 belong to the contrast of turning and not turning with respect to the one real truth, and likewise have nothing to do with it. Only the third in T33n1717,〔T33 0897b11〕, is an explicit citation of this chapter; its text reads 「言『轉不轉皆跋致』者，《大論》七十七〈發趣品〉云：『轉二乘心入菩薩位，第一義中一相尚無，故無所轉、無菩薩位。』」 tr. "As for the words ‘turning and not turning are both avaivartika’: the Great Treatise, fascicle seventy-seven, the Chapter on Setting Out, says: ‘Turning the mind of the two vehicles and entering the bodhisattva's position; in the highest meaning even one mark does not exist, and so there is nothing to turn and no bodhisattva's position.’"〔T33 0897b11〕—the text it explains is Zhiyi's Profound Meaning of the Lotus, 「例如：轉、不轉，皆阿鞞跋致；動、不動，皆是毘尼。」 tr. "For example: turning and not turning are both avaivartika; moving and not moving are both vinaya."〔T33 0742c29〕; Zhanran continues with 「此約三乘理性不當轉與不轉，今亦約理而為體用，理體無退故皆跋致。」 tr. "This is in terms of the principle-nature of the three vehicles, which does not fall under turning or not turning; now too it is in terms of principle, taken as substance and function: because the substance of principle has no retrogression, all are avaivartika."〔T33 0897b14〕. Two things about this citation this apparatus has checked word for word and records side by side: first, the text cited is an abridged citation, not word for word—a search back through the whole of T25n1509 for the string 「轉二乘心入菩薩位」 tr. "turning the mind of the two vehicles and entering the bodhisattva's position" gives zero hits; what it is based on should be a summary of two sentences of Treatise ① of this chapter, 「若菩薩入菩薩位，轉聲聞、辟支佛心，直入菩薩位，是名轉」 tr. "If the bodhisattva enters the bodhisattva's position, turning away the mind of the śrāvaka and pratyekabuddha and entering straight into the bodhisattva's position, this is called turning"〔T25 0576a13〕 and 「諸法一相中，所謂無相，尚無一乘定相，何況三乘！則無所轉」 tr. "within the one mark of all dharmas, that is, the signless, there is not even a fixed mark of one vehicle, how much less of three vehicles! So there is nothing to turn"〔T25 0576a15〕, with both word order and wording rewritten by Zhanran; second, the fascicle and chapter it is tied to do not agree with the base text—Zhanran ties it to 「七十七〈發趣品〉」 tr. "fascicle seventy-seven, the Chapter on Setting Out", whereas this treatise's fascicle-head table of contents marks the chapter "Setting Out" as 「20 發趣品」 tr. "20 Chapter on Setting Out" in Fascicle 49〔T25 0409c23〕; what Fascicle 77 of this treatise contains is "Training Alike", Chapter 62〔T25 0602b26〕, and "Equal Training", Chapter 63〔T25 0604c02〕, while this chapter, "Turning and Not Turning", is in Fascicle 73〔T25 0574c08〕—neither the fascicle nor the chapter name agrees. The meaning cited comes from this chapter; the fascicle and chapter it is tied to are recorded side by side without judgement, and the cause of the error is not conjectured.
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 marks of the avaivartika (Chapter 55 → 56 · a hard link within this treatise itself). The preceding chapter, "Avaivartika", Chapter 55, makes clear the marks of the avaivartika, and this chapter takes it up right at its opening with 「復有阿鞞跋致菩薩相」 tr. "Again, there are marks of the avaivartika bodhisattva"〔T25 0575c04〕—the treatise-author himself marks 「復有」 tr. "again, there are", and that the two chapters form one section is attested by this treatise itself. The reading of the ancient masters is the same: Jizang, at the end of the preceding chapter, divides 「釋第二、轉不轉章門」 tr. "it explains the second, the heading of turning and not turning" (see Section VI), and Huiying even takes in the text of this chapter outright under 「上不退品」 tr. "the Chapter on Non-retrogression above" (see Section VI). The three forms of the chapter name (turning and not turning / firmness / the non-retrogressing wheel) all turn around the one axis of 「退與不退」 tr. "retrogressing and not retrogressing", different names without different meaning, as already seen in Section IV. The collation layer also leaves a mechanical trace of continuity: the Ishiyama's division point for Fascicle 74 and the four-character chapter title 「轉不轉品」 tr. "Chapter on Turning and Not Turning" are moved forward into the range of the preceding chapter〔T25 0572c22〕, where this page of the base text still belongs to Chapter 55 (see Section IV)—between editions, the boundary of the two chapters could from the first be pushed and moved.
