大智度論夢中不證品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Not Realising It in a Dream

心要Essence

這一品把驗菩薩的地方挪到夢裏。佛開口就說：「若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地，亦不貪三界，觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證。」醒著不貪、不取證，還可以說是提著心守的；夢裏也不貪、也不取證，就沒有守的餘地了。論主把這層意思說得很直白：「是菩薩晝日常習行空故，夜夢中亦不貪三界。」白天練的是空，夜裏現的就是空。他又補一句把兩頭合起來：「是菩薩堅心，深入空及慈悲心故，乃至夢中亦不貪三界、二乘，何況覺時！」——夢中既然如此，覺時就不必再問。

而夢在這一品不只是個譬喻，它本身就是所觀的境。菩薩夢見兵起、破城、失火、猛獸、見人來砍自己的頭、見父母兄弟死亡，「不驚、不怖，亦不憂惱」；醒來就想：「三界虛妄，皆如夢耳！我得阿耨多羅三藐三菩提時，亦當為眾生說三界如夢。」經自己下了判語：「是夢及諸法，無二無別。」論主順著推：「不死而見死、不畏而見畏，一切三界皆爾，何但夢中！」夢裏的死不是真死，三界裏的一切也是這樣被看見的——夢不是拿來比三界的，夢就是三界的樣子。

接著是這一品另一個名字的由來。菩薩夢中見地獄火燒眾生，「作是誓：『若我實是阿鞞跋致者，是火當滅！』是火即滅。」醒來記住這個相，白天見城郭火起，也照樣立誓。論主給的理由只有七個字：「佛說夢、覺無異故。」有意思的是，火不一定全滅——「若火不滅，燒一家、置一家，燒一里、置一里」；佛把不滅處歸給受者的業，「是諸眾生今世受破法餘殃故被燒」，而論主仍判誓為驗：「以菩薩誓力故，不次第燒，惟罪重者不救，不妨是阿鞞跋致相。」誓贏不過業，但贏不過業並不使它不成其為誓。另有一種誓是遣非人的，菩薩以至誠自陳「我必得阿耨多羅三藐三菩提，非不得」，「以是至誠誓故……是非人當遠去！」——去，是受過記的；不去，是還沒受記的。

可是同一件事，也正是這一品最大的陷阱。有菩薩六波羅蜜行得不久、方便力也沒有，照樣立誓，惡魔就在旁邊使個方便，勅非人退去；菩薩不知是魔力，「用是空誓，無方便力故，生增上慢」，回頭去輕慢別的菩薩：「我已從諸佛受記，汝等未得。」論主一句戳破：「是菩薩自未有力，魔來遣鬼神故，自恃為己力。」立處在誓，破處也在誓，分界只在方便力的有無。

更細的一路是魔說名字。魔化作種種身來報你的姓、報你父母兄弟、報你七世父母，看你性子柔和就說「汝先世亦復柔和」，看你修阿蘭若就說「汝先世亦修阿蘭若行」，看你行頭陀就讚頭陀，最後推到那一句：「汝有如是功德、如是相，汝實從諸佛受阿耨多羅三藐三菩提記。」佛卻在後頭說得斬釘截鐵：「我所說實阿鞞跋致行、類、相貌，是人永無！」論主訓這個「細」字訓得極好：「微細魔事者，細名不逆其意，隨其本念，助成其心。」魔不跟你唱反調，魔只是順著你本來就想的往下接。這一著的罪也重得出奇：佛先比四重禁，「譬如比丘於四重禁法，若犯一事，非沙門、非釋子」，再說「當知是罪重於比丘四禁」，還不止——「置是重罪，其罪過於五逆」。重在哪裏？四禁裏的妄語是自稱阿羅漢，這裏是自言我當作佛。

遠離也一樣會出事。魔到空山裏讚人：「善男子！汝所行，是佛所稱譽遠離法。」佛立刻撇清：「我不讚是遠離，所謂但在空閑山澤曠遠之處。」他所許的遠離另有所指：「若菩薩摩訶薩遠離聲聞、辟支佛心，住空閑山澤曠遠之處，是佛所許遠離法。」心不離二乘的人，住在百由旬外也還在鬧市；著了遠離的名去輕慢城邊清淨的比丘，就顛倒成「以憒閙為不憒閙，以不憒閙為憒閙，應恭敬而不恭敬，不應恭敬而恭敬」。佛給這種人一個名字：「當知是名菩薩旃陀羅，污染諸菩薩。」又說「是人似像菩薩，實是天上人中之大賊，亦是沙門被服中賊」。而自處之道只有一句，是菩薩自己對自己說的：「我行菩薩道，不應生如是過罪；若生，當疾滅！」

