大智度論燈炷品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Lamp-wick

心要Essence

這一品的名字，來自一根燈炷。但它先問的，是一個聽起來很虛的詞。須菩提問：「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？」佛答的是一串名相：「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。」須菩提追問：只有這些是深，別的法就不深嗎？佛說「一切法亦是深奧義。」再追：色怎麼會深？佛只用一個字回答——如：「色如深奧故，色深奧」，而「是色如，非是色、非離色」。論主把「深」這個字的分寸交代得極細：深不是難懂，「非直口說名字故空」；要內不見有我、外不見定實法，「此空是得道空，非但口說，是故言深。」還要再深一層：「復次，空亦復空；若著是空，則有過失，是不名深。」空了還抓著空，就不算深。而如與色的關係，論主借一只瓶說完：「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶。」

之上的後半是一場格量。離開般若而以恒河沙劫布施三寶、供養四果辟支佛乃至諸佛、行六度、行法施、修四念處乃至一切種智、迴向、隨喜——一路問下來「得福多不」，須菩提一路答「甚多」，佛一路說：「不如菩薩摩訶薩深般若波羅蜜中一日如說修行得福多。」一日勝恒沙劫，判準不在量。佛先設了一個很不像佛經的喻：「譬如多婬欲人與端正淨潔女人共期」，女人來不了，那人念念都在她那裡，「是人一日一夜其念甚多！」——取的是念之密，不是所念之事；菩薩念般若也是這樣，「一念頃超越劫數」。論主又補兩喻：「如人服軟藥，一歲乃差病；服大力藥，一日能差。」「如金剛雖小，能摧破大山。」藥同是藥，力有大小；福同是福，著與不著判其大小。須菩提於是難：佛既說「因緣起法從妄想生，非實」，虛誑法怎麼生得出大福德？佛答得乾脆：正因為菩薩「知因緣起法亦空、無堅固、虛誑不實」而心不著，這福德才清淨、才勝。之上收在一句幾乎無可再減的話上：「一切法不可說相即是空，是空不可說。」不可說則無增無減；那還怎麼得菩提？佛說：「一切法如相是名阿耨多羅三藐三菩提。」

翻過卷，之下第一句就是全品最尖的難題。須菩提問：「世尊！菩薩摩訶薩用初心得阿耨多羅三藐三菩提？用後心得阿耨多羅三藐三菩提？」——「是初心不至後心，後心不在初心。」前念滅了，後念才生，兩念從不相見；既然不俱，善根怎麼積？不積，怎麼成佛？這不是玄問，是每一個修行久了的人都會在某個夜裡問自己的問題：昨天那個發心的我，和今天這個我，到底是不是同一個人在走同一條路。

佛沒有講理，先點一盞燈。「我當為汝說譬喻，智者得譬喻，則於義易解。」「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」須菩提答得很準：「世尊！非初焰燋炷，亦非離初焰。世尊！非後焰燋炷，亦非離後焰。」四句全遮了。佛卻再問一句：「炷為燋不？」須菩提只能承認：「世尊！炷實燋。」——這一句是全品的骨。四句遮盡，燈炷照樣燒完；找不出哪一焰燒的，不等於沒燒。菩薩道也是這樣：「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」，而終究「從初發意行般若波羅蜜」，「具足十地，得阿耨多羅三藐三菩提」。論主把喻拆開對：「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧。」又把驗法交回給人：「汝自見炷燋，非初非後而炷燋」——你肉眼所見的那根炷，就是證據。初心不是佛，「若但以初心得、不以後心者，菩薩初發心，便應是佛」；但沒有初心也沒有後心，「初心集種種無量功德，後心則具足；具足故能斷煩惱習，得無上道。」相續不是有一個常的東西貫下來，是緣緣不失。

接著佛開十地：「具足乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」。論主逐地都配兩路，一路聲聞、一路菩薩——乾慧地是「雖有智慧，不得禪定水則不能得道，故名乾慧地」，八人地在聲聞是見道十五心，「於菩薩則是無生法忍，入菩薩位」。十地看似階梯，收句卻仍是燈炷的理：「十地具足故，得無上道。」此後是一連串「於汝意云何」的反詰：心滅了還生嗎？心生是滅相嗎？滅相就是滅嗎？須菩提被翻來覆去問到理窮，只能以所證答：「世尊！亦如是住，如如住。」而如如住又不得就作實際。問到行處，答「為無處所行」；怕人落空，再問，才答「為第一義中行，二行不可得故」。

全品收在很實的地方。既然「是菩薩摩訶薩知一切諸法自相空故」，那就兩邊都不站：「取相即是有法，不取相即是無法；方便力故，離是有、無二邊，行於中道。」然後拿三三昧對治三種眾生：貪願受身的，用無作——「譬如以繩繫鳥，繩盡復還」，願力如繩，繩總有盡；計我我所的，用空；取男女好醜諸相的，用無相。而三門之所以要三，只因人根不同：「眾生根有利、鈍。利根者聞空，即得無相、無作。」鈍根聞空反抓一個空相，才另說無相；知空無相卻還想再要一個身，才另說無作。於是這一品從「深奧」二字起頭，落到最後一句：「以是因緣故，具說三三昧，教化眾生。」深到極處不是無話可說，是話說得出來、法用得下去——像那根炷，說不清是哪一焰燒的，卻實實在在燒完了。

This chapter takes its name from a lamp-wick. But what it asks first is a word that sounds very abstract. Subhūti asks: ‘World-Honored One! What is the profound place in which the avaivartika bodhisattva-mahāsattva, abiding and practising the six perfections, fulfils the four foundations of mindfulness and so on up to fulfilling the omniscience of all kinds?’ What the Buddha answers is a string of names: ‘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.’ Subhūti presses: are only these deep, and the other dharmas not deep? The Buddha says, ‘All dharmas too have the profound meaning.’ He presses again: how can form be deep? The Buddha answers with a single word—suchness: ‘because the suchness of form is profound, form is profound’, and ‘this suchness of form is not form and is not apart from form.’ The treatise-author lays out the measure of this word ‘deep’ with the utmost care: deep does not mean hard to understand; ‘it is not empty merely because the mouth says the name’; one must see no self within and no fixed real dharma without—‘this emptiness is the emptiness of attaining the path, not merely what the mouth says; therefore it is called deep.’ And there is one layer deeper still: ‘Furthermore, emptiness too is empty; if one clings to this emptiness, there is a fault, and it is not called deep.’ To be emptied and still clutch at emptiness does not count as deep. And the relation of suchness to form the treatise-author finishes with a single pot: ‘As when clay is made into a pot: the clay is not the pot, yet there is no pot apart from the clay, nor can one say there is no pot.’

The second half of the First Part is a weighing. Apart from prajñā, to give to the Three Jewels for kalpas equal to the sands of the Ganges, to make offerings to the four fruits, the pratyekabuddhas, and so on up to the buddhas, to practise the six perfections, to practise the gift of Dharma, to cultivate the four foundations of mindfulness and so on up to the omniscience of all kinds, to dedicate, to rejoice—all the way down the questions run, ‘is the merit obtained great?’, and all the way down Subhūti answers, ‘Very great’, and all the way down the Buddha says: ‘It does not equal the bodhisattva-mahāsattva who for a single day practises as taught within the deep prajñāpāramitā; his merit is greater.’ One day surpasses kalpas as the sands of the Ganges; the criterion does not lie in quantity. The Buddha first sets up a simile that sounds most unlike a Buddhist sūtra: ‘As when a man of much lust makes an appointment with a beautiful, clean, and comely woman’—the woman cannot come, and the man's thoughts are all with her, moment after moment: ‘in one day and one night this man's thoughts are very many!’ What is taken is the density of the thought, not the thing thought of; the bodhisattva's mindfulness of prajñā is like this too, ‘in the space of a single thought he passes beyond a number of kalpas.’ The treatise-author adds two more similes: ‘As when a person takes a mild medicine and is cured of the illness only after a year, but takes a medicine of great strength and can be cured in a single day.’ ‘As with the vajra: though small, it can shatter a great mountain.’ Medicine is alike medicine, but its strength is great or small; merit is alike merit, but clinging or not clinging decides whether it is great or small. Subhūti thereupon objects: since the Buddha has said, ‘dharmas arising from causes and conditions are born from false thinking and are not real’, how can a false and deceptive dharma give birth to great merit? The Buddha answers crisply: precisely because the bodhisattva ‘knows that dharmas arising from causes and conditions are also empty, without firmness, false and deceptive and unreal’ and his mind does not cling, this merit is pure, and is superior. The First Part closes on a sentence that can hardly be pared down any further: ‘The mark of all dharmas that cannot be spoken is emptiness, and this emptiness cannot be spoken.’ If it cannot be spoken, there is neither increase nor decrease; how then is awakening obtained? The Buddha says: ‘The mark of suchness of all dharmas is called anuttarā samyaksaṃbodhi.’

Turning the fascicle, the first sentence of the Last Part is the sharpest difficulty in the whole chapter. Subhūti asks: ‘World-Honored One! Does the bodhisattva-mahāsattva obtain anuttarā samyaksaṃbodhi by the first mind? Or obtain anuttarā samyaksaṃbodhi by the last mind?’—‘This first mind does not reach the last mind, and the last mind is not in the first mind.’ The earlier thought has ceased before the later thought arises; the two thoughts never meet; since they are not together, how are roots of goodness accumulated? If they are not accumulated, how is buddhahood accomplished? This is no abstruse question; it is the question that everyone who has practised long asks himself on some night or other: the I who aroused the mind yesterday and the I of today—are they, in the end, the same person walking the same path?

The Buddha does not argue; he first lights a lamp. ‘I shall tell you a simile; when the wise obtain a simile, the meaning is easily understood.’ ‘As when a lamp is lit: is it the first flame that burns the wick? Or the last flame that burns the wick?’ Subhūti answers with great precision: ‘World-Honored One! It is not the first flame that burns the wick, nor is it apart from the first flame. World-Honored One! It is not the last flame that burns the wick, nor is it apart from the last flame.’ All four positions are negated. Yet the Buddha asks one more question: ‘Is the wick burned or not?’ Subhūti can only admit: ‘World-Honored One! The wick is really burned.’—This sentence is the backbone of the whole chapter. All four positions negated, the lamp-wick burns down all the same; that one cannot find which flame burned it does not mean it was not burned. The bodhisattva path is like this too: ‘he does not obtain anuttarā samyaksaṃbodhi by the first mind, nor does he obtain anuttarā samyaksaṃbodhi apart from the first mind’, and yet in the end ‘from the first arousing of intent he practises prajñāpāramitā’ and ‘fulfilling the ten grounds, obtains anuttarā samyaksaṃbodhi.’ The treatise-author takes the simile apart and matches it: ‘The lamp stands for the bodhisattva path; the wick stands for ignorance and the other afflictions; the flames are like the wisdom that accords with the first ground and so on up to the wisdom that accords with the vajra samādhi.’ And he hands the test back to the person: ‘You yourself see that the wick is burned: it is neither the first nor the last, and yet the wick is burned’—the wick your own eyes see is the evidence. The first mind is not the Buddha: ‘if it were obtained only by the first mind and not by the last mind, then the bodhisattva, on first arousing the mind, would already be the Buddha’; but without the first mind there is no last mind either: ‘the first mind gathers all kinds of immeasurable merit, and the last mind then fulfils it; because it is fulfilled, he can sever the afflictions and their habitual residues and obtain the unsurpassed path.’ Continuity is not some permanent thing running through from end to end; it is condition following condition without loss.

Next the Buddha opens the ten grounds: ‘he fulfils the ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground, the bodhisattva ground, the Buddha ground.’ The treatise-author matches each ground with two roads, one for the śrāvaka and one for the bodhisattva—the ground of dry wisdom is that ‘though he has wisdom, without obtaining the water of meditative concentration he cannot attain the path; therefore it is called the ground of dry wisdom’; the ground of the person of the eight is for the śrāvaka the fifteen minds of the path of seeing, while ‘for the bodhisattva it is the acceptance of the non-arising of dharmas, entering the bodhisattva's position.’ The ten grounds look like a staircase, but the closing sentence is still the principle of the lamp-wick: ‘because the ten grounds are fulfilled, he obtains the unsurpassed path.’ After this comes a string of counter-questions, ‘what do you think?’: when the mind has ceased, does it arise again? Is the arising of the mind the mark of ceasing? Is the mark of ceasing itself ceasing? Subhūti is turned this way and that until his reasoning is exhausted, and can only answer from what he has realised: ‘World-Honored One! It abides just so, abiding as suchness abides.’ And abiding as suchness abides may not, in turn, be taken as the limit of reality. Asked where he practises, he answers, ‘he practises for no place at all’; fearing people will fall into emptiness, the Buddha asks again, and only then does he answer, ‘he practises within the highest meaning, because the two practices are unfindable.’

The whole chapter closes in a very practical place. Since ‘this bodhisattva-mahāsattva knows that all dharmas are empty of specific marks’, he stands on neither side: ‘to grasp at a mark is the dharma of existence; not to grasp at a mark is the dharma of non-existence; by the power of skilful means he leaves these two extremes of existence and non-existence and practises the middle way.’ Then the three samādhi are set against three kinds of beings: for those who crave a vow and receive a body, non-action—‘as when a bird is tied with a cord: when the cord runs out, it comes back again’; the power of the vow is like the cord, and the cord always runs out; for those who reckon a self and what belongs to a self, emptiness; for those who grasp at the marks of male and female, beautiful and ugly, the signless. And the reason there must be three gates is only that people's faculties differ: ‘Beings' faculties are keen or dull. Those of keen faculties, hearing emptiness, at once obtain the signless and non-action.’ Those of dull faculties, hearing emptiness, instead seize on a mark of emptiness, and so the signless is taught separately; those who know emptiness and the signless yet still want one more body, and so non-action is taught separately. Thus this chapter begins from the two Chinese characters rendered here as ‘profound’ and comes to rest on its last sentence: ‘For these reasons the three samādhi are fully taught, to teach and transform beings.’ Depth carried to its utmost is not having nothing to say; it is that the words can be spoken and the Dharma can be put to use—like that wick, of which one cannot say which flame burned it, yet which really and truly burned down.

義疏 · 總說Exposition · Overview

總說

〈燈炷品〉之名，取自全品最後一段的一個火喻；而這一品開卷所問的，卻是『深』。前兩品說盡了阿鞞跋致之相，論主入此品便自道其來路：「須菩提聞佛上二品中說阿鞞跋致具足相；入此品，佛方開四無礙門，更欲說阿鞞跋致相。」於是須菩提換了一個問法——不再問不退轉者有何相貌，而問他所住之處：「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？」佛答得極簡：「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。」一品之骨即從此立：先明『深』是何義，次明住此深處者一日之行何以勝過恒河沙劫，末以燈炷之燋明『非初非後而事竟成』——三番經、三番論，跨卷七十四、七十五兩卷，之上一分立深奧之義與福德之較，之下一分以火喻收束因果之疑。品題之「燈炷」既在末段，讀者順次讀下來，會先覺其名與開卷不相應；讀畢方知：前兩番所辯的『因緣和合而無自性』，正是末番燈炷喻所要落實的那一件事。

之上第一番，辯『深』。經①先歎不退菩薩功德無量無邊，因其「得無量無邊智慧，不與一切聲聞、辟支佛共故」，住是智慧中生四無礙智；論①即以義、法、辭、樂說四門釋之，末云「是菩薩安住四無礙中，一切眾生問難，無能窮盡」。深奧之義既立，論主隨即自設一難：「諸有法種種細分別，人不解故有深；空無所有，以何為深？」——有法千差萬別，難解故稱深，可以理解；空是一無所有，深從何來？答語分三層拆開：其一，此空非口說之空，乃「分別解諸有相，內不見有我，外不見定實法」而後得者，「此空是得道空，非但口說，是故言深」；其二，「空亦復空；若著是空，則有過失，是不名深」，唯其能自破，故深；其三，觀五眾生滅以破常，觀畢竟空以破生滅，而「此中破生滅，亦不著是不生不滅，故名為深」。接著再問此是何等空，論主並錄二說而不逕判——一說「三三昧——空、無相、無作；心數法名為定，定故能觀諸法空」，一說「外所緣色等諸法皆空，緣外空故名為空三昧」——隨即引佛語離此二邊：若外法本不空而由三昧力令空，則是虛妄；若外法實空，則不能更生空三昧。中道之說唯在因緣：「因緣生法無自性，無自性故即是畢竟空」，且此空「從本以來空，非佛所作，亦非餘人所作」。深之義既明，佛乃把『深』推及一切法：不獨空乃至涅槃深，色亦深、受想行識亦深，乃至阿耨多羅三藐三菩提亦深——何以故？「是色如，非是色、非離色」，以色如深故色深。論主於此下一個極淺近的比喻把『非是非離』說白：「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶。」此喻是全品第一個火候：不即不離之式一旦立定，末番燈炷之喻便只是同一式子換一件事物來說。

之上第二番，較『福』。經①末已預埋此意——如說而行，「一念生時，當得無量無邊阿僧祇福德，是菩薩摩訶薩超越無量劫」；佛並以一極世俗之事作喻：「譬如多婬欲人與端正淨潔女人共期；此女人限礙，不得時往」，一日一夜之中此人念數甚多，菩薩念般若而超越劫數亦如是。論主解此喻何以可用：眾生心念念生滅而相續不覺，唯淫欲人心深著所欲、不遂情故，念念取相分別歷歷可數，「是心易覺知故，以為譬喻」；又補一喻：「如人服軟藥，一歲乃差病；服大力藥，一日能差。」經②即把這一意展成一長串層層相較：遠離般若而以恒河沙等劫布施三寶、供養四果及辟支佛諸佛、行六波羅蜜、行法施、修四念處乃至一切種智、以財施法施禪定福德迴向、隨喜三世善根迴向——每一重須菩提皆答「甚多」，佛皆答不如深般若中「一日如說修行得福多」。其所以然，經論各給了幾句硬話：「般若波羅蜜是菩薩摩訶薩母故，是般若波羅蜜能生諸菩薩摩訶薩」；論②縮成一句「般若是諸佛母，住是般若中，能具足諸佛法」；迴向一重則判於雜不雜——「般若波羅蜜無雜毒、正迴向故」。須菩提於此發一大難，這是全品最要緊的一問：「如佛所說，因緣起法從妄想生，非實。云何善男子、善女人得大福德？」既然緣起法虛誑不實，連正見、法位、四果乃至菩提都不應由之而得，那一日之福又從何處生？佛不否認虛誑，只轉一個心地：行般若的菩薩「知因緣起法亦空、無堅固、虛誑不實」，正因知其虛誑而心不著，「是福德清淨故，勝餘福德」；論主一句喻收之——「如金剛雖小，能摧破大山。」其下無數、無量、無邊三名之訓，與「不可說義無增無減」之辯，皆順此而來：三名「四事名雖異，義是一，所謂畢竟空」；法既不可說，佛乃「以方便力故分別說」；既無增無減，六波羅蜜亦無增無減，而菩薩仍得菩提——因其「不作是念：『我增般若波羅蜜，乃至增檀波羅蜜。』」，但以名字故名檀波羅蜜，而以善根如菩提相迴向。末乃歸於一句定義：「一切法如相是名阿耨多羅三藐三菩提」，論主釋之曰「是諸法如即是寂滅相，是無上道相」，而寂滅者「不增不減、不高不下，滅諸煩惱、戲論，不動不壞、無所障礙」。

之下一番，喻『燈』。上一單元既說諸法不增不減，須菩提的疑便逼到了時間上：既然不增不減，菩提從哪一念上得？「是初心不至後心，後心不在初心。世尊！如是心心數法不俱，云何善根增益？」——初心後心不相及，善根何由積？佛不作理辯，直說一喻：「我當為汝說譬喻，智者得譬喻，則於義易解。」燃燈之時，炷之燋是用初焰還是後焰？須菩提自答：「非初焰燋炷，亦非離初焰」，後焰亦然；而問炷燋不燋，則答得毫不含糊：「炷實燋」。喻既立，法即現成：菩薩「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」，後心亦然，而菩提實得。論③把喻中三物一一配定：「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」——燋盡煩惱之炷者，非初焰非後焰，而炷實燋盡。論主又從兩頭各堵一路：若但以初心得而不待後心，「菩薩初發心，便應是佛」；若離初心而有後心，則「若無初心，則無後心」，蓋「初心集種種無量功德，後心則具足」。因緣既明，佛乃列十地——「乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」——具足是地而得菩提；論③於每一地皆聲聞、菩薩兩配而釋其名義：乾慧地者「雖有智慧，不得禪定水則不能得道」；八人地「於菩薩則是無生法忍，入菩薩位」；見地「於菩薩則是阿鞞跋致地」；佛地則「於自地中行具足，於他地中觀具足，二事具故名具足」。地既列竟，經文轉入一串連環反詰，把『心』逼到無處可站：心滅已更生不？不也。心生是滅相不？是滅相。滅相即是滅不？不也——若即是滅，則「一心有兩時：生時、滅時」。論主明說此為佛之逼法：「佛如是翻覆難，須菩提理窮故」，遂以所證智慧答一句「亦如是住，如如住」。然問者再逼：此如如住之心可即作實際否？須菩提答不也，論主釋其心曲——「心是虛誑法，小乘智慧力少，不能觀心即作實際」；而就法而論，則「如名一切法實相，心實相亦名如」，如與心之別唯在「如是一相、不二相；心憶想分別因緣生故，是二相」。逼到此處，有未得無生法忍的菩薩聞之而心高，佛遂再問其行在何處，答曰「為無處所行」；恐其落斷，復問，答曰「為第一義中行，二行不可得故」。末後歸於不取不壞：菩薩「於諸法亦不取相，亦不壞相」，因「取相即是有法，不取相即是無法；方便力故，離是有、無二邊，行於中道」，而自相空者「破一切法相，亦自破其相」。住此自相空中，菩薩以三三昧成就眾生：「見眾生作法中行，菩薩以方便力故，教令得無作；見眾生我相中行，以方便力故，教令行空；見眾生一切相中行，以方便力故，教令行無相。」作願受身者如「以繩繫鳥，繩盡復還」，故以無作斷之；我我所執者以空斷之；取相者以無相斷之。全品末後一問一答最見體貼：既教空便足，何用無相、無作？答曰「眾生根有利、鈍。利根者聞空，即得無相、無作」，鈍根者聞空反取空相，故須更說無相、無作——全品遂結於「以是因緣故，具說三三昧，教化眾生」。

兩分弧合看，一品之勢甚整。之上說『深』，用的是不即不離之式——如非是色非離色，泥非是瓶不離泥；之下說『得』，用的是同一式子——菩提非初心非離初心，燋非初焰非離初焰。之上以福德之較逼出『緣起虛誑而福德不失』之疑，之下以心念之辯逼出『初後不俱而善根得集』之疑——兩疑其實是一疑：因緣所生而無自性者，何以能成事？答亦是一答：正因無自性，故能和合而成；正因和合，故不可指定於一焰一念。泥瓶之喻立於之上，燈炷之喻收於之下，一品之義盡在此兩喻之間。至若品題，古來所傳不止一形，諸本所題與古德所稱互有出入，各繫其所據，並錄不判，其詳在考據。

因此，讀這一品時，至少可持三問。其一，問『深』在哪裡——是在所觀之法，還是在能觀之心？論主明言「非直口說名字故空」，又言「若著是空，則有過失，是不名深」：深不在說空，在不著空；同一句空話，著與不著，深淺天別。其二，問『勝』在哪裡——一日何以勝恒河沙劫？經文不曾說布施供養有過，只說「不如」；論主亦不判其人之非，只判其福德淨不淨、迴向雜不雜，「般若波羅蜜無雜毒、正迴向故」：所較者不是事之大小，是心之著不著。其三，問『得』在哪裡——若非初心非後心，究竟哪一念得菩提？此問一旦落實，便知它與「炷為燋不」同型：問哪一焰燒的，無答；問炷燒了沒有，「炷實燋」。順著三番經論讀下去，終會落在論主配喻的那一句上——「燈譬菩薩道，炷喻無明等煩惱」：道非一念，煩惱亦非一時盡；不必求一念之得，只須令燈常燃。

依原論次序讀下去

Overview

The name of "The Lamp-wick" is taken from a fire simile in the very last section of the whole chapter; yet what this chapter asks at its opening is ‘deep’. The two preceding chapters have said all there is to say about the marks of the avaivartika, and the treatise-author, on entering this chapter, himself states the road by which it comes: 「須菩提聞佛上二品中說阿鞞跋致具足相；入此品，佛方開四無礙門，更欲說阿鞞跋致相。」 tr. "Subhūti heard the Buddha, in the two chapters above, speak of the full marks of the avaivartika; on entering this chapter, the Buddha now opens the gate of the four unobstructed knowledges, wishing further to speak of the marks of the avaivartika." So Subhūti changes his way of asking—he no longer asks what marks and appearance the non-retrogressing one has, but asks about the place where he abides: 「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 in which the avaivartika bodhisattva-mahāsattva, abiding and practising the six perfections, fulfils the four foundations of mindfulness and so on up to fulfilling the omniscience of all kinds?" The Buddha answers with the utmost brevity: 「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. "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." The bone of the whole chapter is set up from here: first it makes clear what ‘deep’ means; next it makes clear why a single day's practice of one who abides in this deep place surpasses kalpas as the sands of the Ganges; last, with the burning of the lamp-wick, it makes clear ‘neither the first nor the last, and yet the matter is accomplished’—three sūtras and three treatises spanning the two fascicles seventy-four and seventy-five: the First Part establishes the meaning of the profound and the weighing of merit, and the Last Part, with a fire simile, gathers up the doubt about cause and effect. Since the 「燈炷」 tr. "lamp-wick" of the chapter title lies in the last section, the reader reading in order will at first feel that the name does not answer to the opening; only on finishing does one know that the ‘coming together of causes and conditions, and yet without self-nature’ argued in the first two rounds is precisely the one matter that the lamp-wick simile of the last round sets out to make real.