Second, the pointer within and beyond the chapter, 「菩薩位義，如先說」 tr. "the meaning of the bodhisattva's position is as said before" (noted by the treatise-author himself). After Treatise ① explains that the three kinds of mind enter the bodhisattva's position, it notes of itself, 「菩薩位義，如先說」 tr. "The meaning of the bodhisattva's position is as said before"〔T25 0576a09〕—the earlier text of this treatise has already detailed the meaning of the bodhisattva's position, and here it is not told at length again, the treatise form checking its own prolixity; recorded as it is. The place it points to has not been traced back in this apparatus; the gap is recorded as it is.
Third, the citations of two sūtras (the Abhidharma Sūtra · the Sūtra of Inconceivable Liberation · the Abhidharma Vibhāṣā · the Vinaya Avadāna). Treatise ① cites the question and answer of the Abhidharma Sūtra to raise a difficulty against the account of the five faculties〔T25 0576c13〕, and cites the Sūtra of Inconceivable Liberation to prove the function of the bodhisattva's faculties〔T25 0576c25〕; Treatise ②, answering 「得何事來名阿鞞跋致」 tr. "from obtaining what matter onward is one called avaivartika", cites the two accounts of the Abhidharma Vibhāṣā and the Vinaya Avadāna, and then brings out the meaning of prajñā in this sūtra as a third account (see Section III). The four citations all belong to this treatise's own pattern of citing evidence; this apparatus records their order and the form in which they are set side by side, and does not decide for them between the three accounts.
Fourth, later citation (one explicit citation in the Tiantai line · with a note that its attribution does not agree). Zhanran's Annotations on the Profound Meaning of the Lotus〔T33 0897b11〕 explicitly cites the passage of Treatise ① of this chapter in which turning and not turning are answered by the two truths, to explain Zhiyi's example in the Profound Meaning of the Lotus, 「轉、不轉，皆阿鞞跋致」 tr. "turning and not turning are both avaivartika" (see Section VI in detail)—this chapter is one of the few chapters among the Remaining Chapters of this collection to receive an explicit citation from the Tiantai line, unlike the complete zero hits or the not-seen type of Chapters 46 and 47; recorded as it is, layer by layer; the matter of the fascicle and chapter it is tied to not agreeing with the base text is recorded side by side without judgement. The state of Huiying and Junzheng has already been seen in Section VI and is not repeated.
Fifth, linking to the treasury (stable citation · soft citation). This chapter's two-truths judgement, ‘turning and not turning are both called avaivartika’; its gloss of the three minds, 「堅、不動、不轉」 tr. "firm, unmoved, not turning"; its gloss of the substance of doubt, ‘doubt means grasping at a mark with something attained’; its meaning of skilful means, 「處魔事著實際中」 tr. "dwells amid the deeds of Māra and sets them within the limit of reality"; and its method of testing, 「身是而言非」 tr. "the body is right but the words are wrong"—these are what the treatises on the meaning of the station of non-retrogression and on discerning the falsity of the deeds of Māra base themselves on; they are set down as a stable citation〔T25n1509 轉不轉品·卷七十三–七十四〕; 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 73 to 74 of the Mahāprajñāpāramitā-upadeśa〔T25 0574c08–0580b02〕 (the main text of the chapter body begins from the chapter title〔T25 0574c08〕; the First Part ends at the fascicle-end title 「大智度論卷第七十三」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-three"〔T25 0577a20〕; the Last Part begins from the continuation title 「大智度論釋轉不轉品第五十六之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Turning and Not Turning, the Fifty-sixth, the remainder"〔T25 0577a23〕 and ends with 「略說阿鞞跋致相義」 tr. "The meaning of the marks of the avaivartika has been briefly explained"〔T25 0580b01〕; the next chapter, "The Lamp-wick", Chapter 57, begins at 0580b02); the collation text for the sūtra explained is "Firmness" in the Mahāprajñāpāramitā Sūtra〔T08 0341b13 起，迄品五十七題〔T08 0343c15〕前〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0306b15–0307a22〕); 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 have one explicit citation (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, and the Ishiyama text (the Ishiyama-dera manuscript).