所以之上一半收在善知識。人的一邊是「諸佛是菩薩摩訶薩善知識」，連阿羅漢也算；法的一邊是六波羅蜜乃至如、實際、法性，經文一連十二個名字讚它：「六波羅蜜是世尊，六波羅蜜是道，六波羅蜜是大明……六波羅蜜是父是母。」論主解釋法何以也叫善知識，理由簡單得近乎樸素：「法能成辦其事，故說六波羅蜜等諸法名善知識。」能把事辦成的就是善知識，不論它是人是法。

卷七十七接上來，題目換了個面向：什麼是般若的相。佛答得只有一句：「如虛空相是般若波羅蜜相。須菩提！般若波羅蜜無所有相。」須菩提立刻難：既然一切法離相、空相，那垢淨怎麼說？誰來得無上道？佛不去辯那個空，反而從生死裏取證據：眾生長夜行我、我所心，這心也是離相空相的，可是「以此我、我所心，眾生往來生死中」——「眾生往來生死中故，知有垢惱」；「若眾生無我我所心、無著心，是眾生不復往來生死中……如是，須菩提！眾生有淨。」垢淨不安在相上，安在往來與不往來上。論主再往裏推一層：「我無故，我所心虛誑」，一路虛誑下去；反過來以般若觀五眾自相空，「爾時，我、我所心則滅；如日出，眾冥皆除」——冥不必去逐，日出就沒有了。

末後是這一品的眼目。佛一連四問，須菩提一連四個不：見有法行般若嗎，不也；見般若可行處嗎，不也；所不見的法可得嗎，不也；不可得的法當生嗎，不也。四番奪盡，佛才立名：「是名菩薩摩訶薩無生法忍。」連受記也照樣奪：無生相中得記嗎，生相中得記嗎，非生非不生相中得記嗎，一概不也；須菩提自己說：「我不見有法得阿耨多羅三藐三菩提記，我亦不見法有得者、得處。」論主最後解釋佛為什麼兩頭都說不——不是無記可受，是問的人帶著著心：「行者實以無生忍故受記，而須菩提為菩薩故，以著心、得心問，以是故言『不』。」他引一段舊事作證：有人問佛有我不，佛默然；問無我不，佛也不答，因為那人是拿著心來戲弄無我的。答與不答，繫在問者的心上，不繫在法有沒有。

論主給無生忍留了一個最實在的比方：「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」同一條路，得忍與未得忍的差別只在用力。而須菩提聽完受記者也空，「難情則息，自解無疑」。這一品從夢裏的不取證起，到不見受記而受記成，走的其實是同一條理：不退不是站得穩，是連要站的地方都不取；而誓與願仍舊一句一句立在那裏，並不因為空就作廢。

This chapter moves the place where the bodhisattva is tested into a dream. The Buddha says at the outset: ‘If a bodhisattva-mahāsattva even in a dream does not crave the śrāvaka ground or the pratyekabuddha ground, nor craves the three realms, and contemplates dharmas as like a dream, like an illusion, like an echo, like a mirage, like a transformation, and also does not realise them.’ Not craving and not taking realisation while awake can still be said to be kept by holding the mind on guard; in a dream, too, not craving and not taking realisation—there is no room left for guarding. The treatise-author says this plainly: ‘Because this bodhisattva constantly trains in emptiness by day, in his dreams by night too he does not crave the three realms.’ What is practised by day is emptiness; what appears at night is emptiness. And he adds a sentence that joins the two ends: ‘Because this bodhisattva's mind is firm and he enters deeply into emptiness and the mind of kindness and compassion, even in a dream he does not crave the three realms or the two vehicles—how much less when awake!’—Since it is so in a dream, waking need not be asked about again.