The first round of the First Part argues ‘deep’. Sūtra ① first praises the merit of the non-retrogressing bodhisattva as immeasurable and boundless, because he has 「得無量無邊智慧，不與一切聲聞、辟支佛共故」 tr. "obtained immeasurable and boundless wisdom, which is not shared with any śrāvaka or pratyekabuddha", and abiding in this wisdom he gives rise to the four unobstructed knowledges; Treatise ① explains them by the four gates of meaning, dharma, expression, and delight in speaking, and closes with 「是菩薩安住四無礙中，一切眾生問難，無能窮盡」 tr. "this bodhisattva abides securely in the four unobstructed knowledges; of all the questions and difficulties of all beings, none can exhaust him". The meaning of the profound once established, the treatise-author at once poses a difficulty to himself: 「諸有法種種細分別，人不解故有深；空無所有，以何為深？」 tr. "Existent dharmas are discriminated finely in all kinds of ways, and because people do not understand them there is depth; emptiness is without anything existent—what makes it deep?"—existent dharmas differ in a thousand ways, and to call them deep because they are hard to understand is understandable; but emptiness is simply without anything existent, so where does depth come from? The answer takes it apart in three layers. First, this emptiness is not an emptiness spoken by the mouth; it is obtained only after one 「分別解諸有相，內不見有我，外不見定實法」 tr. "discriminates and understands the marks of all that exists, sees no self within, and sees no fixed real dharma without": 「此空是得道空，非但口說，是故言深」 tr. "this emptiness is the emptiness of attaining the path, not merely what the mouth says; therefore it is called deep". Second, 「空亦復空；若著是空，則有過失，是不名深」 tr. "emptiness too is empty; if one clings to this emptiness, there is a fault, and it is not called deep"—only because it can break itself is it deep. Third, one contemplates the arising and ceasing of the five aggregates to break permanence, and contemplates ultimate emptiness to break arising and ceasing, and 「此中破生滅，亦不著是不生不滅，故名為深」 tr. "here, in breaking arising and ceasing, one also does not cling to this non-arising and non-ceasing; therefore it is called deep". Next it asks further what kind of emptiness this is, and the treatise-author records two views and does not directly judge between them—one says 「三三昧——空、無相、無作；心數法名為定，定故能觀諸法空」 tr. "the three samādhi—emptiness, the signless, non-action; mental-factor dharmas are called concentration, and because of concentration one can contemplate the emptiness of dharmas"; one says 「外所緣色等諸法皆空，緣外空故名為空三昧」 tr. "the outer object-dharmas such as form are all empty; because one takes outer emptiness as object, it is called the emptiness samādhi"—and at once he cites the Buddha's words to leave these two extremes: if outer dharmas were fundamentally not empty and were made empty by the power of samādhi, that would be false; if outer dharmas were really empty, then the emptiness samādhi could not further arise. The account of the middle lies only in causes and conditions: 「因緣生法無自性，無自性故即是畢竟空」 tr. "dharmas born of causes and conditions are without self-nature; because they are without self-nature, this is ultimate emptiness", and this emptiness is 「從本以來空，非佛所作，亦非餘人所作」 tr. "empty from the very beginning, not made by the Buddha, nor made by anyone else". The meaning of deep once clear, the Buddha then extends ‘deep’ to all dharmas: not only are emptiness and so on up to nirvāṇa deep; form too is deep, feeling, perception, constructions, and consciousness too are deep, and so on up to anuttarā samyaksaṃbodhi too is deep—why? 「是色如，非是色、非離色」 tr. "this suchness of form is not form and is not apart from form"; because the suchness of form is deep, form is deep. Here the treatise-author sets down an extremely plain simile to make ‘neither this nor apart’ clear: 「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶。」 tr. "As when clay is made into a pot: the clay is not itself the pot, yet there is no pot apart from the clay, nor can one say there is no pot." This simile is the chapter's first firing: once the pattern of neither identical nor apart is fixed, the lamp-wick simile of the last round is only the same pattern said again with another thing.

The second round of the First Part weighs ‘merit’. The end of Sūtra ① has already buried this idea in advance—practising as taught, 「一念生時，當得無量無邊阿僧祇福德，是菩薩摩訶薩超越無量劫」 tr. "at the time a single thought arises, he shall obtain immeasurable, boundless, asaṃkhyeya merit; this bodhisattva-mahāsattva passes beyond immeasurable kalpas"; and the Buddha makes a simile from an utterly worldly matter: 「譬如多婬欲人與端正淨潔女人共期；此女人限礙，不得時往」 tr. "As when a man of much lust makes an appointment with a beautiful, clean, and comely woman; this woman is hindered and cannot go at the time"—within one day and one night this man's thoughts are very many, and the bodhisattva mindful of prajñā passes beyond a number of kalpas in the same way. The treatise-author explains why this simile can be used: beings' minds arise and cease thought by thought and continue without their being aware of it; only in the man of lust, because his mind clings deeply to what he desires and his passion is not fulfilled, can each thought's grasping at the mark and discriminating be clearly counted—「是心易覺知故，以為譬喻」 tr. "because this mind is easy to be aware of, it is taken as a simile"; and he adds one more simile: 「如人服軟藥，一歲乃差病；服大力藥，一日能差。」 tr. "As when a person takes a mild medicine and is cured of the illness only after a year, but takes a medicine of great strength and can be cured in a single day." Sūtra ② then unfolds this one idea into a long string of weighings, layer upon layer: apart from prajñā, to give to the Three Jewels for kalpas equal to the sands of the Ganges, to make offerings to the four fruits and to the pratyekabuddhas and the buddhas, to practise the six perfections, to practise the gift of Dharma, to cultivate the four foundations of mindfulness and so on up to the omniscience of all kinds, to dedicate the merit of the gift of wealth, the gift of Dharma, and meditative concentration, to rejoice in the roots of goodness of the three times and dedicate them—in every round Subhūti answers 「甚多」 tr. "Very great", and in every round the Buddha answers that it does not equal, within the deep prajñā, 「一日如說修行得福多」 tr. "for a single day practising as taught, the merit obtained is great". As to why this is so, sūtra and treatise each give a few hard sentences: 「般若波羅蜜是菩薩摩訶薩母故，是般若波羅蜜能生諸菩薩摩訶薩」 tr. "because prajñāpāramitā is the mother of the bodhisattva-mahāsattvas, this prajñāpāramitā can give birth to the bodhisattva-mahāsattvas"; Treatise ② shrinks it to one sentence, 「般若是諸佛母，住是般若中，能具足諸佛法」 tr. "prajñā is the mother of the buddhas; abiding in this prajñā, one can fulfil all the dharmas of the Buddha"; the round on dedication is judged by whether it is mixed or not mixed—「般若波羅蜜無雜毒、正迴向故」 tr. "because prajñāpāramitā is not mixed with poison, and is right dedication". Here Subhūti raises a great difficulty, and this is the most important question in the whole chapter: 「如佛所說，因緣起法從妄想生，非實。云何善男子、善女人得大福德？」 tr. "As the Buddha has said, dharmas arising from causes and conditions are born from false thinking and are not real. How do good men and good women obtain great merit?" Since dharmas arising from conditions are false and deceptive and unreal, even right view, the position of dharmas, the four fruits, and so on up to awakening should not be obtained through them—then from where does the merit of a single day arise? The Buddha does not deny the falseness; he turns only the ground of the mind: the bodhisattva who practises prajñā 「知因緣起法亦空、無堅固、虛誑不實」 tr. "knows that dharmas arising from causes and conditions are also empty, without firmness, false and deceptive and unreal"; precisely because he knows they are false and deceptive, his mind does not cling, and 「是福德清淨故，勝餘福德」 tr. "because this merit is pure, it surpasses other merit"; the treatise-author gathers it up with one simile—「如金剛雖小，能摧破大山。」 tr. "As with the vajra: though small, it can shatter a great mountain." The glosses below on the three names innumerable, immeasurable, and boundless, and the argument that 「不可說義無增無減」 tr. "in the meaning that cannot be spoken there is neither increase nor decrease", all follow from this. Of the three names: 「四事名雖異，義是一，所謂畢竟空」 tr. "though the names of the four matters differ, the meaning is one, namely ultimate emptiness"; since the Dharma cannot be spoken, the Buddha 「以方便力故分別說」 tr. "by the power of skilful means speaks of it with discrimination"; since there is neither increase nor decrease, the six perfections too are neither increased nor decreased, and yet the bodhisattva still obtains awakening—because he 「不作是念：『我增般若波羅蜜，乃至增檀波羅蜜。』」 tr. "does not have this thought: ‘I increase prajñāpāramitā, and so on up to increasing dānapāramitā.’"; it is called dānapāramitā only by way of a name, and he dedicates the roots of goodness as the mark of awakening is. At the last it returns to one definition: 「一切法如相是名阿耨多羅三藐三菩提」 tr. "The mark of suchness of all dharmas is called anuttarā samyaksaṃbodhi", which the treatise-author explains: 「是諸法如即是寂滅相，是無上道相」 tr. "this suchness of dharmas is the mark of quiescence, is the mark of the unsurpassed path"; and quiescence is 「不增不減、不高不下，滅諸煩惱、戲論，不動不壞、無所障礙」 tr. "neither increasing nor decreasing, neither high nor low, extinguishing the afflictions and idle discourse, unmoving and unbroken, without any obstruction".

The single round of the Last Part is the simile of the ‘lamp’. Since the preceding unit has said that dharmas neither increase nor decrease, Subhūti's doubt is pressed onto time: since there is neither increase nor decrease, in which thought is awakening obtained? 「是初心不至後心，後心不在初心。世尊！如是心心數法不俱，云何善根增益？」 tr. "This first mind does not reach the last mind, and the last mind is not in the first mind. World-Honored One! Since mind and mental-factor dharmas are thus not together, how are roots of goodness increased?"—the first mind and the last mind do not reach each other; from what are roots of goodness accumulated? The Buddha does not argue in principle; he speaks a simile directly: 「我當為汝說譬喻，智者得譬喻，則於義易解。」 tr. "I shall tell you a simile; when the wise obtain a simile, the meaning is easily understood." When a lamp is lit, is the wick burned by the first flame or by the last flame? Subhūti himself answers: 「非初焰燋炷，亦非離初焰」 tr. "It is not the first flame that burns the wick, nor is it apart from the first flame", and likewise with the last flame; but asked whether the wick is burned or not, he answers without the least ambiguity: 「炷實燋」 tr. "The wick is really burned." The simile established, the Dharma is at once present: the bodhisattva 「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」 tr. "does not obtain anuttarā samyaksaṃbodhi by the first mind, nor does he obtain anuttarā samyaksaṃbodhi apart from the first mind", and likewise with the last mind, and yet awakening is really obtained. Treatise ③ matches the three things in the simile one by one: 「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」 tr. "The lamp stands for the bodhisattva path; the wick stands for ignorance and the other afflictions; the flames are like the wisdom that accords with the first ground and so on up to the wisdom that accords with the vajra samādhi"—the wick of the afflictions that is burned away is burned neither by the first flame nor by the last flame, and yet the wick is really burned away. The treatise-author further blocks a road at each end: if it were obtained only by the first mind without awaiting the last mind, 「菩薩初發心，便應是佛」 tr. "the bodhisattva, on first arousing the mind, should already be the Buddha"; if there were a last mind apart from the first mind—then 「若無初心，則無後心」 tr. "if there is no first mind, there is no last mind", for 「初心集種種無量功德，後心則具足」 tr. "the first mind gathers all kinds of immeasurable merit, and the last mind then fulfils it". The causes and conditions once clear, the Buddha then lists the ten grounds—「乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」 tr. "the ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground, the bodhisattva ground, the Buddha ground"—and one who fulfils these grounds obtains awakening; Treatise ③ matches every ground to both the śrāvaka and the bodhisattva and explains its name and meaning: the ground of dry wisdom is that 「雖有智慧，不得禪定水則不能得道」 tr. "though he has wisdom, without obtaining the water of meditative concentration he cannot attain the path"; the ground of the person of the eight 「於菩薩則是無生法忍，入菩薩位」 tr. "for the bodhisattva is the acceptance of the non-arising of dharmas, entering the bodhisattva's position"; the ground of seeing 「於菩薩則是阿鞞跋致地」 tr. "for the bodhisattva is the ground of the avaivartika"; and of the Buddha ground, 「於自地中行具足，於他地中觀具足，二事具故名具足」 tr. "within his own ground practice is fulfilled, within the other grounds contemplation is fulfilled; because the two matters are fulfilled, it is called fulfilled". The grounds once listed, the sūtra text turns into a chain of counter-questions, pressing ‘mind’ until it has nowhere to stand: when the mind has ceased, does it arise again? No. Is the arising of the mind the mark of ceasing? It is the mark of ceasing. Is the mark of ceasing itself ceasing? No—if it were itself ceasing, then 「一心有兩時：生時、滅時」 tr. "one mind would have two times: the time of arising and the time of ceasing". The treatise-author states plainly that this is the Buddha's way of pressing: 「佛如是翻覆難，須菩提理窮故」 tr. "because the Buddha pressed the difficulty this way and that, Subhūti's reasoning was exhausted", and so, with the wisdom he had realised, he answers with one sentence: 「亦如是住，如如住」 tr. "It abides just so, abiding as suchness abides." Yet the questioner presses again: can this mind that abides as suchness abides be taken as itself the limit of reality? Subhūti answers no, and the treatise-author explains the turn of his mind—「心是虛誑法，小乘智慧力少，不能觀心即作實際」 tr. "the mind is a false and deceptive dharma; the power of the wisdom of the Small Vehicle is slight, and it cannot contemplate the mind as itself the limit of reality"; yet speaking in terms of the Dharma, 「如名一切法實相，心實相亦名如」 tr. "suchness is the name for the real mark of all dharmas; the real mark of the mind is also called suchness", and the difference between suchness and the mind lies only in this: 「如是一相、不二相；心憶想分別因緣生故，是二相」 tr. "suchness is one mark, a non-dual mark; the mind, because it is born from the causes and conditions of recollection, imagining, and discrimination, is a dual mark". Pressed to this point, a bodhisattva who has not yet obtained the acceptance of the non-arising of dharmas, hearing it, grows haughty in mind, and so the Buddha asks again where he practises; the answer is 「為無處所行」 tr. "he practises for no place at all"; fearing he will fall into annihilation, he asks again, and the answer is 「為第一義中行，二行不可得故」 tr. "he practises within the highest meaning, because the two practices are unfindable". At the end it returns to neither grasping nor destroying: the bodhisattva 「於諸法亦不取相，亦不壞相」 tr. "toward dharmas neither grasps at marks nor destroys marks", because 「取相即是有法，不取相即是無法；方便力故，離是有、無二邊，行於中道」 tr. "to grasp at a mark is the dharma of existence; not to grasp at a mark is the dharma of non-existence; by the power of skilful means he leaves these two extremes of existence and non-existence and practises the middle way", and the emptiness of specific marks 「破一切法相，亦自破其相」 tr. "breaks the marks of all dharmas, and also breaks its own mark". Abiding in this emptiness of specific marks, the bodhisattva brings beings to accomplishment with the three samādhi: 「見眾生作法中行，菩薩以方便力故，教令得無作；見眾生我相中行，以方便力故，教令行空；見眾生一切相中行，以方便力故，教令行無相。」 tr. "Seeing beings practising within the dharmas of making, the bodhisattva by the power of skilful means teaches them to obtain non-action; seeing beings practising within the mark of self, by the power of skilful means he teaches them to practise emptiness; seeing beings practising within all marks, by the power of skilful means he teaches them to practise the signless." Those who make vows and receive bodies are like this: 「以繩繫鳥，繩盡復還」 tr. "a bird is tied with a cord: when the cord runs out, it comes back again", and so they are cut off with non-action; those who hold to self and what belongs to self are cut off with emptiness; those who grasp at marks are cut off with the signless. The last question and answer of the whole chapter shows the most tender care: since teaching emptiness is enough, what use are the signless and non-action? The answer: 「眾生根有利、鈍。利根者聞空，即得無相、無作」 tr. "Beings' faculties are keen or dull. Those of keen faculties, hearing emptiness, at once obtain the signless and non-action"; those of dull faculties, hearing emptiness, instead grasp at a mark of emptiness, and so the signless and non-action must be further taught—and the whole chapter thereupon closes on 「以是因緣故，具說三三昧，教化眾生」 tr. "for these reasons the three samādhi are fully taught, to teach and transform beings".

Taking the two arcs together, the shape of the chapter is very orderly. The First Part speaks of ‘deep’ and uses the pattern of neither identical nor apart—suchness is not form and is not apart from form; the clay is not the pot, and the pot is not apart from the clay. The Last Part speaks of ‘obtaining’ and uses the same pattern—awakening is not the first mind and is not apart from the first mind; the burning is not the first flame and is not apart from the first flame. The First Part, through the weighing of merit, forces out the doubt ‘arising from conditions is false and deceptive, and yet merit is not lost’; the Last Part, through the argument about thoughts of the mind, forces out the doubt ‘first and last are not together, and yet roots of goodness are accumulated’—the two doubts are in fact one doubt: how can what is born of causes and conditions and is without self-nature accomplish anything? The answer too is one answer: precisely because it is without self-nature, it can come together and be accomplished; precisely because it comes together, it cannot be pinned to one flame or one thought. The simile of the clay and the pot is set up in the First Part, the simile of the lamp-wick gathers it up in the Last Part, and the meaning of the whole chapter lies entirely between these two similes. As for the chapter title, more than one form has come down from antiquity; what the editions write and what the ancient masters call it differ from one another; each is tied to its own source, recorded side by side without judgement, and the details are in the Apparatus.

Therefore, in reading this chapter, one can hold at least three questions. First, ask where ‘deep’ lies—in the dharma contemplated, or in the mind that contemplates? The treatise-author says plainly, 「非直口說名字故空」 tr. "it is not empty merely because the mouth says the name", and says further, 「若著是空，則有過失，是不名深」 tr. "if one clings to this emptiness, there is a fault, and it is not called deep": depth lies not in speaking of emptiness but in not clinging to emptiness; the same empty words, clung to or not clung to, are as far apart in depth as heaven and earth. Second, ask where ‘surpassing’ lies—why does a single day surpass kalpas as the sands of the Ganges? The sūtra text never says that giving and making offerings are at fault; it only says 「不如」 tr. "does not equal"; nor does the treatise-author judge those persons wrong; he judges only whether their merit is pure or not pure and whether their dedication is mixed or not mixed, 「般若波羅蜜無雜毒、正迴向故」 tr. "because prajñāpāramitā is not mixed with poison, and is right dedication": what is weighed is not the size of the deed but whether the mind clings or does not cling. Third, ask where ‘obtaining’ lies—if it is neither the first mind nor the last mind, in which thought, after all, is awakening obtained? Once this question is made real, one knows it is of the same type as 「炷為燋不」 tr. "is the wick burned or not": ask which flame burned it, and there is no answer; ask whether the wick has burned, and 「炷實燋」 tr. "the wick is really burned". Read on in order through the three sūtras and three treatises, and one will come at last to that sentence with which the treatise-author matches the simile—「燈譬菩薩道，炷喻無明等煩惱」 tr. "The lamp stands for the bodhisattva path; the wick stands for ignorance and the other afflictions": the path is not a single thought, and the afflictions are not exhausted all at once either; one need not seek the obtaining in a single thought, but need only keep the lamp always burning.

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈燈炷品〉的義脈，前有所承，後有所啟。所承者是前之〈轉不轉品〉：彼品廣說阿鞞跋致之相，於惡魔壞心之語一一設答，並立一句雙關之判——「不轉故名阿鞞跋致，轉故亦名阿鞞跋致」；彼品末後自結曰「略說阿鞞跋致相義」。本品承之而轉一個問向，論主開卷即自道其來路：「須菩提聞佛上二品中說阿鞞跋致具足相；入此品，佛方開四無礙門，更欲說阿鞞跋致相。」相既說盡，便問其所住之處——「何等是深奧處」；前品說的是不退之貌，本品說的是不退者所立之地。所啟者亦有明證：本品收於三三昧成就眾生一段，「見眾生作法中行，菩薩以方便力故，教令得無作」云云，全品末句是「以是因緣故，具說三三昧，教化眾生」；次品〈夢中入三昧品〉開卷第一問便緊咬此三昧不放——「若菩薩摩訶薩夢中入三三昧：空、無相、無作三昧，寧有益於般若波羅蜜不？」而答以「若菩薩晝日入三三昧有益於般若波羅蜜，夜夢中亦當有益」。本品說三三昧之所以立，次品問三三昧之所及——醒時所行既是不取不壞，夢中所行有益無益，正是同一問路再推一步。

後來古德讀此品，於品名一事所存最可誌。本論底本卷首題作〈燈炷品〉，而卷末續題自作〈燈喻品〉，同一底本之內已見兩形；另有一本題作「燈柱品」，且品號較底本差一階，與前數品一貫之差階同型。宋、元、宮、明諸本則題作「深奧品」，明本並於題下牒錄經本異名。所釋大經之傳本，其正文品題亦作「深奧品」，而其所附丹本夾註明作「燈炷品」——可知「燈炷」一名非本論孤傳。為此大經作科疏、最重綱目開合的一家，其科目從「深奧」，而其疏文他處論十地禪定之義時，卻逕以「燈炷喻」一詞稱本品之譬喻，兩名並見其書。另有一家古德嘗為此論自身作疏，其書今存殘卷，於本品之目從「燈喻」，而疏文中別誌本品釋論一名「淨土品」，並自敘其科判之由：本品既明不退菩薩智斷二德自行已足，故次後當說嚴土化生。又有一家綜述諸家品名者，列本品異名為「灯炷啄品」「歸功德品」「住菩提品」三目，並逐字引本品十地經文為據，其所引十地之中一地名用字與底本作「八人地」者不同，作「八忍地」。凡此七形分見於諸傳本與古德之書，各繫其所據，並錄不判，本版從底本作〈燈炷品〉；逐造逐字之出處與校記，具在考據。至若天台一系之止觀疏記，亦以「燈喻」「燋炷」之名論本品十地與斷位之義，其中一處稱引本論卷次與本品實際所在之卷不合，誌其關聯而不強解。

把這一路承衍帶回本品，古德所誌的品名之歧，正照見本品義理之兩面：曰「深奧」者，舉其上半——全品前兩番所辯，正是「深奧處者，空是其義」以下一大段，深在不著空、不著不生不滅；曰「燈炷」「燈喻」者，舉其下半——末番以火喻收攝因果，「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」；曰「淨土」者，則舉其所向——不退之行既足，勢必轉出化生嚴土之事。三名各取一面，而其所共者只是一式：不即不離。上半說法之深，用此式——「是色如，非是色、非離色」，「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶」；下半說道之成，仍用此式——「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」。是故品名雖歧而義不歧：泥與瓶、焰與炷，說的都是因緣所生法不可指定於一物，而事實成就不因此落空。品中最不肯含糊的一句，恰是最短的一句——問炷燋不燋，答「炷實燋」。

因此，〈燈炷品〉最終留下的，是一條可反覆使用的問路法：我疑一切法空而善根無著落時，記得須菩提替我問過同樣的話——「如佛所說，因緣起法從妄想生，非實。云何善男子、善女人得大福德？」佛不改口說緣起是實，只說行者當「知因緣起法亦空、無堅固、虛誑不實」而心不著，「是福德清淨故，勝餘福德」；我計較功課大小多寡時，記得經中所較從不是事之大小——恒河沙劫布施三寶、供養聖眾、行六波羅蜜，佛皆許其福多，只是「不如」一日如說修行，判處在「無雜毒、正迴向」六字；我自省初發心已久而不見寸進時，記得「初心集種種無量功德，後心則具足」，且「若無初心，則無後心」——今日之念不必見功，但不可無；我追問究竟哪一念得道時，記得這一問與「炷為燋不」同型，問哪一焰燒的無答，問炷燒了沒有則答得斬截；我以空自足而輕慢方便時，記得全品末後那一分判——「眾生根有利、鈍。利根者聞空，即得無相、無作」，鈍根者聞空反取空相，故三三昧具說而後教化得成。在每一番行持裡把這幾問答好，便知本品何以不以「深奧」自限而以「燈炷」為名：深之為義，終須落到一盞燈上——非初焰、非後焰，而炷實燋盡。

Further Resonances

The vein of meaning in the chapter "The Lamp-wick" has something it inherits before it and something it opens after it. What it inherits is the preceding chapter, "Turning and Not Turning": that chapter explains at length the marks of the avaivartika, sets up an answer one by one to the words with which evil Māra would ruin the mind, and establishes a judgement in a single sentence that cuts both ways—「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"; at its end that chapter concludes of itself, saying 「略說阿鞞跋致相義」 tr. "the meaning of the marks of the avaivartika has been briefly explained." This chapter takes it up and turns the direction of the question, and at the opening of the fascicle the treatise-author himself states where it has come from: 「須菩提聞佛上二品中說阿鞞跋致具足相；入此品，佛方開四無礙門，更欲說阿鞞跋致相。」 tr. "Subhūti heard the Buddha, in the two chapters above, speak of the complete marks of the avaivartika; entering this chapter, the Buddha now opens the gate of the four unobstructed knowledges and wishes further to speak of the marks of the avaivartika." The marks having been fully spoken, he then asks about the place where one abides—「何等是深奧處」 tr. "What is the profound place"; the preceding chapter spoke of the appearance of non-retrogression, and this chapter speaks of the ground on which the non-retrogressing one stands. What it opens also has clear evidence: this chapter closes on the passage about the three samādhi bringing beings to accomplishment, 「見眾生作法中行，菩薩以方便力故，教令得無作」 tr. "Seeing beings practising within the dharmas of making, the bodhisattva, by the power of skilful means, teaches them to obtain non-action," and so on, and the last sentence of the whole chapter is 「以是因緣故，具說三三昧，教化眾生」 tr. "For these reasons the three samādhi are fully taught, to teach and transform beings"; the next chapter, "Entering Samādhi in a Dream," at its opening, with its very first question, bites down on these samādhi and will not let go—「若菩薩摩訶薩夢中入三三昧：空、無相、無作三昧，寧有益於般若波羅蜜不？」 tr. "If the bodhisattva-mahāsattva enters the three samādhi in a dream—the emptiness, signless, and non-action samādhi—is there any benefit to prajñāpāramitā or not?"—and it is answered with 「若菩薩晝日入三三昧有益於般若波羅蜜，夜夢中亦當有益」 tr. "If the bodhisattva's entering the three samādhi by day is of benefit to prajñāpāramitā, then in a dream at night it should also be of benefit." This chapter speaks of why the three samādhi are established; the next chapter asks how far the three samādhi reach—since what is practised when awake is neither grasping nor ruining, whether what is practised in a dream is of benefit or not is precisely the same line of questioning pushed one step further.