The witness layer (six witnesses and no more · a negative result specially recorded). This apparatus independently scanned the wit attribute of every app within the range of this chapter; the witnesses seen are only six: 【大】 (the base text, one hundred and fifty appearances, each as lem), 【宋】 seventy-five appearances, 【宮】 seventy-five appearances, 【明】 seventy-three appearances, 【元】 sixty-nine appearances, 【石】 fifty-four appearances, and 【聖】 forty-two appearances. The base text of this chapter has no entries at all of the single-appearance types 【聖乙】【聖丙】【麗乙】【南藏】, and no entries at all of the modern CBETA emendation type 【CB】【麗-CB】 (zero appearances)—different from both the types of Chapters 45 and 47, ‘the Shōgozō B continuing dense’ and ‘five emendations according to the Korean Canon’; the negative result is recorded as it is, not an omission in transcription. The Song and Palace editions regularly appear and disappear in the same group (seventy-five against seventy-five), the Yuan and Ming editions are also mostly in the same group, and the Shōgozō and Ishiyama texts form a group of their own (mostly seen at the chapter title, the fascicle titles, and places such as 「呪／祝」 tr. "spell / spell (two written forms)" and 「世界／國土」 tr. "world / land"); the pattern of grouping of the editions is consistent with that since Chapter 44.
Fifteen star entries (twelve within the chapter · three 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 fifteen; this apparatus scanned them independently by the corresp attribute: the anchors of twelve fall within the range of this chapter (native recurrences within the chapter), marked with each entry in the table below, and their targets are divided among five notes—0575002〔T25 0575a09〕 「滅／滅受想」 tr. "cessation / cessation of feeling and perception", one recurrence; 0575010〔T25 0575b06〕 「波羅蜜」 tr. "pāramitā", one recurrence; 0575014〔T25 0575b12〕 「凌／陵」 tr. "slight / slight (two written forms)", two recurrences; 0577004〔T25 0577a10〕 「祝／呪」 tr. "spell (two written forms)", three recurrences; 0577020〔T25 0577c12〕 「世界／國土」 tr. "world / land", one recurrence; 0578027〔T25 0578c16〕 「世界／國」 tr. "world / country", two recurrences; 0578019〔T25 0578b27〕 「深／染」 tr. "deep / stained", one recurrence; 0579025〔T25 0579c23〕 「以／已」 tr. "by / already", one recurrence; the anchors of the other three fall outside the range of this chapter, while their targets point back to notes of this chapter—the anchor〔T25 0580b03〕 and the anchor〔T25 0582a20〕 both corresp to the 【經】 entry of note 0577011〔T25 0577a28〕, and the anchor〔T25 0581c03〕 corresp to the 「以／已」 tr. "by / already" entry of note 0579025〔T25 0579c23〕. This apparatus checked back one by one the chapter in which these three anchors lie: this treatise's fascicle-head table of contents begins "The Lamp-wick", Chapter 57, at 0580b02, and after it there is no new chapter title up to about 0584; so the three anchors all fall within the range of Chapter 57, "The Lamp-wick", not divided between Chapters 57 and 58—the three anchors are not divided between two adjacent chapters, and this apparatus's rescan is taken as the standard. Notes shared across chapters are traces by which the encoding layer of the base text itself attests that the two chapters are joined, of the same type as the cross-chapter star entries of Chapters 43, 44, and 47; recorded as it is.