And the dream in this chapter is not merely a simile; it is itself the object contemplated. The bodhisattva dreams of armies rising, cities broken, fire breaking out, fierce beasts, of seeing someone come to cut off his head, of seeing his father, mother, and brothers die, and ‘is not startled, not terrified, nor grieved and vexed’; on waking he thinks: ‘The three realms are false; all are but like a dream! When I obtain anuttarā samyaksaṃbodhi, I too shall teach beings that the three realms are like a dream.’ The sūtra itself passes the verdict: ‘This dream and all dharmas are without duality and without difference.’ The treatise-author follows it through: ‘Not dying and yet seeing death, not fearing and yet seeing fear—the whole of the three realms is like this; why only in a dream!’ The death in the dream is not a real death, and everything in the three realms is seen in the same way—the dream is not brought in to compare with the three realms; the dream is what the three realms look like.

Next comes the origin of this chapter's other name. The bodhisattva dreams that hell-fire is burning beings, and ‘makes this oath: “If I am really an avaivartika, may this fire go out!” and the fire goes out at once.’ On waking he remembers this mark, and by day, seeing fire break out in a city, he likewise makes the oath. The reason the treatise-author gives is only seven Chinese characters long: ‘because the Buddha has said that dream and waking are without difference.’ What is interesting is that the fire does not necessarily go out entirely—‘if the fire does not go out, it burns one house and leaves one house, burns one lane and leaves one lane’; the Buddha attributes the places not extinguished to the deeds of those who suffer them, ‘these beings are burned because in this life they suffer the remaining calamity of having broken the Dharma’, and yet the treatise-author still judges the oath to be a test: ‘by the power of the bodhisattva's oath it does not burn in sequence; only those of heavy sin are not saved; this does not hinder its being a mark of the avaivartika.’ The oath cannot overcome the deed, but that it cannot overcome the deed does not make it any less an oath. There is another kind of oath for driving off non-humans: the bodhisattva declares of himself in utmost sincerity, ‘I shall surely obtain anuttarā samyaksaṃbodhi, not fail to obtain it’, and ‘by this oath of utmost sincerity … may this non-human go far away!’—If it goes, he is one who has received the prediction; if it does not go, he is one who has not yet received the prediction.

Yet this same matter is also the greatest trap in the chapter. There are bodhisattvas who have not practised the six perfections for long and have no power of skilful means, and who make the oath all the same; evil Māra by their side employs a means, and commands the non-human to withdraw; the bodhisattva does not know that it was Māra's power, ‘and by this empty oath, having no power of skilful means, gives rise to overweening pride’, and turns to despise other bodhisattvas: ‘I have already received the prediction from the buddhas; you have not yet obtained it.’ The treatise-author punctures it in one sentence: ‘This bodhisattva himself has no power as yet; because Māra came and sent the ghosts and spirits away, he presumes it to be his own power.’ Where he stands is the oath, and where he falls is the oath; the dividing line lies only in whether the power of skilful means is there or not.

A finer path still is Māra's telling of names. Māra takes on all kinds of bodies to tell you your clan, tell you your father, mother, and brothers, tell you your ancestors for seven generations; seeing that your nature is gentle he says, ‘in former lives you were gentle too’; seeing that you cultivate the araṇya he says, ‘in former lives you cultivated the araṇya practice too’; seeing that you practise the dhūta he praises the dhūta, and at the last pushes it to that one sentence: ‘You have such merit, such marks; you have really received from the buddhas the prediction of anuttarā samyaksaṃbodhi.’ Yet the Buddha says behind it, with iron finality: ‘The conduct, kind, and appearance of the real avaivartika that I have taught, this person forever lacks!’ The treatise-author's gloss on this word ‘subtle’ is extremely fine: ‘As for subtle deeds of Māra, subtle means not going against his intent; following his own thoughts, it helps his mind along.’ Māra does not sing against you; Māra merely carries on from what you were already thinking. The sin of this move is also astonishingly heavy: the Buddha first compares it with the four grave prohibitions, ‘as when a bhikṣu, with regard to the four grave prohibitions, breaks any one of them, he is no śramaṇa, no son of the Śākya’, then says, ‘know that this sin is heavier than a bhikṣu's four prohibitions’, and not only that—‘setting aside this heavy sin, its sin exceeds the five heinous sins.’ Where does the weight lie? The false speech among the four prohibitions is to claim oneself an arhat; here it is to say of oneself, ‘I shall become a Buddha.’