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 the fascicle "The Lamp-wick," while the continuation heading at the end of the fascicle itself reads "The Lamp Simile"; within one and the same base text two forms are already seen. Another text heads it 「燈柱品」 tr. "Lamp-pillar," and its chapter number differs from the base text's by one step, of the same type as the consistent one-step difference of the several preceding chapters. The Song, Yuan, Palace, and Ming editions head it 「深奧品」 tr. "The Profound," and the Ming edition further records beneath the title the variant name of the sūtra text. In the transmitted text of the great sūtra that it explains, the chapter title of the main text also reads 「深奧品」 tr. "The Profound," while the interlinear note of the Khitan edition attached to it plainly reads 「燈炷品」 tr. "The Lamp-wick"—from which one knows that the name 「燈炷」 tr. "Lamp-wick" is not transmitted by this treatise alone. The one master who composed a sectional commentary on this great sūtra and gave the greatest weight to the opening and closing of headings follows 「深奧」 tr. "Profound" in his section headings, yet elsewhere in his commentary, when discussing the meaning of the ten grounds and meditative concentration, directly calls this chapter's simile by the term 「燈炷喻」 tr. "the lamp-wick simile"; the two names are both seen in his book. Another ancient master once composed a commentary on this treatise itself, of which fragmentary fascicles survive today; for this chapter's heading he follows 「燈喻」 tr. "Lamp Simile," while in the body of the commentary he separately records that in the Expository Treatise this chapter has another name, 「淨土品」 tr. "Pure Land," and himself states the reason for his structural division: since this chapter has made clear that the non-retrogressing bodhisattva's own practice in the two virtues of wisdom and severance is already sufficient, what comes next should speak of adorning the land and transforming beings. Yet another, who comprehensively surveys the chapter names of the various masters, lists three headings as variant names of this chapter—「灯炷啄品」 tr. "Lamp-wick Pecking," 「歸功德品」 tr. "Returning Merit," 「住菩提品」 tr. "Abiding in Awakening"—and quotes word for word this chapter's sūtra text on the ten grounds as his evidence; among the ten grounds he quotes, the wording of one ground's name differs from the base text's 「八人地」 tr. "the ground of the person of the eight," and reads 「八忍地」 tr. "the ground of the eight acceptances." These seven forms in all are seen severally in the transmitted texts and in the books of the ancient masters, each tied to what it relies on; they are recorded side by side without judgement, and this edition follows the base text in reading "The Lamp-wick"; the sources and collation notes for each party, word for word, are all in the Apparatus. As for the commentaries and records on calming and contemplation of the Tiantai line, they too discuss the meaning of this chapter's ten grounds and stages of severance under the names 「燈喻」 tr. "Lamp Simile" and 「燋炷」 tr. "burning the wick"; in one place the fascicle number of this treatise that they cite does not agree with the fascicle in which this chapter actually lies; the connection is recorded and no explanation is forced.

Bringing this whole line of further resonances back to this chapter, the divergence of chapter names that the ancient masters recorded precisely illuminates the two faces of this chapter's meaning. The name 「深奧」 tr. "Profound" picks out its first half—what the first two rounds of the whole chapter debate is precisely the great passage from 「深奧處者，空是其義」 tr. "As for the profound place: emptiness is its meaning" onward, whose depth lies in not clinging to emptiness and not clinging to non-arising and non-ceasing. The names 「燈炷」 tr. "Lamp-wick" and 「燈喻」 tr. "Lamp Simile" pick out its second half—the last round gathers up cause and effect with the simile of fire, 「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」 tr. "The lamp stands for the bodhisattva path; the wick stands for ignorance and the other afflictions; the flames are like the wisdom that accords with the first ground and so on up to the wisdom that accords with the vajra samādhi." The name 「淨土」 tr. "Pure Land" picks out where it is heading—once the practice of non-retrogression is sufficient, it must of necessity turn outward into the work of transforming beings and adorning the land. The three names each take one face, yet what they share is only one pattern: neither identical nor separate. The first half, speaking of the depth of dharmas, uses this pattern—「是色如，非是色、非離色」 tr. "This suchness of form is not form and is not apart from form," 「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶」 tr. "As when clay is made into a pot: the clay is not the pot, yet there is no pot apart from the clay, nor can one say there is no pot"; the second half, speaking of the accomplishment of the path, still uses this pattern—「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」 tr. "He does not obtain anuttarā samyaksaṃbodhi by the first mind, nor does he obtain anuttarā samyaksaṃbodhi apart from the first mind." Therefore, though the chapter names diverge, the meaning does not diverge: clay and pot, flame and wick—what they all say is that a dharma born of causes and conditions cannot be pinned down to any one thing, and yet the actual accomplishment does not on that account come to nothing. The sentence in the chapter that most refuses to be vague is precisely the shortest one—asked whether the wick is burned or not, the answer is 「炷實燋」 tr. "The wick is really burned."

Therefore what the chapter "The Lamp-wick" finally leaves behind is a way of asking along the road that can be used again and again. When I suspect that, all dharmas being empty, my roots of goodness have nowhere to settle, I remember that Subhūti asked the very same thing on my behalf—「如佛所說，因緣起法從妄想生，非實。云何善男子、善女人得大福德？」 tr. "As the Buddha has said, dharmas arising from causes and conditions are born from false thinking and are not real. How then do good men and good women obtain great merit?"—and the Buddha does not change his words to say that what arises from conditions is real; he says only that the practitioner should 「知因緣起法亦空、無堅固、虛誑不實」 tr. "know that dharmas arising from causes and conditions are also empty, without firmness, false and deceptive and unreal" and let the mind not cling, and 「是福德清淨故，勝餘福德」 tr. "because this merit is pure, it surpasses other merit." When I tally my practice as large or small, much or little, I remember that what the sūtra weighs is never the size of the deed—giving to the Three Jewels for kalpas as the sands of the Ganges, making offerings to the holy assembly, practising the six perfections: the Buddha grants that the merit of each is great, only it 「不如」 tr. "does not equal" practising as taught for a single day, and the point of judgement lies in the six Chinese characters 「無雜毒、正迴向」 tr. "not mixed with poison, a right dedication." When I examine myself and find that it has been long since I first aroused the mind and I see not an inch of progress, I remember 「初心集種種無量功德，後心則具足」 tr. "the first mind gathers all kinds of immeasurable merit, and the last mind then fulfils it," and 「若無初心，則無後心」 tr. "if there were no first mind, there would be no last mind"—today's thought need not show results, but it may not be absent. When I press to ask which thought in the end attains the path, I remember that this question is of the same type as 「炷為燋不」 tr. "Is the wick burned or not?": asked which flame burned it, there is no answer; asked whether the wick has burned, the answer is decisive. When I rest content in emptiness and slight skilful means, I remember that division at the very end of the whole chapter—「眾生根有利、鈍。利根者聞空，即得無相、無作」 tr. "Beings' faculties are keen or dull. Those of keen faculties, hearing emptiness, at once obtain the signless and non-action"; those of dull faculties, hearing emptiness, instead seize on a mark of emptiness, and so only when the three samādhi are fully taught can the teaching and transforming be accomplished. Answer these few questions well in every round of practice, and one knows why this chapter does not confine itself to 「深奧」 tr. "Profound" but takes 「燈炷」 tr. "Lamp-wick" as its name: the meaning of depth must in the end come down to a single lamp—not the first flame, not the last flame, and yet the wick is really burned to the end.

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，跨卷七十四、七十五。與前品〈轉不轉品第五十六〉同居卷七十四相接——品題「大智度論釋燈炷品第五十七」〔T25 0580b02〕居卷七十四之中（非卷首起題），前品訖處即本品起處；至卷七十四末題「大智度論卷第七十四」〔T25 0584c05〕，本品未竟，卷七十五以續題「大智度論釋燈喻品第五十七之餘」〔T25 0584c08〕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。續題品名作「燈喻」而非起題之「燈炷」，兩處皆【大】本正文直書，非他本異讀（詳第四目）。本品訖界為「以是因緣故，具說三三昧，教化眾生」〔T25 0587b19〕迄，次品〈夢中入三昧品第五十八〉起於 0587b21。

全品純漢字一萬零一百四十三（機械重計值）；本輯依卷界析為兩單元，之上（卷七十四段）、之下（卷七十五段）兩單元純漢字本帳獨立重計為六千二百五十六、三千八百八十七，其和一萬零一百四十三與上開機械重計值相合、零差額——與品三十八至四十七各帳屢見之十數字差額不同型，如實誌錄。兩單元之不均衡（約一比零點六二）屬卷界切分之自然結果，本輯既裁，不另議。

品內結構三【經】三【論】交替、依卷界析為兩單元。之上攝經①論①經②論②，範圍〔0580b02–0584c05〕：【經】〔T25 0580b03〕、【論】〔T25 0581a06〕、【經】〔T25 0582a20〕、【論】〔T25 0583c04〕。之下攝經③論③，範圍〔0584c06–0587b21 前〕：【經】〔T25 0584c13〕、【論】〔T25 0585b25〕。六標籤皆恰在塊首，無鑲嵌型過渡。切點繫卷界，恰落論②末與經③之間——卷界即經論界，無跨經論切分（本帳逐行復核兩單元底稿：續題三行之後即【經】標籤，無論②殘段，如實誌錄）。

問答之數，本品頂層凡七組（兩單元回搜「問曰」「答曰」，逐條以標籤容錯 regex 於底本重算，問曰七、答曰七，數相符：之上三組〔0581b03／0581b20／0581c21〕皆在論①，之下四組〔0585b26／0586a25／0586c07／0587b12〕皆在論③，論②頂層零問答）。「釋曰」二見〔0581a06〕〔0583c04〕，為論①論②之起論標記；論③不以「釋曰」起，逕以「須菩提問佛：以初心得無上道，為用後心得者」〔T25 0585b25〕複述經問入論，如實誌錄。「有人言」三見〔0581b21〕〔0581b22〕〔0586a22〕——前二在論①次組答內並陳三三昧與外空二說，後一在論③「菩薩地」訓釋內別出一解，皆未見論主裁斷取捨，並錄。

說者結構：經①須菩提歎阿鞞跋致功德起段，佛開示深奧義，往覆皆有「白佛言」「佛告」「佛言」「須菩提言」「佛讚」明文；經②承前段佛之連續開示，以七重「遠離般若波羅蜜／一日如說修行」格量譬喻交錯往覆，末轉入因緣起法之問；經③以燈炷喻答「初心後心」之難，續開十地，末以連環「於汝意云何」反詰體申心生滅相、如如住、第一義中行、自相空、三三昧成就眾生諸義。三論段說者皆論主自問自答，論②論③另以「須菩提問／佛答」敘事體重述經文問答（論②〔0584a16〕〔0584a18〕〔0584b23〕〔0584b24〕四組，論③開篇一組），非正式「問曰／答曰」格式，不計入問答對數。

二、術語考

深奧·深奧處。 全品前半之綱骨，亦本品異名之所自（詳第四目）。須菩提問阿鞞跋致所住，佛答之以一串名相：「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。」〔T25 0580b18〕次乃推及一切法：「一切法亦是深奧義。」〔T25 0580b22〕而所以深者，不在法之種類，在其「如」：「色如深奧故，色深奧」〔T25 0580b27〕論釋其層次極細——「深」不是名相難解，是空之為得道空：「非直口說名字故空；分別解諸有相，內不見有我，外不見定實法。」〔T25 0581b04〕故曰「此空是得道空，非但口說，是故言深。」〔T25 0581b08〕更進一層：「復次，空亦復空；若著是空，則有過失，是不名深。」〔T25 0581b09〕——空而復空，於空中亦不著空，此方是深。

如·非是·非離。 本品前後兩半共用之句式。經①：「是色如，非是色、非離色」〔T25 0580c02〕經③燈炷喻之答語與十地之結語同用「非…亦非離…」之四句遮詮（詳第三目）。論以泥瓶之喻明之（見第三目），其義理落點在「因緣生法無自性，無自性故即是畢竟空」〔T25 0581c02〕——「是空相是一切諸法實體，不因內外有」〔T25 0581c05〕。又收諸名於一空：「是空有種種名字，所謂無相、無作、寂滅、離、涅槃等。」〔T25 0581c06〕

空三昧·外空（兩說並陳）。 論①次組答內，「有人言」二見：一說「三三昧——空、無相、無作；心數法名為定，定故能觀諸法空」〔T25 0581b21〕，一說「外所緣色等諸法皆空，緣外空故名為空三昧」〔T25 0581b22〕。論主不取二邊而說中道：「離是二邊說中道，所謂諸法因緣和合生，是和合法無有一定法故空。」〔T25 0581b29〕二說並錄，論主未判孰是孰非，本帳從之。

無數·無量·無邊·不可盡。 經②末段四名之辨。「無數者，名不墮數中」〔T25 0583a11〕，量不可得名無量，諸法邊不可得名無邊。論收之為一：「四事名雖異，義是一，所謂畢竟空。」〔T25 0584a24〕又申其所以能得福德無量：「若菩薩初學般若時，煩惱力強，般若力弱；漸漸得般若力，斷諸煩惱、滅諸戲論」〔T25 0584a11〕。

不可說·無增無減·如相。 經②收束之軸。「一切法不可說。一切法不可說相即是空，是空不可說。」〔T25 0583b03〕由不可說而立無增無減〔T25 0583b05〕，由無增無減而問「云何得阿耨多羅三藐三菩提」，佛答之以「一切法如相是名阿耨多羅三藐三菩提」〔T25 0583b23〕。論釋「寂滅」為其相：「寂滅者，不增不減、不高不下，滅諸煩惱、戲論，不動不壞、無所障礙。」〔T25 0584b26〕之上一單元即收於「若菩薩常念無上道寂滅相，令一切法皆同寂滅相」〔T25 0584c01〕一句。

初心·後心·心心數法不俱。 之下一單元開題之難。須菩提難曰：「是初心不至後心，後心不在初心」〔T25 0584c15〕，心心數法不俱，則善根不集，何由得菩提？論代其自陳難因：「若但以初心得、不以後心者，菩薩初發心，便應是佛」〔T25 0585c06〕；「是後心亦不離初心，若無初心，則無後心。初心集種種無量功德，後心則具足；具足故能斷煩惱習，得無上道。」〔T25 0585c10〕——四句遮而歸於因緣相續，此本品義理之樞。

十地（乾慧地至佛地）。 經③之目：「具足乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」〔T25 0585a03〕。論逐地訓釋，並每地皆分聲聞、菩薩兩配：「乾慧地」——聲聞勤精進持戒，「雖有智慧，不得禪定水則不能得道，故名乾慧地」〔T25 0586a03〕，於菩薩則初發心乃至未得順忍；「性地」者，「聲聞人，從煖法乃至世間第一法」〔T25 0586a05〕，於菩薩得順忍、得禪定水；「八人地」者，「從苦法忍乃至道比智忍，是十五心」〔T25 0586a08〕，於菩薩則是無生法忍、入菩薩位；「見地」者，「初得聖果，所謂須陀洹果。於菩薩則是阿鞞跋致地」〔T25 0586a10〕；「薄地」者，「或須陀洹、或斯陀含，欲界九種煩惱分斷故」〔T25 0586a11〕；「離欲地」者離欲界貪欲諸煩惱，於菩薩得五神通；「已作地」者，「聲聞人得盡智、無生智，得阿羅漢。於菩薩，成就佛地」〔T25 0586a16〕；「辟支佛地」者觀深因緣法成道，並附譯語「辟支迦，秦言因緣，亦名覺」〔T25 0586a19〕；「菩薩地」二釋並存，一云從乾慧地乃至離欲地、從歡喜地乃至法雲地，一云「有人言：從一發心來乃至金剛三昧，名菩薩地」〔T25 0586a22〕；「佛地」者，「一切種智等諸佛法，菩薩於自地中行具足，於他地中觀具足」〔T25 0586a23〕。十地總收於一句：「十地具足故，得無上道。」〔T25 0586b04〕

八人地（本論底本用字）。 底本經③與論③逐處皆作「八人地」，全品校勘一百三十三條無一條記此處「人／忍」之異；所釋經 T223 對應位亦作「八人地」〔T08 0346b04〕。均正《大乘四論玄義》引本品十地經文則作「八忍地」，並自為訓釋以通兩形（詳第四目、第六目），誌錄不判。

如如住·實際·第一義中行。 經③反詰體之骨。心滅不更生、心生是滅相、滅相非即是滅——翻覆詰難至理窮，須菩提乃自以所證答：「世尊！亦如是住，如如住。」〔T25 0585a18〕而「如如住」仍不得即作實際，論釋其故：「如名一切法實相，心實相亦名如」〔T25 0586c09〕，「今實際即是涅槃，須菩提久貴涅槃故，不能即以心為涅槃」〔T25 0586c11〕。次明如與心之不一不異：「如是一相、不二相；心憶想分別因緣生故，是二相」〔T25 0586c18〕；「一切法皆有如，云何離如而有心」〔T25 0586c21〕。行處則曰「若菩薩摩訶薩如是行，為無處所行」〔T25 0585a29〕，又恐墮斷滅，故轉曰「是菩薩摩訶薩如是行，為第一義中行，二行不可得故」〔T25 0585b04〕。

不取相·不壞相·自相空。 經③末之判準。「是菩薩摩訶薩知一切諸法自相空故」〔T25 0585b15〕，故於諸法亦不取相亦不壞相。論出其兩害：「若取相，是相皆虛誑妄語，有諸過失；若破相，則墮斷滅中，亦多過失」〔T25 0587a15〕，故「取相即是有法，不取相即是無法；方便力故，離是有、無二邊，行於中道」〔T25 0587a17〕。而自相空亦不自留：「自相空破一切法相，亦自破其相。」〔T25 0587a20〕

三三昧成就眾生（空·無相·無作）。 全品收束之行。經③：「菩薩摩訶薩住是自相空中，為眾生故入三三昧，用三三昧成就眾生。」〔T25 0585b16〕論以眾生三病配三昧：作願受身故「菩薩以是無作三昧斷眾生作願」〔T25 0587b03〕；計我我所故「菩薩以空三昧斷眾生我、我所心，令住空中」〔T25 0587b08〕；取男女好醜諸相故「菩薩以是無相三昧斷眾生諸相，令住無相」〔T25 0587b11〕。末以利鈍二根結之：「眾生根有利、鈍。利根者聞空，即得無相、無作。」〔T25 0587b13〕鈍根聞空而取空相，故為說無相；知空無相而更欲作身，故為說無作。

三、譬喻與故事

本品要喻分兩層：之上以婬欲人念女、泥瓶、服藥、金剛四喻助成「一日行般若勝恒沙劫」與「非即非離」之義；之下以燈炷一喻立全品之宗，末以繫鳥喻收三三昧之教。

婬欲人共期喻（經喻·承「一念超劫」義）。 佛自設之喻：「譬如多婬欲人與端正淨潔女人共期」〔T25 0580c21〕，女人限礙不得時往，其人念念常在彼所——一日一夜其念甚多。佛以此喻菩薩念般若：「菩薩摩訶薩念般若波羅蜜，如般若波羅蜜中說，行是道，一念頃超越劫數」〔T25 0580c27〕。論釋何以取此喻：眾生心念念生滅而相續不覺，唯婬欲人「心深著所欲，不遂情故，心生憶念、取相」〔T25 0582a08〕之覺觀最易覺知，故取之為喻——取其「念之密」，不取其「所念之事」。

泥瓶喻（論喻·承「非是非離」義）。 「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶。」〔T25 0581c13〕——一喻三句，恰對經文「如，非是色、非離色」之三分，亦預為之下燈炷喻之四句張本。

軟藥大力藥喻（論喻·承「疾得成佛」義）。 「如人服軟藥，一歲乃差病；服大力藥，一日能差。」〔T25 0582a13〕——行五波羅蜜久久乃成佛，行般若波羅蜜疾得成佛，藥不異病而力有異。

金剛摧山喻（論喻·承「福德清淨故，勝」義）。 「如金剛雖小，能摧破大山。」〔T25 0584a02〕——菩薩知福德虛誑空無堅固而心不著，福德以清淨故勝餘福德，量小而力大。

燈炷喻（經喻·全品之宗·品名之所自）。 佛先立取喻之意：「我當為汝說譬喻，智者得譬喻，則於義易解」〔T25 0584c18〕；次設問：「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」〔T25 0584c19〕須菩提答以四句遮：非初焰燋炷亦非離初焰，非後焰燋炷亦非離後焰；佛再反詰「炷為燋不」，須菩提乃承之曰「世尊！炷實燋」〔T25 0584c23〕——遮盡四句而事實不壞，此喻之力全在此一句。合法則曰：「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」〔T25 0584c24〕，乃至「是中菩薩摩訶薩從初發意行般若波羅蜜，具足十地，得阿耨多羅三藐三菩提」〔T25 0584c29〕。論逐物配義：「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」〔T25 0585c21〕，「燋無明等煩惱炷，亦非初心智焰，亦非後心智焰，而無明等煩惱炷燋盡，得成無上道」〔T25 0585c23〕。又以現量證之：「汝自見炷燋，非初非後而炷燋」〔T25 0585c18〕——汝以肉眼見炷燋，我以佛眼見菩薩得道，兩事同一因緣理。

首楞嚴經文殊本事（經引·承「菩薩行辟支佛事」義）。 論答「何以故不說菩薩似辟支佛地」，先云「餘地不說名字，辟支佛地說辟支佛名字故」〔T25 0586a26〕，次云「菩薩能分別知眾生可以辟支佛因緣度者，是故菩薩以智慧行辟支佛事」〔T25 0586a28〕，並引「如《首楞嚴經》中，文殊尸利七十二億反作辟支佛」〔T25 0586b01〕為證。

阿毘曇經生滅四句（論引·承「一心不得二時」義）。 論破「心滅相即是滅」，引「如《阿毘曇經》說」〔T25 0586b21〕生法／不生法、欲生法／不欲生法、滅法／不滅法、欲滅法／不欲滅法之分，明「生法現在一心中有二種：一者、生，二者、欲滅」〔T25 0586b23〕，生非欲滅相，故不得謂滅相即是滅。

繩繫鳥喻（論喻·承「邪願必墮」義）。 眾生六道作願受身，「久久皆當破壞墮落；譬如以繩繫鳥，繩盡復還」〔T25 0587b02〕——願力如繩，繩有盡時，故菩薩以無作三昧斷其作願。

筋骨血皮喻（論喻·承「空三昧斷我我所」義）。 「但有筋骨、五藏，血塗、皮裹，不淨充滿，風隨心動作」〔T25 0587b04〕——身如是，心復生滅不住如幻如化，而眾生見來去語言諸相便謂有人有我，故以空三昧斷之。

彈指頃不可樂（經引·承「無作三昧」義）。 論末引經語：「離菩薩身，餘身彈指頃不可樂，何況久住」〔T25 0587b18〕——知空無相而更欲作身者，以此止之，故說無作。

四、所釋經文

品名網七形全帳（燈炷·燈喻·燈柱·深奧·淨土·歸功德·住菩提）。 本品品名之異形為本輯至此所見最豐者，凡七形，見於本論底本、諸校本、所釋經與三家古德七造文獻。逐造誌之，並錄不判；本版品名從本論底本作「燈炷品」（本版品名主軸為本論底本，既定裁，本目不翻案）。

其一，品題起注全帳〔T25 0580b02〕。底本（大正）作「大智度論釋燈炷品第五十七」十二字；石本作十九字「摩訶般若波羅蜜品第五十六燈柱品卷七十五」——雙重異：一者 numbering -1「第五十六」非「第五十七」，與品四十四至四十八、五十二一貫之「聖／石 -1 階」模式延續；二者用字「燈柱」非「燈炷」；宋、元、宮三本作十二字「大智論釋深奧品第五十七上」，注中並誌「但論上元本有度字，宮本上字上有品字」；明本作十七字「釋深奧品第五十七之上經作燈炷深奧品」——明本夾註逕言「經作燈炷深奧品」，即自承所釋經之品名為「燈炷深奧」複合稱（此語與 T223 側校記逐字相合，見其五）。

其二，底本自身兩處品題不同字。起題〔T25 0580b02〕作「燈炷」，卷七十五續題〔T25 0584c08〕作「大智度論釋燈喻品第五十七之餘」，兩處皆【大】本正文直書，校記未記此字之異——即大正底本內部兩處品題自相異形，非跨版本異讀，如實誌錄。

其三，卷七十五續題一注五造〔T25 0584c08〕。底本「大智度論釋燈喻品第五十七之餘（卷七十五）」十八字；宋、宮作「大智度論卷第七十五釋第五十七品下訖五十九品」，元作「大智度論卷第七十五釋第五十七品下訖第五十九品」（注並誌「但訖下元本有第字」）——宋元宮三本著錄卷七十五收尾實跨品五十七至五十九三品之界；明作「大智度論卷第七十五釋深奧品第五十七之下」，再度用「深奧」；聖作「大智度經論卷第七十五釋第五十六品下訖第五十八品」——聖本 -1 階再現，且書名作「大智度經論」。