Four notes where the note layer and the app layer do not align (notes with no entry · listed separately). This apparatus independently reconciled the n attribute of the notes against the from anchor of the apps: within the range of this chapter the notes of type="mod" number one hundred and forty-two, of which one hundred and thirty-eight each have a corresponding app (the remaining twelve apps are star entries sharing other notes), and there are another four notes with no corresponding app entry, listed here one by one as they stand in the base text: first, note 0577007〔T25 0577a19〕 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama"; second, note 0577010〔T25 0577a26〕 「（聖者…譯）十七字【大】，〔－〕【石】」 tr. "(Composed by the noble … Translated) seventeen characters in the Taishō; [omitted] in the Ishiyama"; third, note 0580005〔T25 0580b01〕 「卷第七十四終【石】」 tr. "end of Fascicle Seventy-four, in the Ishiyama"; fourth, note 0580006〔T25 0580b02〕 「（大智度…七）十二字【大】，摩訶般若波羅蜜品第五十六燈柱品卷七十五【石】，大智論釋深奧品第五十七上【宋】【元】【宮】，釋深奧品第五十七之上經作燈炷深奧品【明】，卷第七十五首【石】，但論上元本有度字宮本上字上有品字」 tr. "(Mahāprajñāpāramitā-upadeśa … seventh) twelve characters in the Taishō; Chapter on Mahāprajñāpāramitā, the Fifty-sixth, Chapter on the Lamp-post, Fascicle Seventy-five, in the Ishiyama; Great Treatise, Commentary on the Chapter on the Deep and Profound, the Fifty-seventh, first part, in the Song, Yuan, and Palace; Commentary on the Chapter on the Deep and Profound, the Fifty-seventh, the first part, the sūtra has Chapter on the Lamp-wick and the Deep and Profound, in the Ming; head of Fascicle Seventy-five, in the Ishiyama; but above the character for ‘treatise’ the Yuan edition has the character for ‘crossing’, and above the character for ‘first part’ the Palace edition has the character for ‘chapter’" (what this note is tied to is the chapter title of the next chapter, "The Lamp-wick", Chapter 57, whose position lies outside the closing boundary of this chapter; it is recorded here to make clear where the closing boundary of this chapter stops; here the Ishiyama text again reads 「品第五十六燈柱品」 tr. "the Fifty-sixth, Chapter on the Lamp-post", showing once more its -1 step and the difference of written form 「燈柱／燈炷」 tr. "lamp-post / lamp-wick"). All four notes belong to the layer of records of the editions' fascicle order and signatures, and do not touch the doctrinal text of this chapter; because they are not in the app list, their items are not seen in the full ledger of one hundred and fifty entries, and this apparatus lists them separately to supply them. Further, the note layer of note 0577011〔T25 0577a28〕 carries the one form 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama", while the app layer does not have it; this belongs to the case of one note recording two matters while the app takes in only one of them, and it is recorded together.
One side-note of type="rest" (listed separately). Within the range of this chapter there is only one note of type="rest", tied to note 0577008〔T25 0577a20〕, which reads in the base text as it stands 「三＋（釋第五十五品訖第五十六品上）夾註【宋】【元】【明】【宮】但上字元明二本俱有字」 tr. "three + (commentary on the fifty-fifth chapter, ending at the first part of the fifty-sixth chapter), an interlinear note in the Song, Yuan, Ming, and Palace; but the character for ‘first part’ is present in both the Yuan and Ming editions"—it shares one anchor with the two notes of type="mod" and type="orig" of the same n but differs in kind; what it records is a supplement to the interlinear note of the fascicle-end title of Fascicle 73 and a CBETA collation remark (「但上字元明二本俱有字」 tr. "but the character for ‘first part’ is present in both the Yuan and Ming editions"). This apparatus transcribes it word for word and does not interpret what its collation remark refers to.
Nested collation entries (zero · recorded as it is). This apparatus independently scanned the nested structure of the collation entries in the original file of the base text within the range of this chapter; no case of a nested collation entry was detected〔not found〕, a different type from the one nested collation entry of Chapter 52.