Seclusion too can go wrong in the same way. Māra comes into the empty mountains to praise a person: ‘Good man! What you practise is the dharma of seclusion that the Buddha praises.’ The Buddha at once disowns it: ‘I do not praise this seclusion, namely merely being in empty and quiet mountains, marshes, and far-off places.’ The seclusion he approves refers to something else: ‘If a bodhisattva-mahāsattva is secluded from the mind of the śrāvaka and pratyekabuddha, and dwells in empty and quiet mountains, marshes, and far-off places, this is the dharma of seclusion the Buddha approves.’ One whose mind has not left the two vehicles is still in the marketplace though he dwells a hundred yojanas away; and one who, clinging to the name of seclusion, despises the pure bhikṣus at the city's edge has turned it upside down, ‘taking clamour for non-clamour and non-clamour for clamour, not respecting what should be respected and respecting what should not be respected.’ The Buddha gives this kind of person a name: ‘know that this is called a bodhisattva caṇḍāla, who defiles the bodhisattvas.’ And he says, ‘this person resembles a bodhisattva, but is really a great thief among the gods above and the humans among people, and a thief in the garb of a śramaṇa.’ And the way of setting oneself right is only one sentence, which the bodhisattva says to himself: ‘I practise the bodhisattva path; I should not give rise to such faults and sins; if they arise, I shall quickly extinguish them!’

So the first half comes to rest on the good friend. On the side of persons, ‘the buddhas are the bodhisattva-mahāsattva's good friends’, and even the arhats count; on the side of dharmas, the six perfections and so on up to suchness, the limit of reality, and the nature of dharmas, and the sūtra praises them with twelve names in a row: ‘The six perfections are the World-Honored One; the six perfections are the path; the six perfections are the great light … the six perfections are father, are mother.’ The treatise-author's explanation of why dharmas too are called good friends has a reason simple almost to plainness: ‘Because dharmas can accomplish the matter, the six perfections and the other dharmas are said to be called good friends.’ What can bring the matter to accomplishment is the good friend, whether it be a person or a dharma.

Fascicle 77 takes it up, and the topic turns to another face: what is the mark of prajñā. The Buddha's answer is only one sentence: ‘The mark that is like space is the mark of prajñāpāramitā. Subhūti! Prajñāpāramitā is without the mark of anything existent.’ Subhūti at once objects: since all dharmas are separated from marks and are of the mark of emptiness, how are stain and purity to be spoken of? Who obtains the unsurpassed path? The Buddha does not go to argue that emptiness; instead he takes his evidence from birth and death: beings through the long night practise the mind of I and mine, and this mind too is separated from marks and of the mark of emptiness, yet ‘by this mind of I and mine, beings go and come within birth and death’—‘because beings go and come within birth and death, one knows that there are stain and vexation’; ‘if beings had no mind of I and mine, no clinging mind, these beings would not go and come within birth and death any more … thus, Subhūti, beings have purity.’ Stain and purity are set not on marks but on going and coming or not going and coming. The treatise-author pushes one layer further in: ‘because there is no self, the mind of what belongs to self is false and deceptive’, and so on downward, one falsehood after another; and conversely, contemplating with prajñā the five aggregates as empty of specific marks, ‘at that time the mind of I and mine ceases; as when the sun rises, all darkness is dispelled’—the darkness need not be chased; when the sun rises it is gone.

The last is the eye of this chapter. The Buddha asks four questions in a row, and Subhūti answers with four noes in a row: does he see a dharma that practises prajñā? No. Does he see a place where prajñā can be practised? No. Is the dharma that he does not see findable? No. Should the unfindable dharma arise? No. Only when the four rounds have stripped everything away does the Buddha set the name: ‘This is called the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas.’ Even the prediction is stripped in the same way: is the prediction obtained in the mark of non-arising? In the mark of arising? In the mark of neither arising nor non-arising? No, in every case; and Subhūti says of himself: ‘I see no dharma that obtains the prediction of anuttarā samyaksaṃbodhi, nor do I see any dharma that has one who obtains it or a place of obtaining.’ At the last the treatise-author explains why the Buddha says no at both ends—not that there is no prediction to be received, but that the questioner comes with a clinging mind: ‘The practitioner really receives the prediction by the acceptance of non-arising, but Subhūti, for the sake of the bodhisattvas, asks with a clinging mind and a mind of attaining, and therefore it is said, “no”.’ He cites an old matter as witness: someone asked the Buddha whether there is a self, and the Buddha was silent; asked whether there is no self, the Buddha did not answer either, because that person came with a clinging mind to make sport of non-self. Answering or not answering is tied to the questioner's mind, not to whether the dharma exists or not.