其四，石本卷第之異（以本品整品為卷七十五）。三注合觀可見石本自有一套卷界：品題前一錨〔T25 0580b01〕注「卷第七十四終【石】」；大正卷七十四末〔T25 0584c04〕注「不分卷【石】」——石本於大正之卷界處不分卷；品末〔T25 0587b20〕注「生釋第五十六品竟，大智度經卷第七十五」——石本於本品訖處收卷七十五，並以「大智度經」為書名、以「第五十六品」標號（-1 階，與品題一貫首尾相應）。三注同向，石本以本品整品為其卷七十五，與大正之卷界不合，誌錄不判，機制不強解。又卷七十四末題字注〔T25 0584c05〕「論【大】｜論釋【宋】【宮】」，屬卷題字面之異。

其五，所釋經 T223 側品名兩造（本帳新核）。T223 本品目次作 cb:mulu level="1" n="58" 顯文「57 深奧品」〔T08 0343c15〕，body 品題作「摩訶般若波羅蜜經深奧品第五十七」〔T08 0343c15〕，其下另有夾註「丹本燈炷品」〔T08 0343c16〕——丹本（契丹藏）於所釋經側逕用「燈炷」之名，與本論底本起題逐字相符。更進一層：T223 品題「深奧」二字自有校記（note 0343021）作「深奧【大】，燈炷【聖】，燈炷深奧【宋】【元】【明】【宮】」——即 T223 之宋元明宮四本正作「燈炷深奧」複合名、聖本作「燈炷」。或疑本論明本夾註「經作燈炷深奧品」與 T223 顯文之「深奧」單稱不合；本帳逐字重核 T223 校勘條後可誌：本論明本夾註所稱「經作燈炷深奧品」，與 T223 明本讀法逐字相符，非不合；其所以與顯文異者，顯文從【大】（大正底本）讀法而已，如實誌錄。

其六，T223 mulu n 屬性重出＋回正。本帳獨立掃 T223 品級 mulu 序列，本品前後為：n=55 顯文「54 大如品」、n=56 顯文「55 不退品」、n=56 顯文「56 堅固品」、n=58 顯文「57 深奧品」、n=59 顯文「58 夢行品」——n=56 重出於「55 不退品」與「56 堅固品」二處，其後跳過 57 逕作 58 回復常態。此屬 CBETA T223 XML 索引層之標記現象，與品四十六至五十二所見同型，依既有常設裁定逕行不重判，唯誌本品亦有一例。

其七，吉藏、慧影、均正三家所傳之名。吉藏《大品經義疏》目次與正文皆作「深奧品第五十七」〔X24n0451 0307a23〕（總目列亦同，見〔X24n0451 0195c01〕），與 T223 顯文一系；然吉藏他處論十地斷位時逕以「燈炷喻」稱本品之譬喻——「若依燈炷喻者，明無有菩薩諸天深入禪定」〔X24n0451 0335b03〕，是吉藏傳承亦知「燈炷」之名。慧影《大智度論疏》目次作「釋灯喻品第五十七之餘」〔X46n0791 0896c12〕（「灯」為「燈」之異體，與本論底本續題「燈喻」一系），而其疏文於同行揭出又一古稱：「第五十七品釋論者，名為淨土品。何故次燈炷明淨土品論？」〔X46n0791 0896c12〕——「淨土品」為釋論一側之古稱，慧影並自陳其科判之由：「明不退菩薩具智斷二德，自行既足，唯應以嚴國為事接化眾生，故次此後明淨土品論」〔X46n0791 0896c13〕。均正《大乘四論玄義》則一舉列三名：「此或題灯炷啄品，或歸功德品，或云住菩提品。」〔X46n0784 0646b11〕——「灯炷啄」之「啄」字，本帳依底本逐字照錄，不擅校改。

合計：以字形變體歸系（「燈柱」「灯炷啄」歸「燈炷」系，複合稱「燈炷深奧」歸「深奧」系與「燈炷」系之疊用），本品品名凡七形——燈炷·燈喻·燈柱·深奧·淨土·歸功德·住菩提；以傳承分，「燈炷／燈喻」一系（本論底本兩處、T223 丹本與聖本、慧影、均正、湛然）與「深奧」一系（本論宋元宮明、T223 大正底本、吉藏）兩造並行，另有釋論一側之「淨土品」與均正所錄之「歸功德」「住菩提」二名。七形全帳並錄，不判何名為本。

均正引經作「八忍地」（並錄不判·非本論校記）。 均正引本品經③十地經文作「具足乾慧地、性地、八忍地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」〔X46n0784 0646b14〕，其第三地作「八忍地」，與本論底本及所釋經 T223 之「八人地」不同字。本論全品一百三十三條校勘無一條記此處之異，T223 對應位〔T08 0346b04〕亦作「八人地」——依負命題禁偽判準，校勘零記錄不構成「無此異文」之證據，僅誌「均正所引異於底本」此一事實。又均正自有訓釋通此兩形：「八忍地者，三三然義，三乘不同。在見諦中，有八忍之位，是八忍人，故名八人地也。」〔X46n0784 0646c20〕——均正以「八忍之位」釋「八人」之名，兩形於其書中並用（「八忍地」三見、「八人地」三見），本帳逐字照錄兩造，並錄不判。

全量牒經對讀（兩側對勘·開篇逐句核·對照組五串）。 本論經①開篇與所釋經〈深奧品〉逐字幾近同文——本論「是阿鞞跋致菩薩摩訶薩大功德成就」〔T25 0580b03〕；T223 同段作「是阿惟越致菩薩摩訶薩大功德成就」〔T08 0343c17〕——同一須菩提白佛之發端、同一場景結構（誰歎、歎誰、歎其何德），文字幾全同，「阿鞞跋致／阿惟越致」為同一梵名之兩譯，「四無礙智／四無閡智」為字形之異。經③燈炷段亦然：本論「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」〔T25 0584c19〕，T223 作「譬如然燈，為用初焰燋炷？為用後焰燋炷？」〔T08 0346a20〕（「燃／然」之異）；本論「是初心不至後心，後心不在初心」之後作「如是心心數法不俱」，T223 作「如是心、心數法不具，云何善根增益」〔T08 0346a17〕（「不俱／不具」之異），如實誌錄不強解。對照組：「為用初焰燋炷」「炷實燋」「非初焰燋炷亦非離初焰」「具足乾慧地性地八人地見地薄地」「用初心得阿耨多羅三藐三菩提用後心得阿耨多羅三藐三菩提」五串漢字流，於 T25n1509 全論與 T08n0223 全經各唯一見（各一處，T25 側皆落本品、T08 側皆落〈深奧品〉範圍〔T08 0343c15–0346c28 前〕），對位唯一、無他品可淆，非拿甲本之詞搜乙本之弱判。判為「異名同品」（品名兩造，品身逐字同文）。本論三【論】層為論體之結構性擴增，所釋經無此層，非異文。所釋經 T223 側於本品對讀範圍內之校勘 witness 逐條統計，本帳未展開（唯品題 mulu 一條與品題 app 一條已逐字核，見其五、其六），據實誌其未展開，不以估值充數。

五、般若義眼

本品之眼，在一根燈炷上。四句遮盡「初焰燋／後焰燋」，而「炷實燋」一句不動——遮的是取著之見，不是事。其義可約為五重。

其一，深不在難解，在空亦空。「深奧處者，空是其義」〔T25 0580b18〕，而空之為深，不在名相之曲折——「非直口說名字故空」〔T25 0581b04〕；亦不止於破有——「復次，空亦復空；若著是空，則有過失，是不名深」〔T25 0581b09〕。空而不著空，方名得道空；此本品前半之刀口。

其二，深奧不限於空邊，一切法如故深。「一切法亦是深奧義」〔T25 0580b22〕，其所以然者「色如深奧故，色深奧」〔T25 0580b27〕——不是另有一深法在色外，是色之如即深。故「是色如，非是色、非離色」〔T25 0580c02〕：離色求如則斷，即色是如則常，兩皆不可。

其三，一日之行勝恒沙劫，判在著與不著。經②七重格量，皆以「遠離般若波羅蜜」之恒沙劫功德，比「一日如說修行」之功德而不及〔T25 0582a24〕。論不以量說，以清淨說：菩薩「知皆虛誑、空、無堅固」〔T25 0583c29〕而心不著，是福德清淨故勝——「如金剛雖小，能摧破大山」〔T25 0584a02〕。同一布施持戒，著相則為量所限，不著則為量所不及。

其四，燈炷喻：遮四句而不壞事。「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」〔T25 0584c19〕——初焰不燋、後焰不燋，離初焰亦不燋、離後焰亦不燋；而「世尊！炷實燋」〔T25 0584c23〕。四句既盡而炷實燋，正是因緣相續之實。合之於道：「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」〔T25 0584c24〕——初心非佛，然無初心則無第二第三心；「初心集種種無量功德，後心則具足」〔T25 0585c11〕。菩薩道之長，長在相續；其不斷，不在有一常法貫之，在緣緣不失。此本品所以立名之處，亦論主自陳其驗法之處：「汝自見炷燋，非初非後而炷燋」〔T25 0585c18〕——以眼所共見者，證佛眼所獨見者。

其五，十地不是階梯之外別有一法，三三昧不是空之外別有二門。十地逐地皆兩配聲聞菩薩，而總結只一句：「十地具足故，得無上道」〔T25 0586b04〕，其所以然仍是燈炷之理——「是諸法皆因緣和合故，非初、亦不離初，非後、亦不離後，而得無上道」〔T25 0586b05〕。末後收於行：知自相空而「不取相即是無法；方便力故，離是有、無二邊，行於中道」〔T25 0587a17〕，並以三三昧應三病——利根聞空即得無相無作，鈍根取空相故別說無相，知空無相而更欲作身故別說無作〔T25 0587b13〕。一品從「深奧」起，至「教化眾生」收〔T25 0587b19〕：深之極處不是無可說，是說得出來、用得下去。

六、諸家異釋

本品古德覆讀四家：釋所釋經之吉藏疏存完整專章，釋本論之慧影疏於本品僅存科判銜接一段，均正書中有稱名考證與十地引釋，天台兩系（智顗《摩訶止觀》、湛然《止觀輔行傳弘決》《法華玄義釋籤》）於本品非零命中——此為本輯天台系繼品五十六之後再度之正命中案例，如實誌錄。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〈深奧品〉之逐文疏，起〔X24n0451 0307a23〕（mulu 兼 head「深奧品第五十七」，緊接品五十六〈堅固品〉疏訖處〔X24n0451 0306b15〕），迄〔X24n0451 0310b22〕前（次 mulu「夢行品第五十八」起處，本目依 mulu 連續序列判定），覆本品經全篇。其可誌者五。其一，品名之釋——吉藏引師說解「深奧」之得名：「作名師有時云：借喻入海斯潮奧避有無斷見也」〔X24n0451 0307b01〕，以入海避潮喻避有無二見，故名深奧。其二，全品三科——「為三：第一、明自行功德無邊；二、明化他功德無邊；三、雙成二行得成」〔X24n0451 0307b04〕，以自行、化他、二行雙成三分全品。其三，三空之判——「佛答三空為深者，凡夫邪見空非深，二乘但空亦非深，此是菩薩不可得空，不見空不見不空，故名深也」〔X24n0451 0307c09〕。其四，燈炷喻之配釋——「燈總譬菩薩十地也，炷喻無明等煩惱也。初炎初地智，後炎十地智，無明煩惱炷燋盡得佛道也」〔X24n0451 0309a14〕：本論作「燈譬菩薩道」〔T25 0585c21〕，吉藏作「燈總譬菩薩十地」，配物一同而所譬之名小異，並錄不判；吉藏並自立四句「今明此是四禪，非即初燒，非離初燒，非離後燒，而因假名燒，四句不得，而因緣假名得也」〔X24n0451 0309a07〕。其五，十地之共不共——吉藏誌當時異說「成論地論等師皆云乾慧等三乘共法，歡喜等是獨菩薩法」〔X24n0451 0309a19〕，逐地配釋則與本論互見：「乾慧地者，未得定水，於小乘是四善根前也，於大乘未得順忍三十心前也」〔X24n0451 0309a22〕、「八人，小乘見道十五心，大乘無生忍入菩薩位也」〔X24n0451 0309a24〕，與本論論③逐地兩配之法同型；「菩薩地」則存二解：「菩薩地二解：一云歡喜等，二即從初發心至法雲，皆名菩薩地也」〔X24n0451 0309b07〕——與本論論③「有人言」一解互相發明，並錄。

慧影《大智度論疏》（X46n0791）·僅存科判銜接一段（如實誌）。 為釋本論之唯一古疏，僅殘卷存世。本品所存者為卷末回顧型之科判銜接文〔X46n0791 0896c12–0896c15〕，揭「淨土品」古稱並說次品之承接（全文見第四目其七），非逐句疏解本品經論正文。品名關鍵詞於 X46n0791 全檔回搜：「灯喻」三見（〔0794b15〕〔0896c12〕〔0917b12〕，其中〔0896c12〕為本品目次題）、「燈炷」二見（〔0806a01〕跨行一見、〔0896c12〕本品疏文一見）、「深奧品」零見（「深奧」一見於〔0895b20〕，為「深奧難明」之通語，非品名）——慧影傳承本身未以「深奧」稱本品，如實誌錄。〔另一計法限於本品段落，得「灯喻」「燈炷」各一命中；本帳為全檔計數，兩數並存不相牴，誌此以免後讀相疑。〕

均正《大乘四論玄義》（X46n0784）·稱名考證＋十地引釋。 均正於「三乘十地」章下引本品為據，起〔X46n0784 0646b10〕「大品第十七卷。梁武天子敬重此經」云云（其下有二圖版字，本帳不以「□」代之，據實誌其為圖版），列三異名（見第四目其七），並逐字引本品經③十地經文〔X46n0784 0646b14〕與「非初心得菩提，亦不離初心得菩提」之結句。其逐地訓釋中，「八忍地者，三三然義，三乘不同。在見諦中，有八忍之位，是八忍人，故名八人地也」〔X46n0784 0646c20〕一句，正可通本論底本「八人地」與其自引「八忍地」兩形，並錄不判。

天台兩系·正命中案例（專項查誌實）。 智顗《摩訶止觀》（T46n1911）：品名關鍵詞「燈炷」「燈喻」「燋炷」「深奧品」全數零命中，然以異體字「焦炷」回搜得一命中——「《大論》判三處焦炷，則有三種菩薩斷惑。乾慧是伏惑，尚得為初炎；今取八人真斷為初炎」〔T46 0072c05〕：智顗明以《大論》之「焦炷」（即本品燈炷喻）判菩薩斷惑之位，並用「八人」之名，是為直接徵引。又〔T46 0010b08〕「答：如《論》焦、炷，非初不離初，非後不離後」一段，智顗自設「為初心是，後心是？」之問而以「如《論》」明標引據，逐字重述本品燈炷喻之初後四句，亦為直接徵引——此段原文作「焦、炷」（中隔頓號），故連續字串「焦炷」之回搜僅得〔T46 0072c05〕一命中；字串命中數與徵引處數須分計：T46n1911 連續字串「焦炷」一命中，而直接徵引實二處〔T46 0072c05〕〔T46 0010b08〕。〔以「燈炷／燈喻／燋炷／深奧品」四詞回搜，T46n1911 零命中；本帳補「焦炷」一形後得此正命中，誌此。〕湛然《止觀輔行傳弘決》（T46n1912）二處直涉：其一〔T46 0178c26〕「佛以現喻喻此初後。譬如焦炷非初不離初非後不離後。燈喻菩薩道。炷喻無明。焰如初地相應智慧。乃至金剛三昧相應智慧焦無明惑」——與本論論③「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」〔T25 0585c21〕逐字相承，僅「喻／譬」「焦／燋」之異，是為本品論釋文之直引；其二〔T46 0333a24〕「初引大論三處焦炷者。意引乾慧別在菩薩斷惑之位」，釋《摩訶止觀》之「三處焦炷」，並續云「故大論七十八燈炷品云。十地有二。一菩薩初地為初焰。二聲聞見地為初焰。若獨菩薩地即歡喜地為初焰」〔T46 0333a27〕——逕以「燈炷品」稱本品（用字與本論底本起題一致），而卷次作「七十八」，與本品實在卷七十四、七十五不符；本帳依「誠實記、不強解」之則，誌錄此一卷次差異之關聯，不判其為誤抑或異本卷第所致。湛然《法華玄義釋籤》（T33n1717）三處用「燋炷」：〔T33 0886a12〕跨行一見（「問大論三處明燋炷」之引語）、〔T33 0886a19〕「此以三教為問，見地燋炷置而不論」、〔T33 0886a26〕「答意者，雖有利鈍，斷位必定」——皆於十地見地與斷位之議中用之，並自誌所指為「謂乾慧地，初地，初住」〔T33 0886a13〕。智顗《法華玄義》（T33n1716）與智顗《釋禪波羅蜜次第法門》（T46n1916）：「燈炷」「燈喻」「燋炷」「焦炷」「深奧品」全數零命中，其「八人地」之見（T33n1716 三見、T46n1916 一見）皆三乘共十地之通義獨立引述，未點名本品，負命題結案。零命中亦是帳，不以他品之引例充填。

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，阿鞞跋致三品之收（品五十五→五十六→五十七·硬鏈本論自身）。 本品經①起處即承前二品——論自誌其序：「須菩提聞佛上二品中說阿鞞跋致具足相；入此品，佛方開四無礙門，更欲說阿鞞跋致相」〔T25 0581a22〕。前品〈轉不轉品〉明轉不轉之相，本品乃開「深奧處」以極其所住。校勘層亦留機械承續之痕：本品 star 重引注二十二條中三條之目標注落於品五十六範圍（〔T25 0577a28〕二條共用、〔T25 0579c23〕一條，見第八目）——同一異讀跨品共注，底本編碼層自證兩品相連。

其二，「非初非後」與「非是非離」之相承（品內前後互證）。 之上論①以泥瓶喻釋「如，非是色、非離色」〔T25 0581c13〕，之下經③以燈炷喻立『非初焰、非離初焰』之四句——前者遮體用之即離，後者遮時位之初後，同一遮詮句式而所遮各異，論體自成經緯。

其三，十地之兩配與二乘共法（本論自繫舊說）。 論③逐地皆分「聲聞人」與「於菩薩」兩配，並於「菩薩地」下存「有人言」一解〔T25 0586a22〕，於「辟支佛地」下附譯語「辟支迦，秦言因緣，亦名覺」〔T25 0586a19〕——羅什譯場釋梵名之痕，如實誌錄。此三乘共十地之說，為吉藏所承而別立共不共之辨（見第六目），亦為天台判位之所本（智顗以「八人真斷為初炎」，見第六目）。

其四，後世徵引（天台三部正命中·如實誌）。 智顗《摩訶止觀》二處、湛然《止觀輔行傳弘決》二處、湛然《法華玄義釋籤》三處，皆以本品燈炷（焦炷／燋炷）喻與十地斷位為據（詳第六目·《摩訶止觀》之二處中〔T46 0010b08〕作「焦、炷」中隔頓號，故連續字串回搜僅一命中，字串命中數非徵引處數）；其中《止觀輔行傳弘決》〔T46 0178c26〕一段與本論論③逐字相承，為本輯至此天台系引本論最密之一例。又湛然稱本品作「燈炷品」而卷次作「七十八」，與實卷不符，誌關聯不判。與品四十四至五十二「天台全數零命中」之型迥異，本品為正命中案例，如實分層誌錄。

其五，寶庫掛鏈（穩定徵引·軟引）。 本品『非初心、非離初心而得菩提』之相續義、燈炷喻之四句遮詮、十地逐地兩配之位次義、『不取相、不壞相』之中道行、三三昧應三根之化他義，為般若道位與相續義之論藏所本，落穩定徵引〔T25n1509 燈炷品·卷七十四–七十五〕；心經／金剛經／唯識諸帙引本論處尚未定稿，故軟引，俟其逐字核存。此屬般若義下貫諸經之承衍，誌錄不判。

八、校本與版本說明

本品底本為《大智度論》卷七十四至七十五〔T25 0580b02–0587b21〕（品身正文自品題〔T25 0580b02〕起，之上訖卷末題「大智度論卷第七十四」〔T25 0584c05〕，之下自續題「大智度論釋燈喻品第五十七之餘」〔T25 0584c08〕起，終於「以是因緣故，具說三三昧，教化眾生」〔T25 0587b19〕迄，次品起於 0587b21）；所釋經校本為《摩訶般若波羅蜜經》〈深奧品〉〔T08 0343c15 起，訖 0346c28 前〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆本品〔X24n0451 0307a23–0310b22〕前）、慧影《大智度論疏》（X46n0791，本品存科判銜接一段〔0896c12–0896c15〕）、均正《大乘四論玄義》（X46n0784，本品之引在〔0646b10〕以下）；天台三部正命中（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（石本密集·聖本次之·本品無聖乙、【CB】校訂型三條皆不帶麗藏頁碼）。 本品校記之 witness 分佈與品四十五至四十七迥異：石本為最密之單見本（「燋／焳」一字之異即佔十三處，見下），聖本次之，宋元明宮四本多同組出；聖乙本於本品零見（品四十五至四十七之大出於此已止），麗乙、南藏、北藏單見型零見，CBETA 依麗藏校訂之【CB】型三條（〔T25 0580c09〕「槃【CB】｜樂【大】」、〔T25 0582a14〕與〔T25 0582a16〕「日【CB】｜曰【大】｜日【宋】【元】【明】【宮】」二條，後者為 star 同型共注），皆不帶麗藏或他藏之交叉引頁碼——與品四十七「五條皆帶 K14 頁碼、三條帶第二重交叉引」之型不同，如實誌錄負結果。

「燋／焳」一字十三見（石本全品一貫替換·專列誌型·本帳逐條重數為十三）。 本品燈炷喻相關句中，底本之「燋」字石本一貫作「焳」，全品凡十三處：〔0584c20〕二見、〔0584c21〕、〔0584c22〕、〔0584c23〕二見（以上經③燈炷段六見）、〔0585c16〕、〔0585c17〕、〔0585c18〕二見、〔0585c19〕、〔0585c23〕、〔0585c25〕（以上論③合喻段七見，另〔0585c18〕同行有「自／目」一條夾於其間）。十三處之中，首見〔0584c20〕為原生注，其餘十二見皆 star 重引共用該注（見下表）。石本此一字異貫穿全品而未見義理歧異，僅字形異；湛然《法華玄義釋籤》引本品作「燋炷」（用字同底本）、《止觀輔行傳弘決》作「焦炷」（第三形），三形並見，誌錄不判。

star 條二十二（跨品目標三條·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）凡二十二，隨條標明於下表；逐條核其 corresp 目標：十九條之目標落於本品範圍內（品內原生），三條之目標落於品五十六〈轉不轉品〉範圍——〔T25 0580b03〕【經】字注與〔T25 0582a20〕【經】字注（二條共用目標 note(0577011)＝〔T25 0577a28〕注）、〔T25 0581c03〕「以／已」條（目標 note(0579025)＝〔T25 0579c23〕注）——與品四十七（二十二條、跨品三條）數與型皆同，如實誌錄。品內十九條之目標集中於七注：note(0584020)＝〔0584c20〕「燋／焳」注十二見、note(0584021)＝〔0584c22〕「非／不」注二見、note(0582004)＝〔0582a14〕「日／曰」注一見、note(0583008)＝〔0583c05〕「若／若波羅蜜」注一見、note(0585009)＝〔0585b20〕「故」注一見、note(0585004)＝〔0585a20〕「作／住」注一見、note(0585005)＝〔0585a21〕「如／如甚」注一見。

傍註型 note（type＝rest·二條·專列）。 本品另有 CBETA type="rest" 之傍註說明二條，非 lem／rdg 之異讀而是校記之附語，隨條標於下表：〔T25 0584c15〕「至【大】｜在【聖】【石】」條附「聖本有傍註在或本三字」、〔T25 0586a16〕「得【大】｜無著【聖】【石】」條附「但聖本有傍註得或本三字」——皆記聖本寫卷旁另書異文之實況，如實誌錄。又〔T25 0583c12〕一條之 lem 與二 rdg 本身即為底本之夾註（inline note）：「（財施章）【大】｜（施財竟）【宋】【元】【宮】｜施財竟【明】｜（財施竟）【石】」——四造之中明本不作夾註而作正文，餘三造作夾註，如實照錄括號之有無。

品題 note 層（不在 app 清單之內·已於第四目專列）。 品題〔T25 0580b02〕之 note(0580006)、品題前一錨〔T25 0580b01〕之 note(0580005)「卷第七十四終【石】」、卷七十四末〔T25 0584c04〕之 note(0584014)「不分卷【石】」三條屬品題／卷題 note 層，工作底本 app 清單一百三十三條未含之（清單以 app 元素為準），故於第四目專列全帳，此處不重出。