Complete ledger of collation notes (all one hundred and fifty entries reconciled · base text as it stands). Below, transcribed in their original form from the working base text—the collation notes of this chapter total one hundred and fifty app entries, agreeing with app 150, the mechanically recounted value; this apparatus also independently rescanned by the from anchors of the collation entries in the original file of the base text, and likewise obtained one hundred and fifty. The app entries are listed in full in the order of their appearance in the base text, including twelve star-corresp repeated citations (their target note numbers and target locs marked with each entry); the entries of the chapter-title and fascicle-title groups are marked with each entry. The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:
App entries (one hundred and fifty · in order of appearance in the base text · star-corresp marked with each entry)
- 〔T25 0574c08〕大智度論釋轉不轉品第五十六【大】｜大智度論釋轉不退輪品第五十六上【宋】【元】｜釋不退輪品第五十六之上經作轉不轉品【明】｜大智度論釋第五十六品上堅固品【宮】｜摩訶般若波羅蜜轉不轉品第五十五【聖】【石】(the full ledger of the five forms of the chapter title · the Palace edition reads 「堅固品」 tr. "Chapter on Firmness" · the -1 step of the Shōgozō and Ishiyama · see Section IV)
- 〔T25 0574c09〕【經】【大】｜〔－〕【宋】【宮】【聖】
- 〔T25 0574c10〕等【大】｜等空【聖】
- 〔T25 0574c11〕無【大】｜無所【元】【明】【聖】
- 〔T25 0574c11〕虛【大】｜是虛【元】【明】
- 〔T25 0574c15〕皆【大】｜〔－〕【宋】【宮】
- 〔T25 0574c20〕是【大】｜〔－〕【宋】【宮】
- 〔T25 0574c20〕誓【大】｜〔－〕【宋】【宮】
- 〔T25 0574c21〕此【大】｜〔－〕【聖】【石】
- 〔T25 0574c24〕是【大】｜如是【元】【明】
- 〔T25 0574c25〕不轉、不動【大】｜不動不轉【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0574c26〕中【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575a02〕告【大】｜言【宋】【宮】
- 〔T25 0575a09〕滅【大】｜滅受想【元】【明】
- 〔T25 0575a10〕至【大】｜至修【聖】
- 〔T25 0575a14〕滅【大】｜滅受想【元】【明】(star · corresp → note(0575002) = the note at〔T25 0575a09〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0575a18〕是【大】｜〔－〕【宋】【宮】
- 〔T25 0575a19〕不【大】｜不遠【聖】
- 〔T25 0575a19〕心【大】｜心不遠離薩婆若心【聖】【石】
- 〔T25 0575a25〕世界【大】｜國土【聖】【石】
- 〔T25 0575a29〕身【大】｜〔－〕【宋】【宮】
- 〔T25 0575b03〕在居【大】｜居在【聖】
- 〔T25 0575b06〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575b07〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0575010) = the note at〔T25 0575b06〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0575b07〕歎【大】｜〔－〕【聖】
- 〔T25 0575b08〕亦【大】｜多【聖】
- 〔T25 0575b10〕施與【大】｜給施【聖】
- 〔T25 0575b12〕凌【大】｜陵【明】【聖】
- 〔T25 0575b14〕菩【大】｜是菩【宋】【元】【明】【宮】
- 〔T25 0575b17〕姓【大】｜性【元】【明】
- 〔T25 0575b17〕守【大】｜遂守【聖】
- 〔T25 0575b27〕名【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575b28〕道【大】｜道為淨命【元】【明】｜道為淨命故【聖】【石】
- 〔T25 0575b29〕和諸【大】｜〔－〕【宋】【宮】
- 〔T25 0575c03〕故行淨【大】｜故不行邪【聖】【石】｜故不行邪命而行淨【元】【明】
- 〔T25 0575c14〕亦【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0575c15〕是【大】｜諸【宋】【元】【明】【宮】
- 〔T25 0575c18〕事【大】｜〔－〕【宋】【宮】
- 〔T25 0575c19〕義，非是【大】｜皆非【聖】【石】
- 〔T25 0575c26〕若【大】｜菩【宋】
- 〔T25 0576a02〕解【大】｜〔－〕【宋】【元】【明】【石】
- 〔T25 0576a05〕法【大】｜〔－〕【聖】
- 〔T25 0576a11〕不【大】｜〔－〕【聖】
- 〔T25 0576a11〕致【大】｜致不【聖】
- 〔T25 0576a17〕雖【大】｜〔－〕【宮】
- 〔T25 0576a20〕得【大】｜是【聖】
- 〔T25 0576a21〕軟【大】｜濡【聖】
- 〔T25 0576b02〕實定【大】｜定實【聖】【石】
- 〔T25 0576b04〕慼【大】｜戚【聖】