The treatise-author leaves the most concrete comparison of all for the acceptance of non-arising: ‘Before obtaining the dharma of the acceptance of non-arising, effort is arduous, as in travelling by land; having obtained the acceptance of the non-arising of dharmas, effort is very easy, as in riding a boat.’ The same road; the difference between having obtained the acceptance and not having obtained it lies only in the effort. And when Subhūti has heard that even the one who receives the prediction is empty, ‘the feeling of difficulty then ceases; he understands of himself and has no doubt.’ From not taking realisation in a dream to the prediction accomplished without seeing any prediction, this chapter walks in fact along one and the same principle: not retrogressing is not standing firm; it is not taking even the place where one would stand; and the oaths and vows still stand there, sentence by sentence, not annulled because of emptiness.

義疏 · 總說Exposition · Overview

總說

〈夢中不證品〉接著前品而來，卻把同一件事挪進夢裡。前品所說是覺時學空而不取證，此品開卷第一句便換了場所：「若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地，亦不貪三界，觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證。」不取證一事，晝日尚可說是持心把住；夢裡無心可持，夢中所現遂成最無偽之驗。品名之眼即在此立：不是夢中作了什麼，是夢中仍不作證。而全品之奇，在於它隨即把夢反過來用——夢中見地獄火燒眾生，菩薩「作是誓：『若我實是阿鞞跋致者，是火當滅！』是火即滅」；醒後見城郭火起，又取夢中之相而再立一誓。所以此品之相，一半在不取，一半在敢立。論主替這一遮一表立定其根：「佛說夢、覺無異故。」夢覺既無異，故夢中不貪可驗覺時之志，覺時立誓可承夢中之相。全品二經二論，跨卷七十六、七十七兩卷：之上一經一論列夢中之相而逐條辨其偽——同是誓、同是遠離，一成不退相，一成魔事；之下一經一論轉入般若自身之相，從如虛空、無所有一路問到無所得中如何受記，終以「般若波羅蜜中無諸分別憶想故」收筆。

之上一分，列相而辨偽。經①逐條說夢中之相，條條收以「當知是阿鞞跋致菩薩摩訶薩阿鞞跋致相」：夢中見佛與大眾說法而「從佛聞法，即解中義、隨法行」；夢中見佛「三十二相、八十隨形好、大光明，踊在虛空」，乃至「化作化人，到他國土施作佛事」；夢中見兵起、失火、猛獸、親屬喪亡而「不驚、不怖，亦不憂惱」，覺已即思惟「三界虛妄，皆如夢耳！」並發願「亦當為眾生說三界如夢」；夢中見三惡道眾生則願「令我國中無一切三惡道」，其所以者只一句——「是夢及諸法，無二無別」。其下由夢入覺：夢中誓滅地獄火，覺時「見城郭火起」亦立誓，火滅則「當知是菩薩得受阿耨多羅三藐三菩提記，住阿鞞跋致地」；而火有不滅者，「燒一家、置一家，燒一里、置一里」——此非誓之不驗，是「被燒家破法業因緣厚集」，「是諸眾生今世受破法餘殃故被燒」。再進一層，「若男子、若女人為非人所持」，菩薩以至誠誓令非人遠去，去與不去即驗其曾否受記。相列至此，經文陡然轉筆說偽：同是一誓，卻是「惡魔即作方便，勅非人令去」，菩薩「不知是惡魔力；恃是證故，輕弄毀蔑諸餘菩薩」，「用是空誓，無方便力故，生增上慢」；又有魔說其先世名姓與頭陀功德以誑之，「是菩薩聞是先世事及名姓，聞今讚頭陀功德，即歡喜生慢憍心」；又有魔逕與名號，「隨其本念，說其名號」，而佛判之極重——「當知是罪重於比丘四禁」，乃至「其罪過於五逆」。末一番最細：魔讚其住「空閑山澤曠遠之處」，而佛自言「我不讚是遠離」；須菩提遂問「云何更有異遠離」，佛答遠離之實在心不在處——「若菩薩摩訶薩遠離聲聞、辟支佛心，住空閑山澤曠遠之處，是佛所許遠離法」；反之，「雖在絕曠百由旬外」而心在憒閙者，還要「輕餘菩薩城傍心清淨」，佛直斥之為「菩薩旃陀羅」、為「沙門被服中賊」。經①末歸於善知識：諸佛、諸菩薩以至阿羅漢是善知識，六波羅蜜、四念處乃至「如、實際、法性」亦是善知識，而後連舉諸目讚之——「六波羅蜜是世尊，六波羅蜜是道，六波羅蜜是大明」，乃至「六波羅蜜是究竟道，六波羅蜜是父是母」。