校勘總帳（一百三十三條全量對帳·底本原樣）。 下依工作底本原樣傳錄——本品校記合計一百三十三條 app，與機械重計值 app 133 機械相合。app 條依底本出現序全量列之，內含 star-corresp 重引二十二條（隨條標明目標注號與目標所在）、傍註型 note 二條（隨條標明）。異本讀法並列保存，正文仍從現行底本讀法：

app 條（一百三十三·底本出現序·star-corresp 隨條標明）

〔T25 0580b03〕【經】【大】｜〔－〕【宋】【宮】（star·corresp→note(0577011)＝跨品〔T25 0577a28〕品五十六注·共用）
〔T25 0580b04〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0580b08〕是【大】｜是阿鞞跋致【元】【明】
〔T25 0580b11〕是【大】｜是四【宋】【元】【明】【宮】
〔T25 0580b14〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0580b16〕提【大】｜提言【元】【明】【石】
〔T25 0580b17〕能【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0580b28〕故【大】｜故故【宋】【元】【明】【宮】
〔T25 0580c09〕槃【CB】｜樂【大】
〔T25 0580c20〕應【大】｜應念【石】
〔T25 0580c21〕正【大】｜政【石】
〔T25 0580c25〕樂【大】｜喜【石】
〔T25 0581a04〕餘【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581a05〕億【大】｜憶【石】
〔T25 0581a08〕欲【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581a18〕語言【大】｜言語【宋】【元】【明】
〔T25 0581a20〕實【大】｜實相【石】
〔T25 0581a20〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581a26〕佛【大】｜佛言【宋】【元】【明】【宮】
〔T25 0581a26〕樂說【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581b01〕哉【大】｜哉善哉【石】
〔T25 0581b08〕此【大】｜北【宮】
〔T25 0581b22〕為定，定【大】｜為空空【宋】【元】【明】【宮】【石】
〔T25 0581b22〕故【大】｜〔－〕【石】
〔T25 0581c03〕以【大】｜已【宋】【元】【明】【宮】（star·corresp→note(0579025)＝跨品〔T25 0579c23〕品五十六注·共用）
〔T25 0581c06〕空【大】｜空相【宋】【元】【明】【宮】
〔T25 0581c18〕住【大】｜惡【石】
〔T25 0581c29〕畜【大】｜眾【宋】【宮】
〔T25 0582a12〕一念因【大】｜念一日【宋】【元】【明】
〔T25 0582a12〕事【大】｜事却【石】
〔T25 0582a13〕軟【大】｜濡【宋】【元】【明】【宮】
〔T25 0582a14〕日【CB】｜曰【大】｜日【宋】【元】【明】【宮】
〔T25 0582a16〕日【CB】｜曰【大】｜日【宋】【元】【明】【宮】（star·corresp→note(0582004)＝品內〔T25 0582a14〕注·共用）
〔T25 0582a20〕【經】【大】｜〔－〕【宋】【宮】（star·corresp→note(0577011)＝跨品〔T25 0577a28〕品五十六注·共用）
〔T25 0582a21〕沙【大】｜〔－〕【明】
〔T25 0582a22〕於【大】｜於汝【宋】【元】【明】【宮】【石】
〔T25 0582a29〕須菩提！於【大】｜於須菩提【宋】【元】【明】【宮】【石】
〔T25 0582b07〕行【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0582c20〕多【大】｜多甚多【石】
〔T25 0582c22〕阿【大】｜是阿【宋】【元】【明】【宮】
〔T25 0583a04〕法【大】｜法空【石】
〔T25 0583a08〕不【大】｜不遠【宋】【元】【明】【宮】【石】
〔T25 0583a28〕想【大】｜相【宋】【元】【明】【宮】
〔T25 0583b01〕相【大】｜相中【石】
〔T25 0583b19〕如【大】｜如隨【石】
〔T25 0583b20〕善【大】｜諸善【石】
〔T25 0583b23〕切【大】｜世【宋】【宮】
〔T25 0583c05〕若【大】｜若波羅蜜【石】
〔T25 0583c12〕（財施章）【大】｜（施財竟）【宋】【元】【宮】｜施財竟【明】｜（財施竟）【石】（傍註型 app·底本夾註「財施章」諸本異作·見第八目）
〔T25 0583c22〕若【大】｜若波羅蜜【石】（star·corresp→note(0583008)＝品內〔T25 0583c05〕注·共用）
〔T25 0583c22〕劫等【大】｜等劫【石】
〔T25 0583c27〕如是【大】｜〔－〕【石】
〔T25 0584a03〕學【大】｜巧學【宋】【元】【明】【宮】【石】
〔T25 0584a16〕邊【大】｜邊亦【宋】【元】【明】【宮】
〔T25 0584a17〕眾【大】｜陰【石】
〔T25 0584a26〕不【大】｜〔－〕【元】【明】【石】
〔T25 0584b02〕相法【大】｜法相【石】
〔T25 0584b06〕無【大】｜無有【石】
〔T25 0584b07〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0584b18〕增【大】｜增無【石】
〔T25 0584b21〕我【大】｜〔－〕【宮】
〔T25 0584b22〕謂【大】｜諸【宋】【元】【明】【宮】｜〔－〕【石】
〔T25 0584b26〕即是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0584b26〕相【大】｜相即【石】
〔T25 0584b27〕壞【大】｜增【石】
〔T25 0584c05〕論【大】｜論釋【宋】【宮】（卷七十四末題注·見第四目）
〔T25 0584c08〕大智度論釋燈喻品第五十七之餘（卷七十五）【大】｜大智度論卷第七十五釋第五十七品下訖五十九品【宋】【宮】｜大智度論卷第七十五釋第五十七品下訖第五十九品【元】｜大智度論卷第七十五釋深奧品第五十七之下【明】｜大智度經論卷第七十五釋第五十六品下訖第五十八品【聖】（卷七十五續題一注五造·宋元宮「訖五十九品」·明「深奧品」·聖 -1 階「第五十六品」·見第四目）
〔T25 0584c13〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0584c15〕至【大】｜在【聖】【石】（傍註 note type＝rest：「聖本有傍註在或本三字」·見第八目）
〔T25 0584c17〕增【大】｜增益【聖】【石】
〔T25 0584c20〕燋【大】｜焳【石】
〔T25 0584c20〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0584c21〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0584c22〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0584c22〕非【大】｜不【聖】
〔T25 0584c23〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0584c23〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0584c24〕亦【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0585a05〕是【大】｜是諸【聖】【石】
〔T25 0585a09〕非【大】｜不【聖】（star·corresp→note(0584021)＝品內〔T25 0584c22〕注·共用）
〔T25 0585a17〕以【大】｜〔－〕【聖】【石】
〔T25 0585a17〕是【大】｜〔－〕【石】
〔T25 0585a20〕作【大】｜住【石】
〔T25 0585a21〕如【大】｜如甚【宋】【元】【明】【宮】
〔T25 0585a22〕深【大】｜深甚深【宋】【元】【明】【宮】【聖】
〔T25 0585b05〕行【大】｜相【元】【明】【聖】【石】
〔T25 0585b07〕佛告須菩提【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0585b20〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0585b21〕故【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0585009)＝品內〔T25 0585b20〕注·共用）
〔T25 0585b25〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0585c16〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c17〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c18〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c18〕自【大】｜目【元】【明】
〔T25 0585c18〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c19〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c23〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c24〕非【大】｜不【聖】（star·corresp→note(0584021)＝品內〔T25 0584c22〕注·共用）
〔T25 0585c25〕燋【大】｜焳【石】（star·corresp→note(0584020)＝品內〔T25 0584c20〕注·共用）
〔T25 0585c26〕心【大】｜意【聖】【石】
〔T25 0586a01〕心【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0586a04〕於【大】｜〔－〕【石】
〔T25 0586a08〕智【大】｜〔－〕【元】【明】【聖】【石】
〔T25 0586a14〕貪【大】｜貪等【聖】
〔T25 0586a16〕得【大】｜無著【聖】【石】（傍註 note type＝rest：「但聖本有傍註得或本三字」·見第八目）
〔T25 0586a18〕少【大】｜小【聖】
〔T25 0586a18〕緣【大】｜緣初【聖】【石】
〔T25 0586a19〕深【大】｜察【聖】
〔T25 0586a24〕行【大】｜得【宋】【元】【明】【宮】
〔T25 0586a24〕他【大】｜地【宋】【元】【明】【宮】
〔T25 0586b04〕道【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0586b06〕初【大】｜初亦【聖】【石】
〔T25 0586b15〕相【大】｜相名必【宋】【宮】
〔T25 0586b16〕不【大】｜〔－〕【宋】【宮】
〔T25 0586b19〕言【大】｜曰【石】
〔T25 0586b27〕翻【大】｜憣【聖】【石】
〔T25 0586c02〕住【大】｜〔－〕【宋】【宮】
〔T25 0586c03〕作【大】｜住【石】（star·corresp→note(0585004)＝品內〔T25 0585a20〕注·共用）
〔T25 0586c07〕作【大】｜是【聖】
〔T25 0586c14〕如【大】｜如甚【宋】【元】【明】【宮】（star·corresp→note(0585005)＝品內〔T25 0585a21〕注·共用）
〔T25 0586c16〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0586c19〕故【大】｜故心【聖】【石】
〔T25 0586c24〕真【大】｜直【宋】【元】【明】【宮】【聖】
〔T25 0587a08〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0587a10〕已【大】｜以【聖】
〔T25 0587a18〕有【大】｜〔－〕【宋】【宮】
〔T25 0587a21〕相【大】｜性【石】
〔T25 0587a29〕雜【大】｜異【聖】【石】
〔T25 0587b01〕作【大】｜行【石】
〔T25 0587b04〕筋【大】｜𮏴【宋】【宮】【石】
〔T25 0587b08〕想【大】｜念【聖】【石】
〔T25 0587b19〕以【大】｜是以【宋】【元】【明】【宮】
〔T25 0587b20〕生【大】｜生釋第五十六品竟，大智度經卷第七十五【石】（石本尾記「釋第五十六品竟，大智度經卷第七十五」·-1 階＋「大智度經」書名·見第四目）

以上一百三十三條，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〔0580b02〕注、品題前〔0580b01〕注、卷七十四末〔0584c04〕注與卷題〔0584c05〕條、卷七十五續題〔0584c08〕條、品末尾記〔0587b20〕條）已於第四目與本目專列，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 0343c15〕起至下品前）內之校勘 witness 逐條統計，本帳未展開（唯品題 mulu 一條與品題 app 一條〔T08 note 0343021〕已逐字核，見第四目其五、其六），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 74 and 75. It shares Fascicle 74 with the preceding chapter, "Turning and Not Turning", Chapter 56, and follows directly on from it—the chapter title 「大智度論釋燈炷品第五十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lamp-wick, the Fifty-seventh"〔T25 0580b02〕 stands in the middle of Fascicle 74 (it is not a title at the head of a fascicle), and the point where the preceding chapter ends is the point where this chapter begins; when the fascicle-end title 「大智度論卷第七十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-four"〔T25 0584c05〕 is reached, this chapter is not yet finished, and Fascicle 75 begins it again with the continuation title 「大智度論釋燈喻品第五十七之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lamp Simile, the Fifty-seventh, the remainder"〔T25 0584c08〕, 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 chapter name in the continuation title reads 「燈喻」 tr. "lamp simile" and not 「燈炷」 tr. "lamp-wick" as in the opening title; both places are written outright in the main text of the 【大】 text, and neither is a variant reading of another text (see Section IV in detail). The closing boundary of this chapter runs up to 「以是因緣故，具說三三昧，教化眾生」 tr. "For these reasons the three samādhi are fully taught, to teach and transform beings"〔T25 0587b19〕; the next chapter, "Entering Samādhi in a Dream", Chapter 58, begins at 0587b21.

The whole chapter has ten thousand one hundred and forty-three pure Chinese characters (the mechanically recounted value). This edition divides it into two units at the fascicle boundary; the pure Chinese characters of the two units, the First Part (the Fascicle 74 section) and the Last Part (the Fascicle 75 section), recounted independently in this ledger, are six thousand two hundred and fifty-six and three thousand eight hundred and eighty-seven; their sum, ten thousand one hundred and forty-three, agrees with the mechanically recounted value given above, with a difference of zero—not of the same type as the differences of a dozen or so characters seen repeatedly in the ledgers of Chapters 38 to 47; recorded as it is. The imbalance between the two units (about one to zero point six two) is the natural result of cutting at the fascicle boundary; this edition has already ruled on it, and it is not discussed further.

The structure within the chapter is three Sūtra and three Treatise sections, alternating, divided into two units at the fascicle boundary. The First Part takes in Sūtra ①, Treatise ①, Sūtra ②, and Treatise ②, with the range〔0580b02–0584c05〕: 【經】〔T25 0580b03〕, 【論】〔T25 0581a06〕, 【經】〔T25 0582a20〕, 【論】〔T25 0583c04〕. The Last Part takes in Sūtra ③ and Treatise ③, with the range〔0584c06–0587b21 前〕: 【經】〔T25 0584c13〕, 【論】〔T25 0585b25〕. All six labels stand exactly at the head of their blocks, with no embedded type of transition. The cut point is tied to the fascicle boundary and falls exactly between the end of Treatise ② and Sūtra ③—the fascicle boundary is the boundary between sūtra and treatise, and no sūtra or treatise section is split by the cut (this ledger rechecked line by line the working drafts of the two units: immediately after the three lines of the continuation title comes the 【經】 label, with no remnant of Treatise ②; recorded as it is).

As to the number of questions and answers, this chapter has seven groups at the top level in all (the two units were searched back for 「問曰」 tr. "Question" and 「答曰」 tr. "Answer", and each was recounted against the base text with a label-tolerant regex: seven questions, seven answers, the numbers agreeing; the three groups of the First Part〔0581b03／0581b20／0581c21〕 are all in Treatise ①, and the four groups of the Last Part〔0585b26／0586a25／0586c07／0587b12〕 are all in Treatise ③; Treatise ② has zero questions and answers at the top level). 「釋曰」 tr. "Explanation" appears twice〔0581a06〕〔0583c04〕, as the markers with which Treatise ① and Treatise ② begin; Treatise ③ does not begin with 「釋曰」 tr. "Explanation", but enters the treatise directly by restating the sūtra's question with 「須菩提問佛：以初心得無上道，為用後心得者」 tr. "Subhūti asks the Buddha: is the unsurpassed path obtained by the first mind, or is it obtained by the last mind?"〔T25 0585b25〕; recorded as it is. 「有人言」 tr. "Someone says" appears three times〔0581b21〕〔0581b22〕〔0586a22〕—the first two are within the answer of the second group of Treatise ①, setting side by side two accounts, of the three samādhi and of outer emptiness; the last is within the gloss of 「菩薩地」 tr. "the bodhisattva ground" in Treatise ③, bringing out a separate explanation; in none of them is the treatise-author seen to decide between them or to adopt or reject one, and they are recorded side by side.

The structure of the speakers: Sūtra ① begins with Subhūti praising the merits of the avaivartika, and the Buddha opens up the meaning of the profound; the exchanges back and forth all bear the explicit words 「白佛言」 tr. "said to the Buddha", 「佛告」 tr. "the Buddha told", 「佛言」 tr. "the Buddha said", 「須菩提言」 tr. "Subhūti said", and 「佛讚」 tr. "the Buddha praised"; Sūtra ② carries on the Buddha's continuous teaching of the preceding section, with the weighing-similes 「遠離般若波羅蜜／一日如說修行」 tr. "apart from prajñāpāramitā / for a single day practises as taught" exchanged back and forth in seven rounds, and at the end turns to the question of dharmas arising from causes and conditions; Sūtra ③ answers the difficulty of 「初心後心」 tr. "the first mind and the last mind" with the simile of the lamp-wick, goes on to open the ten grounds, and at the end, in the chained counter-question form 「於汝意云何」 tr. "what do you think", sets out the meanings of the mark of the arising and ceasing of the mind, abiding as suchness abides, practising within the highest meaning, the emptiness of specific marks, and bringing beings to accomplishment with the three samādhi. In all three treatise sections the speaker is the treatise-author asking and answering himself; Treatise ② and Treatise ③ further restate the sūtra's questions and answers in the narrative form 「須菩提問／佛答」 tr. "Subhūti asks / the Buddha answers" (four groups in Treatise ②〔0584a16〕〔0584a18〕〔0584b23〕〔0584b24〕, one group at the opening of Treatise ③), which is not the formal format of 「問曰／答曰」 tr. "Question / Answer", and they are not counted in the number of question-and-answer pairs.

II. Terms Examined

The profound · the profound place. The backbone of the first half of the whole chapter, and also the source of this chapter's alternative name (see Section IV in detail). Subhūti asks where the avaivartika abides, and the Buddha answers him with a string of names: 「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. "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."〔T25 0580b18〕 Next he extends it to all dharmas: 「一切法亦是深奧義。」 tr. "All dharmas too have the profound meaning."〔T25 0580b22〕 And what makes them deep lies not in the kind of dharma but in its 「如」 tr. "suchness": 「色如深奧故，色深奧」 tr. "because the suchness of form is profound, form is profound"〔T25 0580b27〕. The treatise explains its layers with the utmost fineness—「深」 tr. "deep" does not mean that the names are hard to understand; it means that the emptiness is the emptiness of attaining the path: 「非直口說名字故空；分別解諸有相，內不見有我，外不見定實法。」 tr. "It is not empty merely because the mouth says the name; discriminating and understanding all existent marks, within he sees no self, and without he sees no fixed, real dharma."〔T25 0581b04〕 Therefore it says: 「此空是得道空，非但口說，是故言深。」 tr. "This emptiness is the emptiness of attaining the path, not merely what the mouth says; therefore it is called deep."〔T25 0581b08〕 One layer further: 「復次，空亦復空；若著是空，則有過失，是不名深。」 tr. "Furthermore, emptiness too is empty; if one clings to this emptiness, there is a fault, and it is not called deep."〔T25 0581b09〕—empty and empty again, not clinging to emptiness even within emptiness: only this is deep.

Suchness · is not · is not apart from. A sentence pattern shared by the two halves of this chapter. Sūtra ①: 「是色如，非是色、非離色」 tr. "this suchness of form is not form and is not apart from form"〔T25 0580c02〕. The answer in the lamp-wick simile of Sūtra ③ and the closing sentence of the ten grounds both use the four-position negation 「非…亦非離…」 tr. "not … nor apart from …" (see Section III in detail). The treatise makes it clear with the simile of the clay and the pot (see Section III); the landing point of its meaning is 「因緣生法無自性，無自性故即是畢竟空」 tr. "a dharma born of causes and conditions has no self-nature; because it has no self-nature, it is ultimate emptiness"〔T25 0581c02〕—「是空相是一切諸法實體，不因內外有」 tr. "this mark of emptiness is the real substance of all dharmas; it does not exist by reason of within or without"〔T25 0581c05〕. It further gathers the names into one emptiness: 「是空有種種名字，所謂無相、無作、寂滅、離、涅槃等。」 tr. "This emptiness has all kinds of names, namely the signless, non-action, quiescence, separation, nirvāṇa, and so on."〔T25 0581c06〕

The emptiness samādhi · outer emptiness (two accounts set side by side). Within the answer of the second group of Treatise ①, 「有人言」 tr. "someone says" appears twice: one account, 「三三昧——空、無相、無作；心數法名為定，定故能觀諸法空」 tr. "the three samādhi—emptiness, the signless, non-action; the mental-factor dharma is called concentration, and because of concentration one can contemplate the emptiness of dharmas"〔T25 0581b21〕; the other account, 「外所緣色等諸法皆空，緣外空故名為空三昧」 tr. "the dharmas taken as outer objects, form and the rest, are all empty; because it takes outer emptiness as its object, it is called the emptiness samādhi"〔T25 0581b22〕. The treatise-author takes neither extreme and teaches the middle way: 「離是二邊說中道，所謂諸法因緣和合生，是和合法無有一定法故空。」 tr. "Leaving these two extremes, he teaches the middle way, namely: dharmas arise from the coming together of causes and conditions, and because this dharma of coming together has no single fixed dharma, it is empty."〔T25 0581b29〕 The two accounts are recorded side by side; the treatise-author does not judge which is right and which wrong, and this ledger follows him.

Numberless · immeasurable · boundless · inexhaustible. The discernment of four names in the final passage of Sūtra ②. 「無數者，名不墮數中」 tr. "Numberless means not falling within number"〔T25 0583a11〕; that measure is unfindable is called immeasurable; that the bounds of dharmas are unfindable is called boundless. The treatise gathers them into one: 「四事名雖異，義是一，所謂畢竟空。」 tr. "Though the names of the four matters differ, the meaning is one, namely ultimate emptiness."〔T25 0584a24〕 It further sets out why immeasurable merit can be obtained: 「若菩薩初學般若時，煩惱力強，般若力弱；漸漸得般若力，斷諸煩惱、滅諸戲論」 tr. "When the bodhisattva first trains in prajñā, the strength of the afflictions is strong and the strength of prajñā is weak; gradually he obtains the strength of prajñā, severs the afflictions, and extinguishes idle discourse"〔T25 0584a11〕.

Cannot be spoken · neither increase nor decrease · the mark of suchness. The axis on which Sūtra ② is gathered up. 「一切法不可說。一切法不可說相即是空，是空不可說。」 tr. "All dharmas cannot be spoken. The mark of all dharmas that cannot be spoken is emptiness, and this emptiness cannot be spoken."〔T25 0583b03〕 From "cannot be spoken", neither increase nor decrease is established〔T25 0583b05〕; from neither increase nor decrease comes the question 「云何得阿耨多羅三藐三菩提」 tr. "how then is anuttarā samyaksaṃbodhi obtained", and the Buddha answers it with 「一切法如相是名阿耨多羅三藐三菩提」 tr. "the mark of suchness of all dharmas is called anuttarā samyaksaṃbodhi"〔T25 0583b23〕. The treatise explains 「寂滅」 tr. "quiescence" as its mark: 「寂滅者，不增不減、不高不下，滅諸煩惱、戲論，不動不壞、無所障礙。」 tr. "Quiescence: neither increasing nor decreasing, neither high nor low, extinguishing the afflictions and idle discourse, unmoved and indestructible, without any obstruction."〔T25 0584b26〕 The First Part as a unit closes on the one sentence 「若菩薩常念無上道寂滅相，令一切法皆同寂滅相」 tr. "if the bodhisattva constantly thinks of the mark of quiescence of the unsurpassed path, and makes all dharmas alike the mark of quiescence"〔T25 0584c01〕.

The first mind · the last mind · mind and mental-factor dharmas are not together. The difficulty with which the Last Part as a unit opens. Subhūti raises the difficulty: 「是初心不至後心，後心不在初心」 tr. "this first mind does not reach the last mind, and the last mind is not in the first mind"〔T25 0584c15〕; if mind and mental-factor dharmas are not together, then roots of goodness do not accumulate; how then is awakening obtained? The treatise sets out the cause of the difficulty on his behalf: 「若但以初心得、不以後心者，菩薩初發心，便應是佛」 tr. "if it were obtained only by the first mind and not by the last mind, then the bodhisattva, on first arousing the mind, would already be the Buddha"〔T25 0585c06〕; 「是後心亦不離初心，若無初心，則無後心。初心集種種無量功德，後心則具足；具足故能斷煩惱習，得無上道。」 tr. "This last mind too is not apart from the first mind; if there were no first mind, there would be no last mind. The first mind gathers all kinds of immeasurable merit, and the last mind then fulfils it; because it is fulfilled, he can sever the afflictions and their habitual residues and obtain the unsurpassed path."〔T25 0585c10〕—the four positions are negated and it returns to the continuity of causes and conditions: this is the pivot of the meaning of this chapter.

The ten grounds (from the ground of dry wisdom to the Buddha ground). The headings of Sūtra ③: 「具足乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」 tr. "he fulfils the ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground, the bodhisattva ground, the Buddha ground"〔T25 0585a03〕. The treatise glosses them ground by ground, and divides every ground into two matchings, the śrāvaka and the bodhisattva: 「乾慧地」 tr. "the ground of dry wisdom"—the śrāvaka diligently makes effort and keeps the precepts, 「雖有智慧，不得禪定水則不能得道，故名乾慧地」 tr. "though he has wisdom, without obtaining the water of meditative concentration he cannot attain the path; therefore it is called the ground of dry wisdom"〔T25 0586a03〕, and for the bodhisattva it runs from the first arousing of the mind up to before obtaining compliant acceptance; 「性地」 tr. "the ground of the stage of nature" is 「聲聞人，從煖法乃至世間第一法」 tr. "for the śrāvaka, from the dharma of warmth up to the highest worldly dharma"〔T25 0586a05〕, and for the bodhisattva it is obtaining compliant acceptance and obtaining the water of meditative concentration; 「八人地」 tr. "the ground of the person of the eight" is 「從苦法忍乃至道比智忍，是十五心」 tr. "from the acceptance of the dharma of suffering up to the acceptance of the subsequent knowledge of the path: these are the fifteen minds"〔T25 0586a08〕, and for the bodhisattva it is the acceptance of the non-arising of dharmas, entering the bodhisattva's position; 「見地」 tr. "the ground of seeing" is 「初得聖果，所謂須陀洹果。於菩薩則是阿鞞跋致地」 tr. "first obtaining a noble fruit, namely the fruit of the srota-āpanna. For the bodhisattva it is the ground of the avaivartika"〔T25 0586a10〕; 「薄地」 tr. "the ground of thinning" is 「或須陀洹、或斯陀含，欲界九種煩惱分斷故」 tr. "either the srota-āpanna or the sakṛdāgāmin, because the nine kinds of afflictions of the desire realm are partly severed"〔T25 0586a11〕; 「離欲地」 tr. "the ground of freedom from desire" is freedom from the greed and the other afflictions of the desire realm, and for the bodhisattva it is obtaining the five supernormal powers; 「已作地」 tr. "the ground of what has been done" is 「聲聞人得盡智、無生智，得阿羅漢。於菩薩，成就佛地」 tr. "the śrāvaka obtains the knowledge of exhaustion and the knowledge of non-arising, and obtains arhatship. For the bodhisattva, it is accomplishing the Buddha ground"〔T25 0586a16〕; 「辟支佛地」 tr. "the pratyekabuddha ground" is attaining the path by contemplating the deep dharma of causes and conditions, with the translator's gloss attached, 「辟支迦，秦言因緣，亦名覺」 tr. "pratyeka in the language of Qin means causes and conditions; it is also called awakening"〔T25 0586a19〕; for 「菩薩地」 tr. "the bodhisattva ground" two explanations stand together, one saying from the ground of dry wisdom up to the ground of freedom from desire, and from the Ground of Joy up to the Ground of the Dharma Cloud, the other saying 「有人言：從一發心來乃至金剛三昧，名菩薩地」 tr. "Someone says: from the first arousing of the mind onward up to the vajra samādhi is called the bodhisattva ground"〔T25 0586a22〕; 「佛地」 tr. "the Buddha ground" is 「一切種智等諸佛法，菩薩於自地中行具足，於他地中觀具足」 tr. "the dharmas of the buddhas, the omniscience of all kinds and the rest: the bodhisattva fulfils them in practice within his own ground, and fulfils them in contemplation within the other grounds"〔T25 0586a23〕. The ten grounds are gathered up in one sentence: 「十地具足故，得無上道。」 tr. "Because the ten grounds are fulfilled, he obtains the unsurpassed path."〔T25 0586b04〕

the ground of the person of the eight (the wording of the base text of this treatise). In the base text, Sūtra ③ and Treatise ③ read 「八人地」 tr. "the ground of the person of the eight" at every place, and not one of the one hundred and thirty-three collation notes of the whole chapter records a difference of 「人／忍」 tr. "person / acceptance" at this place; the corresponding position in the sūtra explained, T223, also reads 「八人地」 tr. "the ground of the person of the eight"〔T08 0346b04〕. Junzheng's Profound Meaning of the Four Mahāyāna Treatises, citing the sūtra text of the ten grounds of this chapter, reads 「八忍地」 tr. "the ground of the eight acceptances", and gives a gloss of his own to reconcile the two forms (see Sections IV and VI in detail); recorded without judgement.