- 〔T25 0576b08〕是阿鞞跋致菩薩相【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0576b10〕是【大】｜受【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0576b16〕地【大】｜池【聖】【石】
- 〔T25 0576b25〕凌【大】｜陵【明】【聖】(star · corresp → note(0575014) = the note at〔T25 0575b12〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0576b25〕故【大】｜〔－〕【聖】
- 〔T25 0576b26〕凌【大】｜陵【明】【聖】(star · corresp → note(0575014) = the note at〔T25 0575b12〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0576b29〕時【大】｜〔－〕【聖】【石】
- 〔T25 0576c03〕病【大】｜病人【宋】【元】【明】【宮】
- 〔T25 0576c06〕自【大】｜見【石】
- 〔T25 0576c12〕說【大】｜說誑【宋】【宮】
- 〔T25 0576c13〕答曰【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
- 〔T25 0576c20〕道【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0576c21〕空【大】｜〔－〕【石】
- 〔T25 0576c21〕能【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0576c22〕深【大】｜〔－〕【聖】
- 〔T25 0577a01〕曰【大】｜曰如【聖】【石】
- 〔T25 0577a02〕恩【大】｜想【元】
- 〔T25 0577a03〕是【大】｜是業【聖】
- 〔T25 0577a10〕祝【大】｜呪【聖】【石】
- 〔T25 0577a12〕祝【大】｜呪【聖】【石】(star · corresp → note(0577004) = the note at〔T25 0577a10〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0577a12〕合和【大】｜和合【聖】
- 〔T25 0577a13〕祝【大】｜呪【聖】【石】(star · corresp → note(0577004) = the note at〔T25 0577a10〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0577a14〕祝【大】｜呪【聖】【石】(star · corresp → note(0577004) = the note at〔T25 0577a10〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0577a18〕己【大】｜已【石】
- 〔T25 0577a20〕三【大】｜三（釋第五十五品訖第五十六品上）【宋】【元】【明】【宮】｜三（釋第五十四品訖第五十五品上）【聖】(interlinear note on the fascicle-end title of Fascicle 73 · the Song, Yuan, Ming, and Palace 「釋第五十五品訖第五十六品上」 tr. "commentary on the fifty-fifth chapter, ending at the first part of the fifty-sixth chapter" · the Shōgozō at the -1 step · one side-note of type="rest" stands alongside · see Section IV and this section)
- 〔T25 0577a23〕大智度論釋轉不轉品第五十六之餘（卷七十四）【大】｜大智度論卷第七十四釋第五十六品下訖第五十七品上【宋】【元】【宮】｜大智度論卷第七十四釋不退論品第五十六之下【明】(the continuation title of Fascicle 74 in three forms · the Ming edition reads 「不退論品」 tr. "Chapter on the Non-retrogressing Treatise" · see Section IV)
- 〔T25 0577a28〕【經】【大】｜〔－〕【宋】【宮】(the target note 0577011 of the cross-chapter star entries · two star anchors in Chapter 57 point back to this note · the note layer also carries 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama" while the app layer lacks it · see this section)
- 〔T25 0577b01〕不【大】｜不遠【元】【明】【石】
- 〔T25 0577b13〕相【大】｜際【宋】【元】【明】【宮】
- 〔T25 0577b19〕尸【大】｜尸羅【宋】【元】【明】【宮】
- 〔T25 0577b23〕樂法、【大】｜〔－〕【石】
- 〔T25 0577b23〕愛【大】｜愛樂【石】
- 〔T25 0577c01〕若【大】｜為【石】
- 〔T25 0577c07〕了【大】｜了知【元】【明】
- 〔T25 0577c10〕了【大】｜了了【宋】【元】【明】【宮】
- 〔T25 0577c12〕世界【大】｜國土【石】
- 〔T25 0577c20〕世界【大】｜國土【石】(star · corresp → note(0577020) = the note at〔T25 0577c12〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0578a05〕名【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578a07〕間【大】｜聞【石】
- 〔T25 0578a09〕法忍【大】｜忍法【宋】【宮】
- 〔T25 0578a12〕驚【大】｜驚不怖【石】
- 〔T25 0578a12〕薩【大】｜薩摩訶薩【石】
- 〔T25 0578a14〕受【大】｜授【明】
- 〔T25 0578a15〕受【大】｜授【元】【明】
- 〔T25 0578a17〕為【大】｜〔－〕【宋】【宮】
- 〔T25 0578a17〕語【大】｜諸【宮】｜語諸【石】
- 〔T25 0578a20〕作【大】｜復作【宋】【元】【明】【宮】【石】
- 〔T25 0578a22〕聞【大】｜聞所【石】
- 〔T25 0578a29〕諸【大】｜諸佛【石】
- 〔T25 0578b02〕故【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578b03〕佛【大】｜〔－〕【宋】【宮】
- 〔T25 0578b09〕是【大】｜〔－〕【宋】【宮】
- 〔T25 0578b15〕聞【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578b17〕聲【大】｜聞聲【元】【明】
- 〔T25 0578b22〕【論】【大】｜〔－〕【宋】【宮】
- 〔T25 0578b27〕深【大】｜染【宋】【元】【明】【宮】
- 〔T25 0578b28〕懈怠【大】｜解愁【宋】【元】【明】【宮】【石】
- 〔T25 0578b28〕諸【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578b28〕去【大】｜〔－〕【石】
- 〔T25 0578c05〕弊【大】｜蔽【宋】【元】【明】【宮】
- 〔T25 0578c08〕但【大】｜得【宋】【元】【明】【宮】
- 〔T25 0578c11〕法【大】｜法法【石】
- 〔T25 0578c14〕實【大】｜諸實【宋】【元】【明】【宮】
- 〔T25 0578c16〕世界【大】｜國【石】
- 〔T25 0578c17〕離【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0578c18〕界【大】｜界者【宋】【元】【明】【宮】
- 〔T25 0579a08〕世界【大】｜國【石】(star · corresp → note(0578027) = the note at〔T25 0578c16〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0579a11〕不【大】｜不可【宋】【元】【明】【宮】
- 〔T25 0579a17〕世界【大】｜國【石】(star · corresp → note(0578027) = the note at〔T25 0578c16〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0579a29〕忍法【大】｜法忍【宋】【元】【明】【宮】
- 〔T25 0579a29〕無【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579b03〕知【大】｜知是【宋】【元】【明】【宮】【石】
- 〔T25 0579b04〕授【大】｜受【宋】【宮】
- 〔T25 0579b04〕記【大】｜記者【元】【明】【石】
- 〔T25 0579b05〕道【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579b08〕受【大】｜授【宋】【元】【明】【宮】
- 〔T25 0579b10〕復次【大】｜〔－〕【石】
- 〔T25 0579b10〕作【大】｜復化作【宋】【元】【明】【宮】【石】
- 〔T25 0579b13〕致【大】｜致性【宋】【元】【明】【宮】
- 〔T25 0579b13〕致【大】｜致以【宋】【宮】
- 〔T25 0579b14〕深【大】｜染【宋】【元】【明】【宮】(star · corresp → note(0578019) = the note at〔T25 0578b27〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0579b15〕悲【大】｜並【宮】｜涕【石】
- 〔T25 0579b18〕癮【大】｜隱【宋】【宮】【石】
- 〔T25 0579b18〕疹【大】｜軫【宋】【宮】【石】｜胗【元】【明】
- 〔T25 0579b22〕命【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579b27〕法【大】｜法者【宋】【元】【明】【宮】
- 〔T25 0579c01〕言！是【大】｜〔－〕【宋】【元】【明】
- 〔T25 0579c02〕墮【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0579c04〕佐【大】｜佐助【石】
- 〔T25 0579c04〕壞【大】｜壞壞【宋】【元】【明】【宮】
- 〔T25 0579c11〕失【大】｜生【明】
- 〔T25 0579c16〕疑【大】｜疑說【石】
- 〔T25 0579c18〕是【大】｜以是【宋】【元】【明】【宮】
- 〔T25 0579c23〕以【大】｜已【宋】【元】【明】【宮】
- 〔T25 0579c24〕泥【大】｜尼【石】
- 〔T25 0579c26〕騰身【大】｜飛騰【宋】【元】【明】【宮】【石】
- 〔T25 0580a04〕故【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0580a10〕以【大】｜已【宋】【元】【明】【宮】(star · corresp → note(0579025) = the note at〔T25 0579c23〕 within the chapter · a shared note of the same anchor within the chapter)
- 〔T25 0580a26〕疑多信少【大】｜信少疑多【宋】【元】【明】【宮】
- 〔T25 0580a29〕柔順忍【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0580b01〕義【大】｜義釋第五十五品竟，大智度經卷第七十四【石】(the Ishiyama colophon 「義釋第五十五品竟，大智度經卷第七十四」 tr. "meaning; end of the commentary on the fifty-fifth chapter; the Great Wisdom-Crossing Sūtra (so written), Fascicle Seventy-four" · a -1 step of the colophon type · see Section IV) The above one hundred and fifty 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 chapter title〔0574c08〕, the fascicle-end title of Fascicle 73〔0577a20〕, the continuation title of Fascicle 74〔0577a23〕, and the end of the chapter〔0580b01〕) 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 0341b13〕 to before〔T08 0343c15〕) were not unfolded in this apparatus (only the five mulu entries and the one interlinear note under the main-text title have been checked word by word; see Section IV); the fact that they were not unfolded is recorded as it is, and no estimate is used to fill the number.