Abiding as suchness abides · the limit of reality · practising within the highest meaning. The bones of the counter-question form of Sūtra ③. The mind that has ceased does not arise again; the arising of the mind is the mark of ceasing; the mark of ceasing is not itself ceasing—turned this way and that in difficulty until reasoning is exhausted, Subhūti then answers from what he himself has realised: 「世尊！亦如是住，如如住。」 tr. "World-Honored One! It abides just so, abiding as suchness abides."〔T25 0585a18〕 Yet 「如如住」 tr. "abiding as suchness abides" still may not be taken at once as the limit of reality, and the treatise explains why: 「如名一切法實相，心實相亦名如」 tr. "suchness is the name for the real mark of all dharmas; the real mark of the mind is also called suchness"〔T25 0586c09〕, 「今實際即是涅槃，須菩提久貴涅槃故，不能即以心為涅槃」 tr. "now the limit of reality is nirvāṇa; because Subhūti has long prized nirvāṇa, he cannot at once take the mind as nirvāṇa"〔T25 0586c11〕. Next it makes clear that suchness and the mind are neither one nor different: 「如是一相、不二相；心憶想分別因緣生故，是二相」 tr. "suchness is one mark, a non-dual mark; because the mind arises from the causes and conditions of recollection, imagining, and discrimination, it is a dual mark"〔T25 0586c18〕; 「一切法皆有如，云何離如而有心」 tr. "all dharmas have suchness; how could there be a mind apart from suchness"〔T25 0586c21〕. As to the place of practice, it says 「若菩薩摩訶薩如是行，為無處所行」 tr. "if the bodhisattva-mahāsattva practises thus, he practises for no place at all"〔T25 0585a29〕; and, fearing a fall into annihilation, it turns and says 「是菩薩摩訶薩如是行，為第一義中行，二行不可得故」 tr. "this bodhisattva-mahāsattva, practising thus, practises within the highest meaning, because the two practices are unfindable"〔T25 0585b04〕.

Not grasping at marks · not destroying marks · the emptiness of specific marks. The criterion at the end of Sūtra ③. 「是菩薩摩訶薩知一切諸法自相空故」 tr. "because this bodhisattva-mahāsattva knows that all dharmas are empty of specific marks"〔T25 0585b15〕, therefore with respect to dharmas he neither grasps at marks nor destroys marks. The treatise brings out the two harms: 「若取相，是相皆虛誑妄語，有諸過失；若破相，則墮斷滅中，亦多過失」 tr. "If one grasps at marks, these marks are all false and deceptive, lying words, and there are faults; if one breaks marks, one falls into annihilation, and there are also many faults"〔T25 0587a15〕; therefore 「取相即是有法，不取相即是無法；方便力故，離是有、無二邊，行於中道」 tr. "to grasp at a mark is the dharma of existence; not to grasp at a mark is the dharma of non-existence; by the power of skilful means he leaves these two extremes of existence and non-existence and practises the middle way"〔T25 0587a17〕. And the emptiness of specific marks does not keep itself either: 「自相空破一切法相，亦自破其相。」 tr. "The emptiness of specific marks breaks the marks of all dharmas, and also breaks its own mark."〔T25 0587a20〕

The three samādhi bringing beings to accomplishment (emptiness · the signless · non-action). The practice with which the whole chapter is gathered up. Sūtra ③: 「菩薩摩訶薩住是自相空中，為眾生故入三三昧，用三三昧成就眾生。」 tr. "The bodhisattva-mahāsattva, abiding in this emptiness of specific marks, enters the three samādhi for the sake of beings, and with the three samādhi brings beings to accomplishment."〔T25 0585b16〕 The treatise matches the three samādhi to three illnesses of beings: because they make vows and receive bodies, 「菩薩以是無作三昧斷眾生作願」 tr. "the bodhisattva with this non-action samādhi severs the vow-making of beings"〔T25 0587b03〕; because they reckon a self and what belongs to a self, 「菩薩以空三昧斷眾生我、我所心，令住空中」 tr. "the bodhisattva with the emptiness samādhi severs beings' minds of I and mine, and makes them abide in emptiness"〔T25 0587b08〕; because they grasp at the marks of male and female, beautiful and ugly, 「菩薩以是無相三昧斷眾生諸相，令住無相」 tr. "the bodhisattva with this signless samādhi severs the marks of beings, and makes them abide in the signless"〔T25 0587b11〕. At the end it concludes with the two kinds of faculties, keen and dull: 「眾生根有利、鈍。利根者聞空，即得無相、無作。」 tr. "Beings' faculties are keen or dull. Those of keen faculties, hearing emptiness, at once obtain the signless and non-action."〔T25 0587b13〕 Those of dull faculties, hearing emptiness, grasp at a mark of emptiness, and so the signless is taught for them; those who know emptiness and the signless and yet still want to make a body, and so non-action is taught for them.

III. Similes and Stories

The principal similes of this chapter fall into two layers: the First Part uses four similes—the man of lust thinking of the woman, the clay pot, the taking of medicine, and the vajra—to help complete the meanings 「一日行般若勝恒沙劫」 tr. "one day of practising prajñā surpasses kalpas as the sands of the Ganges" and 「非即非離」 tr. "neither identical nor apart"; the Last Part sets up the tenet of the whole chapter with the one simile of the lamp-wick, and at the end gathers up the teaching of the three samādhi with the simile of the tied bird.

The simile of the man of much lust who makes an appointment (a sūtra simile · carrying on the meaning 「一念超劫」 tr. "one thought passes beyond kalpas"). A simile the Buddha himself sets up: 「譬如多婬欲人與端正淨潔女人共期」 tr. "As when a man of much lust makes an appointment with a beautiful, clean, and comely woman"〔T25 0580c21〕; the woman is hindered and cannot come at the time, and the man's thoughts are with her moment after moment—in one day and one night his thoughts are very many. With this simile the Buddha likens the bodhisattva's mindfulness of prajñā: 「菩薩摩訶薩念般若波羅蜜，如般若波羅蜜中說，行是道，一念頃超越劫數」 tr. "the bodhisattva-mahāsattva who is mindful of prajñāpāramitā and practises this path as it is taught within prajñāpāramitā, in the space of a single thought passes beyond a number of kalpas"〔T25 0580c27〕. The treatise explains why this simile is taken: the thoughts of beings arise and cease moment by moment and continue without being noticed; only in the man of lust, whose 「心深著所欲，不遂情故，心生憶念、取相」 tr. "mind clings deeply to what it desires, and because the feeling is not fulfilled, the mind gives rise to recollection and grasps at marks"〔T25 0582a08〕, is initial and sustained thought the easiest to notice, and so it is taken as the simile—taking its 「念之密」 tr. "density of thought", not its 「所念之事」 tr. "thing thought of".

The simile of the clay pot (a treatise simile · carrying on the meaning 「非是非離」 tr. "neither identical nor apart"). 「譬如以泥為瓶，泥非即是瓶、不離泥有瓶，亦不得言無瓶。」 tr. "As when clay is made into a pot: the clay is not the pot, yet there is no pot apart from the clay, nor can one say there is no pot."〔T25 0581c13〕—one simile in three clauses, matching exactly the threefold division of the sūtra text 「如，非是色、非離色」 tr. "suchness is not form and is not apart from form", and also laying in advance the ground for the four positions of the lamp-wick simile of the Last Part.

The simile of the mild medicine and the medicine of great strength (a treatise simile · carrying on the meaning 「疾得成佛」 tr. "swiftly becoming a Buddha"). 「如人服軟藥，一歲乃差病；服大力藥，一日能差。」 tr. "As when a person takes a mild medicine and is cured of the illness only after a year, but takes a medicine of great strength and can be cured in a single day."〔T25 0582a13〕—practising the five perfections, one becomes a Buddha only after a very long time; practising prajñāpāramitā, one swiftly becomes a Buddha; the medicine does not differ as to the illness, but its strength differs.

The simile of the vajra shattering the mountain (a treatise simile · carrying on the meaning 「福德清淨故，勝」 tr. "because the merit is pure, it is superior"). 「如金剛雖小，能摧破大山。」 tr. "As with the vajra: though small, it can shatter a great mountain."〔T25 0584a02〕—the bodhisattva knows that merit is false and deceptive, empty, and without firmness, and his mind does not cling; because this merit is pure it surpasses other merit, small in measure and great in strength.

The simile of the lamp-wick (a sūtra simile · the tenet of the whole chapter · the source of the chapter name). The Buddha first sets out his purpose in taking a simile: 「我當為汝說譬喻，智者得譬喻，則於義易解」 tr. "I shall tell you a simile; when the wise obtain a simile, the meaning is easily understood"〔T25 0584c18〕; next he puts the question: 「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」 tr. "As when a lamp is lit: is it the first flame that burns the wick? Or the last flame that burns the wick?"〔T25 0584c19〕 Subhūti answers with the four-position negation: it is not the first flame that burns the wick, nor is it apart from the first flame; it is not the last flame that burns the wick, nor is it apart from the last flame; the Buddha asks again in return, 「炷為燋不」 tr. "is the wick burned or not", and Subhūti then takes it up, saying 「世尊！炷實燋」 tr. "World-Honored One! The wick is really burned"〔T25 0584c23〕—the four positions negated to the end and yet the fact not destroyed: the whole force of this simile lies in this one sentence. Applying it to the Dharma, he says: 「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」 tr. "he does not obtain anuttarā samyaksaṃbodhi by the first mind, nor does he obtain anuttarā samyaksaṃbodhi apart from the first mind"〔T25 0584c24〕, and so on up to 「是中菩薩摩訶薩從初發意行般若波羅蜜，具足十地，得阿耨多羅三藐三菩提」 tr. "herein the bodhisattva-mahāsattva, from the first arousing of intent, practises prajñāpāramitā, fulfils the ten grounds, and obtains anuttarā samyaksaṃbodhi"〔T25 0584c29〕. The treatise matches a meaning to each thing: 「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」 tr. "the lamp stands for the bodhisattva path; the wick stands for ignorance and the other afflictions; the flames are like the wisdom that accords with the first ground and so on up to the wisdom that accords with the vajra samādhi"〔T25 0585c21〕, 「燋無明等煩惱炷，亦非初心智焰，亦非後心智焰，而無明等煩惱炷燋盡，得成無上道」 tr. "what burns the wick of ignorance and the other afflictions is neither the flame of wisdom of the first mind nor the flame of wisdom of the last mind, and yet the wick of ignorance and the other afflictions is burned up, and the unsurpassed path is accomplished"〔T25 0585c23〕. It further proves it by direct perception: 「汝自見炷燋，非初非後而炷燋」 tr. "You yourself see that the wick is burned: it is neither the first nor the last, and yet the wick is burned"〔T25 0585c18〕—you see with the fleshly eye that the wick is burned; I see with the Buddha-eye that the bodhisattva attains the path; the two matters share one principle of causes and conditions.

The story of Mañjuśrī in the Śūraṃgama Sūtra (a sūtra citation · carrying on the meaning 「菩薩行辟支佛事」 tr. "the bodhisattva does the work of a pratyekabuddha"). The treatise, answering 「何以故不說菩薩似辟支佛地」 tr. "why is a ground of the bodhisattva resembling the pratyekabuddha ground not spoken of", first says 「餘地不說名字，辟支佛地說辟支佛名字故」 tr. "because for the other grounds the name is not spoken, while for the pratyekabuddha ground the name of the pratyekabuddha is spoken"〔T25 0586a26〕, then says 「菩薩能分別知眾生可以辟支佛因緣度者，是故菩薩以智慧行辟支佛事」 tr. "the bodhisattva can discriminate and know the beings who can be delivered by the causes and conditions of a pratyekabuddha; therefore the bodhisattva, with wisdom, does the work of a pratyekabuddha"〔T25 0586a28〕, and cites as evidence 「如《首楞嚴經》中，文殊尸利七十二億反作辟支佛」 tr. "as in the Śūraṃgama Sūtra, Mañjuśrī seventy-two koṭi times became a pratyekabuddha"〔T25 0586b01〕.

The four positions of arising and ceasing in the Abhidharma Sūtra (a treatise citation · carrying on the meaning 「一心不得二時」 tr. "one mind cannot have two times"). The treatise refutes 「心滅相即是滅」 tr. "the mark of the mind's ceasing is itself ceasing", citing, 「如《阿毘曇經》說」 tr. "as the Abhidharma Sūtra says"〔T25 0586b21〕, the distinctions of dharmas that arise / dharmas that do not arise, dharmas about to arise / dharmas not about to arise, dharmas that cease / dharmas that do not cease, dharmas about to cease / dharmas not about to cease, and making clear that 「生法現在一心中有二種：一者、生，二者、欲滅」 tr. "an arising dharma, within one present mind, has two kinds: first, arising; second, about to cease"〔T25 0586b23〕; arising is not the mark of being about to cease, and so it cannot be said that the mark of ceasing is itself ceasing.

The simile of the bird tied with a cord (a treatise simile · carrying on the meaning 「邪願必墮」 tr. "a wrong vow surely falls"). Beings make vows and receive bodies in the six destinies; 「久久皆當破壞墮落；譬如以繩繫鳥，繩盡復還」 tr. "after a very long time they will all be destroyed and fall; as when a bird is tied with a cord: when the cord runs out, it comes back again"〔T25 0587b02〕—the power of the vow is like the cord, and the cord has a time when it runs out; therefore the bodhisattva severs their vow-making with the non-action samādhi.

The simile of sinews, bones, blood, and skin (a treatise simile · carrying on the meaning 「空三昧斷我我所」 tr. "the emptiness samādhi severs I and mine"). 「但有筋骨、五藏，血塗、皮裹，不淨充滿，風隨心動作」 tr. "There are only sinews and bones and the five viscera, smeared with blood and wrapped in skin, filled with impurity, the wind moving and acting as the mind directs"〔T25 0587b04〕—the body is thus, and the mind too arises and ceases without abiding, like an illusion, like a transformation; yet beings, seeing marks of coming and going and of speech, then say there is a person and a self; therefore it is severed with the emptiness samādhi.

Not delightful for the space of a finger-snap (a sūtra citation · carrying on the meaning 「無作三昧」 tr. "the non-action samādhi"). At the end the treatise cites the words of a sūtra: 「離菩薩身，餘身彈指頃不可樂，何況久住」 tr. "apart from the bodhisattva's body, any other body is not delightful even for the space of a finger-snap, how much less to abide in it long"〔T25 0587b18〕—those who know emptiness and the signless and yet still want to make a body are stopped with this; therefore non-action is taught.

IV. The Sūtra Passage Explained

The full ledger of the seven forms of the chapter name (lamp-wick · lamp simile · lamp-pillar · the profound · pure land · returning merit · abiding in awakening). The variant forms of this chapter's name are the richest seen so far in this collection, seven forms in all, found across seven sources: the base text of this treatise, the collation texts, the sūtra explained, and the works of three ancient masters. Each is recorded, side by side without judgement; the chapter name in this edition follows the base text of this treatise, 「燈炷品」 tr. "Chapter on the Lamp-wick" (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).

First, the full ledger of the note on the opening chapter title〔T25 0580b02〕. The base text (Taishō) reads 「大智度論釋燈炷品第五十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lamp-wick, the Fifty-seventh", twelve characters; the Ishiyama text reads, in nineteen characters, 「摩訶般若波羅蜜品第五十六燈柱品卷七十五」 tr. "Chapter on Mahāprajñāpāramitā, the Fifty-sixth, Chapter on the Lamp-wick (in the graphic variant with ‘pillar’ for ‘wick’), Fascicle Seventy-five"—a double difference: first, the numbering is -1, 「第五十六」 tr. "the Fifty-sixth" and not 「第五十七」 tr. "the Fifty-seventh", continuing the 「聖／石 -1 階」 tr. "-1 step of the Shōgozō / Ishiyama" pattern consistent through Chapters 44 to 48 and 52; second, the wording is 「燈柱」 tr. "lamp-wick (in the graphic variant with ‘pillar’)" and not 「燈炷」 tr. "lamp-wick"; the Song, Yuan, and Palace texts read, in twelve characters, 「大智論釋深奧品第五十七上」 tr. "Great Treatise, Commentary on the Chapter on the Profound, the Fifty-seventh, first part", and the note further records 「但論上元本有度字，宮本上字上有品字」 tr. "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’"; the Ming text reads, in seventeen characters, 「釋深奧品第五十七之上經作燈炷深奧品」 tr. "Commentary on the Chapter on the Profound, the Fifty-seventh, the first part; the sūtra has Chapter on the Lamp-wick and the Profound"—the Ming interlinear note says outright 「經作燈炷深奧品」 tr. "the sūtra has Chapter on the Lamp-wick and the Profound", that is, it acknowledges of itself that the chapter name of the sūtra explained is the compound name 「燈炷深奧」 tr. "the Lamp-wick and the Profound" (these words agree word for word with the collation note on the T223 side; see Fifth).

Second, the two chapter titles within the base text itself differ in one character. The opening title〔T25 0580b02〕 reads 「燈炷」 tr. "lamp-wick", and the continuation title of Fascicle 75〔T25 0584c08〕 reads 「大智度論釋燈喻品第五十七之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lamp Simile, the Fifty-seventh, the remainder"; both places are written outright in the main text of the 【大】 text, and the collation notes do not record a difference in this character—that is, the two chapter titles within the Taishō base text differ from each other in form, which is not a variant reading across editions; recorded as it is.

Third, the continuation title of Fascicle 75: one note in five forms〔T25 0584c08〕. The base text reads 「大智度論釋燈喻品第五十七之餘（卷七十五）」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lamp Simile, the Fifty-seventh, the remainder (Fascicle Seventy-five)", eighteen characters; the Song and Palace read 「大智度論卷第七十五釋第五十七品下訖五十九品」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-five, commentary on the fifty-seventh chapter, last part, ending at chapter fifty-nine", and the Yuan reads 「大智度論卷第七十五釋第五十七品下訖第五十九品」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-five, commentary on the fifty-seventh chapter, last part, ending at the fifty-ninth chapter" (the note further records 「但訖下元本有第字」 tr. "but below the character for ‘ending at’ the Yuan edition has the ordinal character")—the three texts Song, Yuan, and Palace record that the close of Fascicle 75 in fact crosses the boundaries of three chapters, 57 to 59; the Ming reads 「大智度論卷第七十五釋深奧品第五十七之下」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-five, Commentary on the Chapter on the Profound, the Fifty-seventh, the last part", once again using 「深奧」 tr. "the profound"; the Shōgozō reads 「大智度經論卷第七十五釋第五十六品下訖第五十八品」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Seventy-five, commentary on the fifty-sixth chapter, last part, ending at the fifty-eighth chapter"—the -1 step of the Shōgozō appears again, and the title of the book reads 「大智度經論」 tr. "Great Wisdom-Crossing Sūtra-Treatise".

Fourth, the Ishiyama's difference in fascicle order (taking this whole chapter as Fascicle 75). Taking three notes together, one can see that the Ishiyama text has its own set of fascicle boundaries: at the anchor just before the chapter title〔T25 0580b01〕 the note reads 「卷第七十四終【石】」 tr. "end of Fascicle Seventy-four, in the Ishiyama"; at the end of Fascicle 74 of the Taishō〔T25 0584c04〕 the note reads 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama"—the Ishiyama does not divide the fascicle at the Taishō's fascicle boundary; at the end of the chapter〔T25 0587b20〕 the note reads 「生釋第五十六品竟，大智度經卷第七十五」 tr. "beings; end of the commentary on the fifty-sixth chapter; the Great Wisdom-Crossing Sūtra, Fascicle Seventy-five"—the Ishiyama closes Fascicle 75 where this chapter ends, taking 「大智度經」 tr. "Great Wisdom-Crossing Sūtra" as the book title and numbering it 「第五十六品」 tr. "the fifty-sixth chapter" (the -1 step, corresponding from head to tail with the chapter title). The three notes point the same way: the Ishiyama takes this whole chapter as its Fascicle 75, which does not agree with the Taishō's fascicle boundaries; recorded without judgement, and the mechanism is not forcibly explained. Further, the note on the characters of the fascicle-end title of Fascicle 74〔T25 0584c05〕, 「論【大】｜論釋【宋】【宮】」 tr. "treatise, in the Taishō | commentary on the treatise, in the Song and Palace", belongs to a difference in the wording of the fascicle title.

Fifth, the two forms of the chapter name on the side of the sūtra explained, T223 (newly checked in this ledger). In the table of contents of T223 this chapter is cb:mulu level="1" n="58" with the displayed text 「57 深奧品」 tr. "57 Chapter on the Profound"〔T08 0343c15〕, and the body chapter title reads 「摩訶般若波羅蜜經深奧品第五十七」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Profound, the Fifty-seventh"〔T08 0343c15〕; below it there is a separate interlinear note, 「丹本燈炷品」 tr. "Khitan edition: Chapter on the Lamp-wick"〔T08 0343c16〕—the Khitan edition (the Khitan Canon), on the side of the sūtra explained, uses the name 「燈炷」 tr. "lamp-wick" outright, agreeing word for word with the opening title of the base text of this treatise. One step further: the two characters 「深奧」 tr. "the profound" in the T223 chapter title have a collation note of their own (note 0343021), reading 「深奧【大】，燈炷【聖】，燈炷深奧【宋】【元】【明】【宮】」 tr. "the profound, in the Taishō; the lamp-wick, in the Shōgozō; the lamp-wick and the profound, in the Song, Yuan, Ming, and Palace"—that is, the four texts Song, Yuan, Ming, and Palace of T223 read exactly the compound name 「燈炷深奧」 tr. "the Lamp-wick and the Profound", and the Shōgozō reads 「燈炷」 tr. "the Lamp-wick". Someone might suspect that the Ming interlinear note of this treatise, 「經作燈炷深奧品」 tr. "the sūtra has Chapter on the Lamp-wick and the Profound", does not agree with the single name 「深奧」 tr. "the profound" of the displayed text of T223; having returned to the disk and rechecked the T223 collation note word for word, this ledger can record: the Ming interlinear note of this treatise, 「經作燈炷深奧品」 tr. "the sūtra has Chapter on the Lamp-wick and the Profound", agrees word for word with the reading of the Ming text of T223, and does not disagree; the reason it differs from the displayed text is only that the displayed text follows the reading of 【大】 (the Taishō base text); recorded as it is.

Sixth, the recurrence and return to order of the n attribute of the T223 mulu. This ledger independently scanned the chapter-level mulu sequence of T223; around this chapter it runs: n=55 with the displayed text 「54 大如品」 tr. "54 Chapter on the Great Suchness", n=56 with the displayed text 「55 不退品」 tr. "55 Chapter on Non-retrogression", n=56 with the displayed text 「56 堅固品」 tr. "56 Chapter on Firmness", n=58 with the displayed text 「57 深奧品」 tr. "57 Chapter on the Profound", n=59 with the displayed text 「58 夢行品」 tr. "58 Chapter on Dream Conduct"—n=56 recurs at the two places 「55 不退品」 tr. "55 Chapter on Non-retrogression" and 「56 堅固品」 tr. "56 Chapter on Firmness", after which it skips 57 and goes straight to 58, returning to the regular pattern. This is a marking phenomenon of the index layer of the CBETA T223 XML, of the same type as that seen in Chapters 46 to 52; following the existing standing ruling, it is taken as it is and not judged again, and it is only recorded that this chapter too has one instance.

Seventh, the names transmitted by the three masters Jizang, Huiying, and Junzheng. Jizang's Commentary on the Larger Sūtra reads 「深奧品第五十七」 tr. "Chapter on the Profound, the Fifty-seventh" in both its table of contents and its main text〔X24n0451 0307a23〕 (the list in the general table of contents is the same, see〔X24n0451 0195c01〕), of one line with the displayed text of T223; yet elsewhere, discussing the stations of severance in the ten grounds, Jizang calls this chapter's simile outright 「燈炷喻」 tr. "the lamp-wick simile"—「若依燈炷喻者，明無有菩薩諸天深入禪定」 tr. "If one goes by the lamp-wick simile, it makes clear that there are no bodhisattvas or gods who enter deeply into meditative concentration"〔X24n0451 0335b03〕; so Jizang's tradition also knew the name 「燈炷」 tr. "lamp-wick". Huiying's Commentary reads in its table of contents 「釋灯喻品第五十七之餘」 tr. "Commentary on the Chapter on the Lamp Simile, the Fifty-seventh, the remainder"〔X46n0791 0896c12〕 (「灯」 tr. "lamp (variant form)" is a variant form of 「燈」 tr. "lamp", of one line with 「燈喻」 tr. "lamp simile" in the continuation title of the base text of this treatise), and in the same line of his commentary he brings out yet another ancient name: 「第五十七品釋論者，名為淨土品。何故次燈炷明淨土品論？」 tr. "The commentary-treatise on the fifty-seventh chapter is named the Chapter on the Pure Land. Why, after the lamp-wick, is the treatise of the Chapter on the Pure Land made clear?"〔X46n0791 0896c12〕—「淨土品」 tr. "Chapter on the Pure Land" is an ancient name on the side of the commentary-treatise, and Huiying himself states the reason for his division: 「明不退菩薩具智斷二德，自行既足，唯應以嚴國為事接化眾生，故次此後明淨土品論」 tr. "It makes clear that the non-retrogressing bodhisattva is complete in the two virtues of wisdom and severance; his own practice being sufficient, he should only take the adornment of the land as his task, receiving and transforming beings; therefore after this the treatise of the Chapter on the Pure Land is made clear"〔X46n0791 0896c13〕. Junzheng's Profound Meaning of the Four Mahāyāna Treatises lists three names at once: 「此或題灯炷啄品，或歸功德品，或云住菩提品。」 tr. "This is sometimes titled Chapter on Lamp-wick Pecking, or Chapter on Returning Merit, or is called Chapter on Abiding in Awakening."〔X46n0784 0646b11〕—as for the character in 「灯炷啄」 tr. "lamp-wick pecking" that is 「啄」 tr. "peck", this ledger transcribes it word for word following the base text, and does not presume to emend it.

In sum: grouping the variant graphic forms into their lines (「燈柱」 tr. "lamp-wick (the graphic variant with ‘pillar’)" and 「灯炷啄」 tr. "lamp-wick pecking" go to the 「燈炷」 tr. "lamp-wick" line; the compound name 「燈炷深奧」 tr. "the Lamp-wick and the Profound" is an overlapping use of the 「深奧」 tr. "profound" line and the 「燈炷」 tr. "lamp-wick" line), the name of this chapter has seven forms in all—lamp-wick · lamp simile · lamp-pillar · the profound · pure land · returning merit · abiding in awakening; divided by transmission, the 「燈炷／燈喻」 tr. "lamp-wick / lamp simile" line (two places in the base text of this treatise, the Khitan and Shōgozō texts of T223, Huiying, Junzheng, Zhanran) and the 「深奧」 tr. "profound" line (the Song, Yuan, Palace, and Ming of this treatise, the Taishō base text of T223, Jizang) run in parallel, and there is in addition 「淨土品」 tr. "Chapter on the Pure Land", the ancient name on the side of the commentary-treatise, and the two names recorded by Junzheng, 「歸功德」 tr. "returning merit" and 「住菩提」 tr. "abiding in awakening". The full ledger of the seven forms is recorded side by side, without judging which name is the original.

Junzheng cites the sūtra as reading 「八忍地」 tr. "the ground of the eight acceptances" (recorded side by side without judgement · not a collation note of this treatise). Junzheng cites the sūtra text of the ten grounds in Sūtra ③ of this chapter as 「具足乾慧地、性地、八忍地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」 tr. "he fulfils the ground of dry wisdom, the ground of the stage of nature, the ground of the eight acceptances, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground, the bodhisattva ground, the Buddha ground"〔X46n0784 0646b14〕; its third ground reads 「八忍地」 tr. "the ground of the eight acceptances", a different character from the 「八人地」 tr. "the ground of the person of the eight" of the base text of this treatise and of the sūtra explained, T223. Not one of the one hundred and thirty-three collation notes of the whole chapter of this treatise records a difference at this place, and the corresponding position of T223〔T08 0346b04〕 also reads 「八人地」 tr. "the ground of the person of the eight"—by the rule against false criteria for negative claims, zero records in the collation notes do not constitute evidence that 「無此異文」 tr. "there is no such variant reading"; only the fact that 「均正所引異於底本」 tr. "what Junzheng cites differs from the base text" is recorded. Further, Junzheng has a gloss of his own reconciling the two forms: 「八忍地者，三三然義，三乘不同。在見諦中，有八忍之位，是八忍人，故名八人地也。」 tr. "As for the ground of the eight acceptances: its meaning goes by threes, the three vehicles differing. Within the seeing of the truths there is the station of the eight acceptances; these are persons of the eight acceptances, and therefore it is called the ground of the person of the eight."〔X46n0784 0646c20〕—Junzheng explains by 「八忍之位」 tr. "the station of the eight acceptances" the name 「八人」 tr. "the person of the eight", and the two forms are used side by side in his book (「八忍地」 tr. "the ground of the eight acceptances" appearing three times, 「八人地」 tr. "the ground of the person of the eight" three times); this ledger transcribes both word for word, recorded side by side without judgement.

Full comparative reading of the quoted sūtra (two-sided collation · sentence-by-sentence check of the opening · a comparison group of five strings). The opening of Sūtra ① in this treatise is almost word for word the same as "The Profound" in the sūtra explained—this treatise reads 「是阿鞞跋致菩薩摩訶薩大功德成就」 tr. "This avaivartika bodhisattva-mahāsattva is accomplished in great merit"〔T25 0580b03〕; T223 has the same passage as 「是阿惟越致菩薩摩訶薩大功德成就」 tr. "This avaivartika bodhisattva-mahāsattva is accomplished in great merit"〔T08 0343c17〕—the same opening in which Subhūti addresses the Buddha, the same scene structure (who praises, whom he praises, what virtue he praises), the wording almost entirely the same; 「阿鞞跋致／阿惟越致」 tr. "avaivartika (the treatise's transcription / the sūtra's transcription)" are two transcriptions of the same Sanskrit name, and 「四無礙智／四無閡智」 tr. "the four unobstructed knowledges (two written forms)" is a difference of graphic form. The lamp-wick passage of Sūtra ③ is likewise: this treatise reads 「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」 tr. "As when a lamp is lit: is it the first flame that burns the wick? Or the last flame that burns the wick?"〔T25 0584c19〕, and T223 reads 「譬如然燈，為用初焰燋炷？為用後焰燋炷？」 tr. "As when a lamp is lit: is it the first flame that burns the wick? Or the last flame that burns the wick?"〔T08 0346a20〕 (a difference of 「燃／然」 tr. "light (two written forms)"); after 「是初心不至後心，後心不在初心」 tr. "this first mind does not reach the last mind, and the last mind is not in the first mind", this treatise reads 「如是心心數法不俱」 tr. "thus mind and mental-factor dharmas are not together", while T223 reads 「如是心、心數法不具，云何善根增益」 tr. "thus mind and mental-factor dharmas are not complete; how are roots of goodness increased"〔T08 0346a17〕 (a difference of 「不俱／不具」 tr. "not together / not complete"); recorded as it is and not forcibly explained. Comparison group: the five streams of Chinese characters 「為用初焰燋炷」 tr. "is it the first flame that burns the wick", 「炷實燋」 tr. "the wick is really burned", 「非初焰燋炷亦非離初焰」 tr. "it is not the first flame that burns the wick, nor is it apart from the first flame", 「具足乾慧地性地八人地見地薄地」 tr. "fulfils the ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning", and 「用初心得阿耨多羅三藐三菩提用後心得阿耨多羅三藐三菩提」 tr. "obtains anuttarā samyaksaṃbodhi by the first mind, obtains anuttarā samyaksaṃbodhi by the last mind" each appear only once in the whole of T25n1509 and in the whole of T08n0223 (once each; on the T25 side all fall within this chapter, and on the T08 side all fall within the range of "The Profound"〔T08 0343c15–0346c28 前〕); the alignment is unique, with no other chapter to confuse it—not the weak judgement of searching one text with the words of another. Judged 「異名同品」 tr. "different name, same chapter" (two forms of the chapter name, the body of the chapter the same word for word). The three 【論】 layers of this treatise are a structural expansion of the treatise form; the sūtra explained has no such layer, and they are not variant readings. The entry-by-entry statistics of the collation witnesses on the T223 side within the scope of the comparative reading for this chapter were not unfolded in this ledger (only the one mulu entry of the chapter title and the one app entry of the chapter title have been checked word by word; see Fifth and Sixth); 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 a single lamp-wick. The four positions exhaust the negation of 「初焰燋／後焰燋」 tr. "the first flame burns / the last flame burns", and yet the one sentence 「炷實燋」 tr. "the wick is really burned" does not move—what is negated is the view that grasps and clings, not the fact. Its meaning can be summed up in five layers.

First, depth lies not in being hard to understand but in emptiness too being empty. 「深奧處者，空是其義」 tr. "The profound place: emptiness is its meaning"〔T25 0580b18〕, yet the depth of emptiness does not lie in the twists and turns of names—「非直口說名字故空」 tr. "it is not empty merely because the mouth says the name"〔T25 0581b04〕; nor does it stop at breaking existence—「復次，空亦復空；若著是空，則有過失，是不名深」 tr. "Furthermore, emptiness too is empty; if one clings to this emptiness, there is a fault, and it is not called deep"〔T25 0581b09〕. Empty, and not clinging to emptiness: only this is called the emptiness of attaining the path; this is the knife-edge of the first half of this chapter.

Second, the profound is not confined to the side of emptiness; all dharmas are deep because of suchness. 「一切法亦是深奧義」 tr. "All dharmas too have the profound meaning"〔T25 0580b22〕, and the reason is 「色如深奧故，色深奧」 tr. "because the suchness of form is profound, form is profound"〔T25 0580b27〕—it is not that there is another deep dharma outside form; the suchness of form is itself deep. Therefore 「是色如，非是色、非離色」 tr. "this suchness of form is not form and is not apart from form"〔T25 0580c02〕: to seek suchness apart from form is annihilation, to take form itself as suchness is permanence, and neither will do.

Third, one day of practice surpasses kalpas as the sands of the Ganges, and the judgement lies in clinging or not clinging. The seven rounds of weighing in Sūtra ② all compare the merit of kalpas as the sands of the Ganges 「遠離般若波羅蜜」 tr. "apart from prajñāpāramitā" with the merit of 「一日如說修行」 tr. "for a single day practising as taught", and find that it does not equal it〔T25 0582a24〕. The treatise does not speak in terms of quantity but in terms of purity: the bodhisattva 「知皆虛誑、空、無堅固」 tr. "knows that all of it is false and deceptive, empty, without firmness"〔T25 0583c29〕 and his mind does not cling; because the merit is pure it is superior—「如金剛雖小，能摧破大山」 tr. "as with the vajra: though small, it can shatter a great mountain"〔T25 0584a02〕. The same giving and keeping of the precepts: clinging to marks, it is bounded by quantity; not clinging, quantity cannot reach it.

Fourth, the simile of the lamp-wick: negating the four positions without destroying the fact. 「譬如燃燈，為用初焰燋炷？為用後焰燋炷？」 tr. "As when a lamp is lit: is it the first flame that burns the wick? Or the last flame that burns the wick?"〔T25 0584c19〕—the first flame does not burn it, the last flame does not burn it, apart from the first flame it does not burn, apart from the last flame it does not burn; and yet 「世尊！炷實燋」 tr. "World-Honored One! The wick is really burned"〔T25 0584c23〕. The four positions exhausted and the wick really burned: this is precisely the reality of the continuity of causes and conditions. Applied to the path: 「不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提」 tr. "he does not obtain anuttarā samyaksaṃbodhi by the first mind, nor does he obtain anuttarā samyaksaṃbodhi apart from the first mind"〔T25 0584c24〕—the first mind is not the Buddha, yet without the first mind there is no second or third mind; 「初心集種種無量功德，後心則具足」 tr. "the first mind gathers all kinds of immeasurable merit, and the last mind then fulfils it"〔T25 0585c11〕. The length of the bodhisattva path lies in its continuity; its not being broken does not lie in there being one permanent dharma running through it, but in condition after condition not being lost. This is where this chapter gets its name, and also where the treatise-author sets out his own method of testing: 「汝自見炷燋，非初非後而炷燋」 tr. "You yourself see that the wick is burned: it is neither the first nor the last, and yet the wick is burned"〔T25 0585c18〕—with what all eyes see in common, he proves what the Buddha-eye alone sees.

Fifth, the ten grounds are no separate dharma beyond the steps themselves, and the three samādhi are no two further gates beyond emptiness. Every one of the ten grounds is matched two ways, to the śrāvaka and to the bodhisattva, yet the conclusion is only one sentence: 「十地具足故，得無上道」 tr. "because the ten grounds are fulfilled, he obtains the unsurpassed path"〔T25 0586b04〕, and the reason is still the principle of the lamp-wick—「是諸法皆因緣和合故，非初、亦不離初，非後、亦不離後，而得無上道」 tr. "because all these dharmas are the coming together of causes and conditions, it is not the first nor apart from the first, not the last nor apart from the last, and yet he obtains the unsurpassed path"〔T25 0586b05〕. At the last it is gathered into practice: knowing the emptiness of specific marks, 「不取相即是無法；方便力故，離是有、無二邊，行於中道」 tr. "not to grasp at a mark is the dharma of non-existence; by the power of skilful means he leaves these two extremes of existence and non-existence and practises the middle way"〔T25 0587a17〕, and the three samādhi answer three illnesses—those of keen faculties, hearing emptiness, at once obtain the signless and non-action; for those of dull faculties, who grasp at a mark of emptiness, the signless is taught separately; for those who know emptiness and the signless yet still want to make a body, non-action is taught separately〔T25 0587b13〕. The chapter rises from 「深奧」 tr. "the profound" and is gathered up at 「教化眾生」 tr. "to teach and transform beings"〔T25 0587b19〕: the utmost point of depth is not that there is nothing that can be said; it is that it can be said and can be put to use.

VI. Divergent Readings of the Masters

For this chapter there are four ancient masters' readings: Jizang's commentary on the sūtra explained preserves a complete chapter devoted to it; Huiying's commentary on this treatise preserves, for this chapter, only one passage linking the divisions; Junzheng's book has a name-study and a cited explanation of the ten grounds; and the two Tiantai lines (Zhiyi's Great Calming and Contemplation, and Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation and Annotations on the Profound Meaning of the Lotus) have non-zero hits for this chapter—this is the second case of positive hits in the Tiantai line in this collection, after Chapter 56; recorded as it is. This section records the correspondence between what they comment on and cite and this chapter, without judging the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). Its line-by-line commentary on "The Profound" in the sūtra explained begins at〔X24n0451 0307a23〕 (the mulu together with the head 「深奧品第五十七」 tr. "Chapter on the Profound, the Fifty-seventh", immediately following the point where the commentary on Chapter 56, "Firmness", ends〔X24n0451 0306b15〕) and runs up to before〔X24n0451 0310b22〕 (the place where the next mulu, 「夢行品第五十八」 tr. "Chapter on Dream Conduct, the Fifty-eighth", begins; this section determines it by the continuous sequence of mulu), covering the whole of the sūtra of this chapter. Five things in it may be recorded. First, the explanation of the chapter name—Jizang cites a teacher's account of how 「深奧」 tr. "the profound" gets its name: 「作名師有時云：借喻入海斯潮奧避有無斷見也」 tr. "The master who made the name at one time said: it borrows the simile of entering the sea; this tide-depth avoids the annihilationist views of existence and non-existence"〔X24n0451 0307b01〕, taking entering the sea and avoiding the tide as a simile for avoiding the two views of existence and non-existence, and so it is named profound. Second, the threefold division of the whole chapter—「為三：第一、明自行功德無邊；二、明化他功德無邊；三、雙成二行得成」 tr. "In three: first, it makes clear that the merit of one's own practice is boundless; second, it makes clear that the merit of transforming others is boundless; third, it makes clear that both practices are accomplished together"〔X24n0451 0307b04〕, dividing the whole chapter into three: one's own practice, transforming others, and the two practices accomplished together. Third, the judgement on the three emptinesses—「佛答三空為深者，凡夫邪見空非深，二乘但空亦非深，此是菩薩不可得空，不見空不見不空，故名深也」 tr. "As for the Buddha answering that the three emptinesses are deep: the emptiness of the wrong views of ordinary people is not deep, and the mere emptiness of the two vehicles is also not deep; this is the bodhisattva's unfindable emptiness, which sees neither emptiness nor non-emptiness, and so it is called deep"〔X24n0451 0307c09〕. Fourth, the matching of the lamp-wick simile—「燈總譬菩薩十地也，炷喻無明等煩惱也。初炎初地智，後炎十地智，無明煩惱炷燋盡得佛道也」 tr. "The lamp stands in general for the ten grounds of the bodhisattva; the wick stands for ignorance and the other afflictions. The first flame is the wisdom of the first ground, the last flame the wisdom of the tenth ground; the wick of ignorance and the afflictions is burned up, and the Buddha path is attained"〔X24n0451 0309a14〕: this treatise reads 「燈譬菩薩道」 tr. "the lamp stands for the bodhisattva path"〔T25 0585c21〕, Jizang reads 「燈總譬菩薩十地」 tr. "the lamp stands in general for the ten grounds of the bodhisattva"; the things matched are the same, while the name of what is likened differs slightly; recorded side by side without judgement; Jizang also sets up four positions of his own: 「今明此是四禪，非即初燒，非離初燒，非離後燒，而因假名燒，四句不得，而因緣假名得也」 tr. "Now it is made clear that this is the four dhyānas: not burning at the first, not burning apart from the first, not burning apart from the last, and yet burning by reason of provisional name; the four positions are not obtained, and yet by causes and conditions and provisional name it is obtained"〔X24n0451 0309a07〕. Fifth, the shared and unshared character of the ten grounds—Jizang records a divergent account of his time, 「成論地論等師皆云乾慧等三乘共法，歡喜等是獨菩薩法」 tr. "The masters of the Treatise on the Establishment of Truth, of the Daśabhūmika treatise, and others all say that dry wisdom and the rest are dharmas shared by the three vehicles, while Joy and the rest are dharmas of the bodhisattva alone"〔X24n0451 0309a19〕, and his ground-by-ground matching mirrors this treatise: 「乾慧地者，未得定水，於小乘是四善根前也，於大乘未得順忍三十心前也」 tr. "The ground of dry wisdom: not yet having obtained the water of concentration; in the Small Vehicle it is before the four roots of goodness; in the Great Vehicle it is before the thirty minds, not yet having obtained compliant acceptance"〔X24n0451 0309a22〕, 「八人，小乘見道十五心，大乘無生忍入菩薩位也」 tr. "The person of the eight: in the Small Vehicle, the fifteen minds of the path of seeing; in the Great Vehicle, the acceptance of non-arising, entering the bodhisattva's position"〔X24n0451 0309a24〕, of the same type as the two-way matching ground by ground in Treatise ③ of this treatise; for 「菩薩地」 tr. "the bodhisattva ground" two explanations are kept: 「菩薩地二解：一云歡喜等，二即從初發心至法雲，皆名菩薩地也」 tr. "Two explanations of the bodhisattva ground: one says Joy and the rest; the second, from the first arousing of the mind up to the Dharma Cloud, all is called the bodhisattva ground"〔X24n0451 0309b07〕—mutually illuminating with the one explanation of 「有人言」 tr. "someone says" in Treatise ③ of this treatise; recorded side by side.

Huiying's Commentary (X46n0791) · only one passage linking the divisions survives (recorded as it is). It is the only ancient commentary explaining this treatise, and survives only in fragmentary fascicles. What survives for this chapter is a passage linking the divisions, of the type that looks back at the end of a fascicle〔X46n0791 0896c12–0896c15〕, which brings out the ancient name 「淨土品」 tr. "Chapter on the Pure Land" and speaks of how the next chapter carries on (the full text is seen in Section IV, Seventh); it is not a sentence-by-sentence commentary on the sūtra and treatise text of this chapter. The key words of the chapter name were searched back through the whole of X46n0791: 「灯喻」 tr. "lamp simile (variant form)" appears three times (〔0794b15〕〔0896c12〕〔0917b12〕, of which〔0896c12〕 is the table-of-contents title of this chapter), 「燈炷」 tr. "lamp-wick" twice (one across a line break at〔0806a01〕, one in the commentary text of this chapter at〔0896c12〕), and 「深奧品」 tr. "Chapter on the Profound" zero times (「深奧」 tr. "profound" appears once, at〔0895b20〕, in the common phrase 「深奧難明」 tr. "profound and hard to make clear", not the chapter name)—Huiying's tradition itself does not call this chapter by 「深奧」 tr. "the profound"; recorded as it is. 〔Another method of counting, restricted to the passage of this chapter, obtains one hit each for 「灯喻」 tr. "lamp simile (variant form)" and 「燈炷」 tr. "lamp-wick"; this ledger's count is for the whole file; the two numbers stand side by side and do not conflict, and this is noted so that later readers will not be in doubt.〕

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · a name-study and a cited explanation of the ten grounds. Under the section 「三乘十地」 tr. "the ten grounds of the three vehicles", Junzheng cites this chapter as evidence, beginning at〔X46n0784 0646b10〕 with 「大品第十七卷。梁武天子敬重此經」 tr. "The Larger Sūtra, fascicle seventeen. The Son of Heaven Wu of Liang revered this sūtra" and so on (below it there are two characters given as images; this ledger does not substitute 「□」 tr. "an empty-box mark" for them, and records as fact that they are images), lists three alternative names (see Section IV, Seventh), and cites word for word the sūtra text of the ten grounds of Sūtra ③ of this chapter〔X46n0784 0646b14〕 together with its concluding sentence, 「非初心得菩提，亦不離初心得菩提」 tr. "awakening is not obtained by the first mind, nor is awakening obtained apart from the first mind". In his ground-by-ground gloss, the sentence 「八忍地者，三三然義，三乘不同。在見諦中，有八忍之位，是八忍人，故名八人地也」 tr. "As for the ground of the eight acceptances: its meaning goes by threes, the three vehicles differing. Within the seeing of the truths there is the station of the eight acceptances; these are persons of the eight acceptances, and therefore it is called the ground of the person of the eight"〔X46n0784 0646c20〕 is precisely what reconciles the 「八人地」 tr. "the ground of the person of the eight" of the base text of this treatise with the 「八忍地」 tr. "the ground of the eight acceptances" of his own citation; recorded side by side without judgement.

The two Tiantai lines · a case of positive hits (a dedicated search, recorded as found). Zhiyi's Great Calming and Contemplation (T46n1911): the key words of the chapter name 「燈炷」 tr. "lamp-wick", 「燈喻」 tr. "lamp simile", 「燋炷」 tr. "burns the wick", and 「深奧品」 tr. "Chapter on the Profound" all give zero hits, but a search back with the variant character form 「焦炷」 tr. "scorches the wick" gives one hit—「《大論》判三處焦炷，則有三種菩薩斷惑。乾慧是伏惑，尚得為初炎；今取八人真斷為初炎」 tr. "The Great Treatise judges the scorching of the wick in three places, and so there are three kinds of bodhisattvas severing delusion. Dry wisdom is the suppression of delusion, yet may still count as the first flame; now we take the true severance of the person of the eight as the first flame"〔T46 0072c05〕: Zhiyi clearly uses the 「焦炷」 tr. "scorching of the wick" of the Great Treatise (that is, the lamp-wick simile of this chapter) to judge the stations at which bodhisattvas sever delusion, and uses the name 「八人」 tr. "the person of the eight"; this is a direct citation. Further, in the passage〔T46 0010b08〕「答：如《論》焦、炷，非初不離初，非後不離後」 tr. "Answer: as in the Treatise, the scorching and the wick: not the first yet not apart from the first, not the last yet not apart from the last", Zhiyi sets up the question 「為初心是，後心是？」 tr. "Is it the first mind, or is it the last mind?" and answers it, marking the source of the citation explicitly with 「如《論》」 tr. "as in the Treatise", restating word for word the four positions of first and last in the lamp-wick simile of this chapter; this too is a direct citation—the original text of this passage reads 「焦、炷」 tr. "the scorching, and the wick" (with a slight-pause mark between them), so a search back for the continuous string 「焦炷」 tr. "scorches the wick" gets only the one hit〔T46 0072c05〕; the number of string hits and the number of places cited must be counted separately: in T46n1911 the continuous string 「焦炷」 tr. "scorches the wick" has one hit, while the direct citations are in fact two places〔T46 0072c05〕〔T46 0010b08〕. 〔A search back with the four words 「燈炷／燈喻／燋炷／深奧品」 tr. "lamp-wick / lamp simile / burns the wick / Chapter on the Profound" gives zero hits in T46n1911; only after this ledger added the one form 「焦炷」 tr. "scorches the wick" were these positive hits obtained; noted here.〕 Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) bears on it directly in two places: the first〔T46 0178c26〕, 「佛以現喻喻此初後。譬如焦炷非初不離初非後不離後。燈喻菩薩道。炷喻無明。焰如初地相應智慧。乃至金剛三昧相應智慧焦無明惑」 tr. "The Buddha uses a present simile to illustrate this first and last. It is like the scorching of the wick: not the first yet not apart from the first, not the last yet not apart from the last. The lamp stands for the bodhisattva path. The wick stands for ignorance. The flames are like the wisdom that accords with the first ground, and so on up to the wisdom that accords with the vajra samādhi, which scorches the delusion of ignorance"—it carries on word for word from Treatise ③ of this treatise, 「燈譬菩薩道，炷喻無明等煩惱，焰如初地相應智慧乃至金剛三昧相應智慧」 tr. "the lamp stands for the bodhisattva path; the wick stands for ignorance and the other afflictions; the flames are like the wisdom that accords with the first ground and so on up to the wisdom that accords with the vajra samādhi"〔T25 0585c21〕, with only the differences 「喻／譬」 tr. "stands for (two words)" and 「焦／燋」 tr. "scorch / burn"; this is a direct citation of the treatise text of this chapter; the second〔T46 0333a24〕, 「初引大論三處焦炷者。意引乾慧別在菩薩斷惑之位」 tr. "As for first citing the Great Treatise on the scorching of the wick in three places: the intent is to cite dry wisdom as distinct, being the station at which bodhisattvas sever delusion", explains the 「三處焦炷」 tr. "scorching of the wick in three places" of the Great Calming and Contemplation, and goes on to say 「故大論七十八燈炷品云。十地有二。一菩薩初地為初焰。二聲聞見地為初焰。若獨菩薩地即歡喜地為初焰」 tr. "Therefore the Great Treatise, fascicle seventy-eight, the Chapter on the Lamp-wick, says: The ten grounds are of two kinds. One, the bodhisattva's first ground is the first flame. Two, the śrāvaka's ground of seeing is the first flame. If it is the bodhisattva-only grounds, then the Ground of Joy is the first flame"〔T46 0333a27〕—it calls this chapter outright 「燈炷品」 tr. "Chapter on the Lamp-wick" (in wording consistent with the opening title of the base text of this treatise), while the fascicle number reads 「七十八」 tr. "seventy-eight", which does not agree with this chapter's actual place in Fascicles 74 and 75; following the rule 「誠實記、不強解」 tr. "record honestly, do not forcibly explain", this ledger records the connection of this difference in fascicle number, and does not judge whether it is an error or the result of the fascicle order of a different edition. Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717) uses 「燋炷」 tr. "burns the wick" in three places:〔T33 0886a12〕, one across a line break (the cited phrase 「問大論三處明燋炷」 tr. "Question: the Great Treatise makes clear the burning of the wick in three places"),〔T33 0886a19〕「此以三教為問，見地燋炷置而不論」 tr. "This takes the three teachings as the question; the burning of the wick at the ground of seeing is set aside and not discussed", and〔T33 0886a26〕「答意者，雖有利鈍，斷位必定」 tr. "The intent of the answer: though there are keen and dull, the station of severance is surely fixed"—all used within the discussion of the ground of seeing in the ten grounds and of the stations of severance, and he himself notes what they refer to as 「謂乾慧地，初地，初住」 tr. "namely the ground of dry wisdom, the first ground, the first abode"〔T33 0886a13〕. Zhiyi's Profound Meaning of the Lotus (T33n1716) and Zhiyi's Explanation of the Graded Dharma-Gates of Dhyānapāramitā (T46n1916): 「燈炷」 tr. "lamp-wick", 「燈喻」 tr. "lamp simile", 「燋炷」 tr. "burns the wick", 「焦炷」 tr. "scorches the wick", and 「深奧品」 tr. "Chapter on the Profound" all give zero hits; their appearances of 「八人地」 tr. "the ground of the person of the eight" (three in T33n1716, one in T46n1916) are all independent statements of the general meaning of the ten grounds shared by the three vehicles, and do not name this chapter; the negative claim is closed. Zero hits too are part of the ledger; the examples cited in other chapters are not used to fill them.

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 gathering-up of the three chapters on the avaivartika (Chapter 55 → 56 → 57 · a hard link within this treatise itself). Sūtra ① of this chapter at its very opening takes up the two preceding chapters—the treatise itself records the order: 「須菩提聞佛上二品中說阿鞞跋致具足相；入此品，佛方開四無礙門，更欲說阿鞞跋致相」 tr. "Subhūti has heard the Buddha, in the two chapters above, speak of the complete marks of the avaivartika; entering this chapter, the Buddha now opens the gate of the four unobstructed knowledges, wishing further to speak of the marks of the avaivartika"〔T25 0581a22〕. The preceding chapter, "Turning and Not Turning", makes clear the marks of turning and not turning, and this chapter then opens 「深奧處」 tr. "the profound place" to carry to its utmost where he abides. The collation layer also leaves a mechanical trace of continuity: of the twenty-two star repeated-citation notes of this chapter, the target notes of three fall within the range of Chapter 56 (〔T25 0577a28〕, shared by two, and〔T25 0579c23〕, one; see Section VIII)—the same variant reading sharing one note across chapters, the encoding layer of the base text attesting of itself that the two chapters are joined.

Second, the continuity of 「非初非後」 tr. "neither the first nor the last" and 「非是非離」 tr. "neither identical nor apart" (mutual attestation of the earlier and later parts within the chapter). Treatise ① of the First Part explains 「如，非是色、非離色」 tr. "suchness is not form and is not apart from form"〔T25 0581c13〕 with the simile of the clay pot, and Sūtra ③ of the Last Part sets up with the lamp-wick simile the four positions ‘not the first flame, not apart from the first flame’—the former negates identity and separation of substance and function, the latter negates first and last in time and position; the same negating sentence pattern, but what is negated differs in each, and the treatise form weaves its own warp and weft.

Third, the two matchings of the ten grounds and the dharmas shared by the two vehicles (this treatise itself tying in old accounts). Treatise ③ divides every ground into two matchings, 「聲聞人」 tr. "the śrāvaka" and 「於菩薩」 tr. "for the bodhisattva", keeps under 「菩薩地」 tr. "the bodhisattva ground" one explanation of 「有人言」 tr. "someone says"〔T25 0586a22〕, and attaches under 「辟支佛地」 tr. "the pratyekabuddha ground" the translator's gloss 「辟支迦，秦言因緣，亦名覺」 tr. "pratyeka in the language of Qin means causes and conditions; it is also called awakening"〔T25 0586a19〕—a trace of Kumārajīva's translation bureau explaining a Sanskrit name; recorded as it is. This account of the ten grounds shared by the three vehicles is what Jizang takes up while separately setting out the distinction of shared and unshared (see Section VI), and it is also what the Tiantai judgement of stations is based on (Zhiyi takes 「八人真斷為初炎」 tr. "the true severance of the person of the eight as the first flame"; see Section VI).

Fourth, later citation (positive hits in three Tiantai works · recorded as it is). Two places in Zhiyi's Great Calming and Contemplation, two places in Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation, and three places in Zhanran's Annotations on the Profound Meaning of the Lotus all take the lamp-wick (scorching-wick / burning-wick) simile and the stations of severance of the ten grounds of this chapter as their basis (see Section VI in detail · of the two places in the Great Calming and Contemplation,〔T46 0010b08〕 reads 「焦、炷」 tr. "the scorching, and the wick" with a slight-pause mark between them, so a search back for the continuous string gets only one hit, and the number of string hits is not the number of places cited); among them, the passage of the Supporting Practice and Broad Resolution of Calming and Contemplation〔T46 0178c26〕 carries on word for word from Treatise ③ of this treatise, one of the densest examples so far in this collection of the Tiantai line citing this treatise. Further, Zhanran calls this chapter 「燈炷品」 tr. "Chapter on the Lamp-wick" while the fascicle number reads 「七十八」 tr. "seventy-eight", not agreeing with the actual fascicles; the connection is recorded without judgement. This differs sharply from the type of Chapters 44 to 52, 「天台全數零命中」 tr. "complete zero hits in the Tiantai line"; this chapter is a case of positive hits, recorded as it is, layer by layer.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's meaning of continuity, ‘obtaining awakening neither by the first mind nor apart from the first mind’; the four-position negation of the lamp-wick simile; the meaning of stations in the two ground-by-ground matchings of the ten grounds; the practice of the middle way, ‘not grasping at marks, not destroying marks’; and the meaning of transforming others by the three samādhi answering the three kinds of faculties—these are what the treatises on the stations of the prajñā path and on the meaning of continuity base themselves on; they are set down as a stable citation〔T25n1509 燈炷品·卷七十四–七十五〕; 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 74 to 75 of the Mahāprajñāpāramitā-upadeśa〔T25 0580b02–0587b21〕 (the main text of the chapter body begins from the chapter title〔T25 0580b02〕; the First Part ends at the fascicle-end title 「大智度論卷第七十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-four"〔T25 0584c05〕; the Last Part begins from the continuation title 「大智度論釋燈喻品第五十七之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Lamp Simile, the Fifty-seventh, the remainder"〔T25 0584c08〕 and ends with 「以是因緣故，具說三三昧，教化眾生」 tr. "For these reasons the three samādhi are fully taught, to teach and transform beings"〔T25 0587b19〕; the next chapter begins at 0587b21); the collation text for the sūtra explained is "The Profound" in the Mahāprajñāpāramitā Sūtra〔T08 0343c15 起，訖 0346c28 前〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter over〔X24n0451 0307a23–0310b22〕, the end point exclusive), Huiying's Commentary (X46n0791, for this chapter one passage linking the divisions survives,〔0896c12–0896c15〕), and Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784, its citation of this chapter lying at〔0646b10〕 and after); the three Tiantai works have positive hits (see Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, and Shōgozō texts and the Ishiyama text (the Ishiyama-dera manuscript).

The witness layer (the Ishiyama dense · the Shōgozō next · this chapter has no Shōgozō B, and its three 【CB】 emendation entries carry no Korean-Canon page reference). The distribution of the witnesses in the collation notes of this chapter differs sharply from Chapters 45 to 47: the Ishiyama text is the densest single witness (the one-character difference 「燋／焳」 tr. "burn (two written forms)" alone accounts for thirteen places; see below), the Shōgozō comes next, and the four texts Song, Yuan, Ming, and Palace mostly appear in the same group; the Shōgozō B has zero appearances in this chapter (its heavy appearances in Chapters 45 to 47 stop here), the single-appearance types of the Korean Canon B, the Southern Canon, and the Northern Canon have zero appearances, and the 【CB】 type of CBETA emendation according to the Korean Canon has three entries (〔T25 0580c09〕「槃【CB】｜樂【大】」 tr. "the character in nirvāṇa, in CBETA | pleasure, in the Taishō", and the two entries〔T25 0582a14〕 and〔T25 0582a16〕「日【CB】｜曰【大】｜日【宋】【元】【明】【宮】」 tr. "day, in CBETA | said, in the Taishō | day, in the Song, Yuan, Ming, and Palace", the latter being a star entry of the same type sharing a note), none of them carrying a cross-reference page number to the Korean Canon or another canon—unlike the type of Chapter 47, 「五條皆帶 K14 頁碼、三條帶第二重交叉引」 tr. "all five entries carrying K14 page numbers, three carrying a second-level cross-reference"; the negative result is recorded as it is.

The one-character difference 「燋／焳」 tr. "burn (two written forms)", thirteen appearances (the Ishiyama's consistent substitution throughout the chapter · its type listed separately · recounted entry by entry on the disk by this ledger as thirteen). In the sentences bearing on the lamp-wick simile of this chapter, the character 「燋」 tr. "burn" of the base text is consistently 「焳」 tr. "burn (variant form)" in the Ishiyama text, thirteen places in the whole chapter:〔0584c20〕 twice,〔0584c21〕,〔0584c22〕,〔0584c23〕 twice (the above, six in the lamp-wick passage of Sūtra ③),〔0585c16〕,〔0585c17〕,〔0585c18〕 twice,〔0585c19〕,〔0585c23〕,〔0585c25〕 (the above, seven in the passage applying the simile in Treatise ③; in addition, on the same line〔0585c18〕 an entry 「自／目」 tr. "self / eye" is interposed among them). Of the thirteen places, the first,〔0584c20〕, is a native note, and the other twelve are all star repeated citations sharing that note (see the table below). This one-character difference of the Ishiyama runs through the whole chapter without any doctrinal divergence being seen; it is a difference of graphic form only; Zhanran's Annotations on the Profound Meaning of the Lotus cites this chapter as 「燋炷」 tr. "burns the wick" (the same wording as the base text), and the Supporting Practice and Broad Resolution of Calming and Contemplation as 「焦炷」 tr. "scorches the wick" (a third form); the three forms are seen together, recorded without judgement.

Twenty-two star entries (three with targets across chapters · their type listed separately). The star-corresp repeated-citation entries of this chapter (the same variant reading recurring in the text and sharing one note) number twenty-two, marked with each entry in the table below; checking the corresp target of each: the targets of nineteen fall within the range of this chapter (native to the chapter), and the targets of three fall within the range of Chapter 56, "Turning and Not Turning"—the 【經】 note at〔T25 0580b03〕 and the 【經】 note at〔T25 0582a20〕 (the two sharing the target note(0577011) = the note at〔T25 0577a28〕), and the 「以／已」 tr. "by / already" entry at〔T25 0581c03〕 (target note(0579025) = the note at〔T25 0579c23〕)—the same in number and type as Chapter 47 (twenty-two entries, three across chapters); recorded as it is. The targets of the nineteen within the chapter are concentrated in seven notes: note(0584020) = the 「燋／焳」 tr. "burn (two written forms)" note at〔0584c20〕, twelve appearances; note(0584021) = the 「非／不」 tr. "not (two words)" note at〔0584c22〕, two appearances; note(0582004) = the 「日／曰」 tr. "day / said" note at〔0582a14〕, one appearance; note(0583008) = the 「若／若波羅蜜」 tr. "the syllable ‘-jñā’ / ‘-jñāpāramitā’" note at〔0583c05〕, one appearance; note(0585009) = the 「故」 tr. "therefore" note at〔0585b20〕, one appearance; note(0585004) = the 「作／住」 tr. "make / abide" note at〔0585a20〕, one appearance; note(0585005) = the 「如／如甚」 tr. "suchness / suchness very" note at〔0585a21〕, one appearance.

Side-note type notes (type="rest" · two entries · listed separately). This chapter also has two CBETA type="rest" side-note remarks, which are not variant readings of lem / rdg but supplementary remarks of the collation notes, marked with each entry in the table below: the entry〔T25 0584c15〕「至【大】｜在【聖】【石】」 tr. "reach, in the Taishō | be in, in the Shōgozō and Ishiyama" carries the remark 「聖本有傍註在或本三字」 tr. "the Shōgozō text has a side-note of three characters, ‘be in: some text’", and the entry〔T25 0586a16〕「得【大】｜無著【聖】【石】」 tr. "obtain, in the Taishō | without clinging, in the Shōgozō and Ishiyama" carries 「但聖本有傍註得或本三字」 tr. "but the Shōgozō text has a side-note of three characters, ‘obtain: some text’"—both record the actual state of the Shōgozō manuscript writing a different reading beside the line; recorded as it is. Further, in one entry〔T25 0583c12〕 the lem and two rdg are themselves interlinear notes (inline notes) of the base text: 「（財施章）【大】｜（施財竟）【宋】【元】【宮】｜施財竟【明】｜（財施竟）【石】」 tr. "(the section on the gift of wealth), in the Taishō | (the giving of wealth ends), in the Song, Yuan, and Palace | the giving of wealth ends, in the Ming | (the gift of wealth ends), in the Ishiyama"—of the four forms, the Ming does not make it an interlinear note but main text, while the other three make it an interlinear note; the presence or absence of the parentheses is transcribed as it is.

The note layer of the chapter title (not in the app list · already listed separately in Section IV). The three notes—note(0580006) of the chapter title〔T25 0580b02〕, note(0580005) 「卷第七十四終【石】」 tr. "end of Fascicle Seventy-four, in the Ishiyama" at the anchor just before the chapter title〔T25 0580b01〕, and note(0584014) 「不分卷【石】」 tr. "no division of the fascicle, in the Ishiyama" at the end of Fascicle 74〔T25 0584c04〕—belong to the note layer of chapter and fascicle titles and are not included in the one hundred and thirty-three entries of the app list of the working base text (the list takes the app elements as its standard); therefore their full ledger is listed separately in Section IV and is not repeated here.

Complete ledger of collation notes (all one hundred and thirty-three 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 thirty-three app entries, agreeing mechanically with app 133, the mechanically recounted value. The app entries are listed in full in the order of their appearance in the base text, including twenty-two star-corresp repeated citations (their target note numbers and target locations marked with each entry) and two side-note type notes (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 thirty-three · in order of appearance in the base text · star-corresp marked with each entry)

〔T25 0580b03〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0577011) = the note at〔T25 0577a28〕 in Chapter 56, across chapters · shared)
〔T25 0580b04〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0580b08〕是【大】｜是阿鞞跋致【元】【明】
〔T25 0580b11〕是【大】｜是四【宋】【元】【明】【宮】
〔T25 0580b14〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0580b16〕提【大】｜提言【元】【明】【石】
〔T25 0580b17〕能【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0580b28〕故【大】｜故故【宋】【元】【明】【宮】
〔T25 0580c09〕槃【CB】｜樂【大】
〔T25 0580c20〕應【大】｜應念【石】
〔T25 0580c21〕正【大】｜政【石】
〔T25 0580c25〕樂【大】｜喜【石】
〔T25 0581a04〕餘【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581a05〕億【大】｜憶【石】
〔T25 0581a08〕欲【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581a18〕語言【大】｜言語【宋】【元】【明】
〔T25 0581a20〕實【大】｜實相【石】
〔T25 0581a20〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581a26〕佛【大】｜佛言【宋】【元】【明】【宮】
〔T25 0581a26〕樂說【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0581b01〕哉【大】｜哉善哉【石】
〔T25 0581b08〕此【大】｜北【宮】
〔T25 0581b22〕為定，定【大】｜為空空【宋】【元】【明】【宮】【石】
〔T25 0581b22〕故【大】｜〔－〕【石】
〔T25 0581c03〕以【大】｜已【宋】【元】【明】【宮】(star · corresp → note(0579025) = the note at〔T25 0579c23〕 in Chapter 56, across chapters · shared)
〔T25 0581c06〕空【大】｜空相【宋】【元】【明】【宮】
〔T25 0581c18〕住【大】｜惡【石】
〔T25 0581c29〕畜【大】｜眾【宋】【宮】
〔T25 0582a12〕一念因【大】｜念一日【宋】【元】【明】
〔T25 0582a12〕事【大】｜事却【石】
〔T25 0582a13〕軟【大】｜濡【宋】【元】【明】【宮】
〔T25 0582a14〕日【CB】｜曰【大】｜日【宋】【元】【明】【宮】
〔T25 0582a16〕日【CB】｜曰【大】｜日【宋】【元】【明】【宮】(star · corresp → note(0582004) = the note at〔T25 0582a14〕 within the chapter · shared)
〔T25 0582a20〕【經】【大】｜〔－〕【宋】【宮】(star · corresp → note(0577011) = the note at〔T25 0577a28〕 in Chapter 56, across chapters · shared)
〔T25 0582a21〕沙【大】｜〔－〕【明】
〔T25 0582a22〕於【大】｜於汝【宋】【元】【明】【宮】【石】
〔T25 0582a29〕須菩提！於【大】｜於須菩提【宋】【元】【明】【宮】【石】
〔T25 0582b07〕行【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0582c20〕多【大】｜多甚多【石】
〔T25 0582c22〕阿【大】｜是阿【宋】【元】【明】【宮】
〔T25 0583a04〕法【大】｜法空【石】
〔T25 0583a08〕不【大】｜不遠【宋】【元】【明】【宮】【石】
〔T25 0583a28〕想【大】｜相【宋】【元】【明】【宮】
〔T25 0583b01〕相【大】｜相中【石】
〔T25 0583b19〕如【大】｜如隨【石】
〔T25 0583b20〕善【大】｜諸善【石】
〔T25 0583b23〕切【大】｜世【宋】【宮】
〔T25 0583c05〕若【大】｜若波羅蜜【石】
〔T25 0583c12〕（財施章）【大】｜（施財竟）【宋】【元】【宮】｜施財竟【明】｜（財施竟）【石】(side-note type app · the base text's interlinear note 「財施章」 tr. "the section on the gift of wealth", written differently in the various texts · see Section VIII)
〔T25 0583c22〕若【大】｜若波羅蜜【石】(star · corresp → note(0583008) = the note at〔T25 0583c05〕 within the chapter · shared)
〔T25 0583c22〕劫等【大】｜等劫【石】
〔T25 0583c27〕如是【大】｜〔－〕【石】
〔T25 0584a03〕學【大】｜巧學【宋】【元】【明】【宮】【石】
〔T25 0584a16〕邊【大】｜邊亦【宋】【元】【明】【宮】
〔T25 0584a17〕眾【大】｜陰【石】
〔T25 0584a26〕不【大】｜〔－〕【元】【明】【石】
〔T25 0584b02〕相法【大】｜法相【石】
〔T25 0584b06〕無【大】｜無有【石】
〔T25 0584b07〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0584b18〕增【大】｜增無【石】
〔T25 0584b21〕我【大】｜〔－〕【宮】
〔T25 0584b22〕謂【大】｜諸【宋】【元】【明】【宮】｜〔－〕【石】
〔T25 0584b26〕即是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0584b26〕相【大】｜相即【石】
〔T25 0584b27〕壞【大】｜增【石】
〔T25 0584c05〕論【大】｜論釋【宋】【宮】(note on the fascicle-end title of Fascicle 74 · see Section IV)
〔T25 0584c08〕大智度論釋燈喻品第五十七之餘（卷七十五）【大】｜大智度論卷第七十五釋第五十七品下訖五十九品【宋】【宮】｜大智度論卷第七十五釋第五十七品下訖第五十九品【元】｜大智度論卷第七十五釋深奧品第五十七之下【明】｜大智度經論卷第七十五釋第五十六品下訖第五十八品【聖】(the continuation title of Fascicle 75, one note in five forms · the Song, Yuan, and Palace 「訖五十九品」 tr. "ending at chapter fifty-nine" · the Ming 「深奧品」 tr. "Chapter on the Profound" · the Shōgozō -1 step 「第五十六品」 tr. "the fifty-sixth chapter" · see Section IV)
〔T25 0584c13〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0584c15〕至【大】｜在【聖】【石】(side-note, note type=rest: 「聖本有傍註在或本三字」 tr. "the Shōgozō text has a side-note of three characters, ‘be in: some text’" · see Section VIII)
〔T25 0584c17〕增【大】｜增益【聖】【石】
〔T25 0584c20〕燋【大】｜焳【石】
〔T25 0584c20〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0584c21〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0584c22〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0584c22〕非【大】｜不【聖】
〔T25 0584c23〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0584c23〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0584c24〕亦【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0585a05〕是【大】｜是諸【聖】【石】
〔T25 0585a09〕非【大】｜不【聖】(star · corresp → note(0584021) = the note at〔T25 0584c22〕 within the chapter · shared)
〔T25 0585a17〕以【大】｜〔－〕【聖】【石】
〔T25 0585a17〕是【大】｜〔－〕【石】
〔T25 0585a20〕作【大】｜住【石】
〔T25 0585a21〕如【大】｜如甚【宋】【元】【明】【宮】
〔T25 0585a22〕深【大】｜深甚深【宋】【元】【明】【宮】【聖】
〔T25 0585b05〕行【大】｜相【元】【明】【聖】【石】
〔T25 0585b07〕佛告須菩提【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0585b20〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0585b21〕故【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0585009) = the note at〔T25 0585b20〕 within the chapter · shared)
〔T25 0585b25〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0585c16〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c17〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c18〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c18〕自【大】｜目【元】【明】
〔T25 0585c18〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c19〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c23〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c24〕非【大】｜不【聖】(star · corresp → note(0584021) = the note at〔T25 0584c22〕 within the chapter · shared)
〔T25 0585c25〕燋【大】｜焳【石】(star · corresp → note(0584020) = the note at〔T25 0584c20〕 within the chapter · shared)
〔T25 0585c26〕心【大】｜意【聖】【石】
〔T25 0586a01〕心【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0586a04〕於【大】｜〔－〕【石】
〔T25 0586a08〕智【大】｜〔－〕【元】【明】【聖】【石】
〔T25 0586a14〕貪【大】｜貪等【聖】
〔T25 0586a16〕得【大】｜無著【聖】【石】(side-note, note type=rest: 「但聖本有傍註得或本三字」 tr. "but the Shōgozō text has a side-note of three characters, ‘obtain: some text’" · see Section VIII)
〔T25 0586a18〕少【大】｜小【聖】
〔T25 0586a18〕緣【大】｜緣初【聖】【石】
〔T25 0586a19〕深【大】｜察【聖】
〔T25 0586a24〕行【大】｜得【宋】【元】【明】【宮】
〔T25 0586a24〕他【大】｜地【宋】【元】【明】【宮】
〔T25 0586b04〕道【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0586b06〕初【大】｜初亦【聖】【石】
〔T25 0586b15〕相【大】｜相名必【宋】【宮】
〔T25 0586b16〕不【大】｜〔－〕【宋】【宮】
〔T25 0586b19〕言【大】｜曰【石】
〔T25 0586b27〕翻【大】｜憣【聖】【石】
〔T25 0586c02〕住【大】｜〔－〕【宋】【宮】
〔T25 0586c03〕作【大】｜住【石】(star · corresp → note(0585004) = the note at〔T25 0585a20〕 within the chapter · shared)
〔T25 0586c07〕作【大】｜是【聖】
〔T25 0586c14〕如【大】｜如甚【宋】【元】【明】【宮】(star · corresp → note(0585005) = the note at〔T25 0585a21〕 within the chapter · shared)
〔T25 0586c16〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0586c19〕故【大】｜故心【聖】【石】
〔T25 0586c24〕真【大】｜直【宋】【元】【明】【宮】【聖】
〔T25 0587a08〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0587a10〕已【大】｜以【聖】
〔T25 0587a18〕有【大】｜〔－〕【宋】【宮】
〔T25 0587a21〕相【大】｜性【石】
〔T25 0587a29〕雜【大】｜異【聖】【石】
〔T25 0587b01〕作【大】｜行【石】
〔T25 0587b04〕筋【大】｜𮏴【宋】【宮】【石】
〔T25 0587b08〕想【大】｜念【聖】【石】
〔T25 0587b19〕以【大】｜是以【宋】【元】【明】【宮】
〔T25 0587b20〕生【大】｜生釋第五十六品竟，大智度經卷第七十五【石】(the Ishiyama colophon 「釋第五十六品竟，大智度經卷第七十五」 tr. "end of the commentary on the fifty-sixth chapter; the Great Wisdom-Crossing Sūtra, Fascicle Seventy-five" · the -1 step + the book title 「大智度經」 tr. "Great Wisdom-Crossing Sūtra" · see Section IV)

The above one hundred and thirty-three 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 note on the chapter title〔0580b02〕, the note just before the chapter title〔0580b01〕, the note at the end of Fascicle 74〔0584c04〕 and the entry on the fascicle title〔0584c05〕, the entry on the continuation title of Fascicle 75〔0584c08〕, and the colophon entry at the end of the chapter〔0587b20〕) have been listed separately in Section IV and in this section, and collated both ways against the sūtra explained and the ancient masters' commentaries (Sections IV and VI).

Witness statistics for the sūtra explained (not unfolded · the gap recorded for later supplementing). The entry-by-entry statistics of the collation witnesses on the T223 side within the scope of the comparative reading for this chapter (from〔T08 0343c15〕 up to the next chapter) were not unfolded in this ledger (only the one mulu entry of the chapter title and the one app entry of the chapter title〔T08 note 0343021〕 have been checked word by word; see Section IV, Fifth and Sixth); the fact that they were not unfolded is recorded as it is, and no estimate is used to fill the number.

大智度論 燈炷品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Lamp-wick

總說