論①先自設一問：「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說？」答有兩層。一則「所說般若波羅蜜義皆是阿鞞跋致相」，前品多說其事，而「餘品中亦處處有說阿鞞跋致相，但不次第」；一則此品所說者別有其人——阿鞞跋致有已得記、未得記，得記又有現前、不現前，不現前又有「具足授記因緣」與「不具足授記因緣」，而本品所承正是前品末句，故「此是前品末所說阿鞞跋致，是故次第說」，說的是「夢中不貪二地，雖未具足阿鞞跋致法，亦名阿鞞跋致」。其下逐條釋相之所以。夢中不貪者，因「是菩薩晝日常習行空故，夜夢中亦不貪三界」，而退轉之門本只兩扇——「菩薩於二處退轉：一者、著世間樂故轉，二者、取二乘故轉」；兩扇既於夢中皆不開，則「乃至夢中亦不貪三界、二乘，何況覺時！」夢中見死見畏而不憂者，因「是菩薩常行畢竟空故，我、我所等諸煩惱折薄，乃至自身不惜，何況餘親」，而覺已所思亦不止於夢——「如夢中，不死而見死、不畏而見畏，一切三界皆爾，何但夢中！」誓能滅火者，因「是菩薩於無量劫修集福德，得諸法實相故，鬼神、龍王等助滅是火」；而有不滅處，正見菩薩力之所不及——「菩薩福德、智慧力不能滅重罪者，所謂破法業」。何以破法獨重？「法者，般若波羅蜜；諸餘法利益無及般若波羅蜜者，是故破者罪重。」魔事諸條，論主亦一一給其病根：非人去而自恃者，「是菩薩自未有力，魔來遣鬼神故，自恃為己力」；著名字者，其罪所以重於四禁，因「是四禁中，妄語稱『我是阿羅漢』」，而此人「著是受莂名字，自言『我當作佛』」；所謂微細，也只是「細名不逆其意，隨其本念，助成其心」——魔不違你，順你而已。遠離一節收得最正：「佛所說遠離，心離二乘、三界，是名真遠離。」末說善知識，先釋「深心名一心、重心」，次立內外二緣——「一者、內，二者、外。內名正憶念，思惟、籌量諸法；外名諸善知識」；聲聞何以亦得為善知識？因「有小乘人先世求佛道故利根，雖是小乘，有憐愍心」，如「舍利弗六十劫求佛道，雖退轉作阿羅漢，亦利根智慧，能為諸菩薩說大乘」。六波羅蜜與三十七品何以並舉？「六波羅蜜是略說；四念處等是廣說，解六波羅蜜」，而於其中「禪波羅蜜、般若波羅蜜最大；譬如雖有星宿，日、月最勝」。論①末句直對讀者立一驗：「不隨他教名自知諸法實相，乃至變作佛身來說異於法相，亦不信不隨。」

之下一分，卷首帶「之餘」續題，由相轉入體。經②開口即是須菩提問「何等是般若波羅蜜相」，佛答只兩句——「如虛空相是般若波羅蜜相」，「般若波羅蜜無所有相」；推之於一切法，則「一切法離相、空相」。須菩提隨即發全品最緊之難：既然「離相法無垢、無淨，空相法無垢、無淨」，又「離相、空相無法可得」，則「無有菩薩得阿耨多羅三藐三菩提者」，我當云何知佛所說義？佛不正答而反問，從眾生「長夜行我、我所心」問起——此心是「離相、空相」，而眾生正以此心「往來生死中」，故「眾生往來生死中故，知有垢惱」；反之「若眾生無我我所心、無著心，是眾生不復往來生死中」，「如是，須菩提！眾生有淨」。垢淨既立，經文轉入行：菩薩如是行則「不行色，不行受、想、行、識」乃至不行一切種智，何以故——「是法不可得，亦無行者，亦無行處，亦無行法」；如是行者，「一切世間諸天、人、阿修羅不能降伏」。次以福德校量顯其勢：閻浮提眾生盡得人身、盡成佛道而盡受供養，其福雖多，「不如是善男子、善女人於大眾中說是般若波羅蜜，出示、分別，照明、開演」；何以故，「除諸佛，無有餘法如菩薩摩訶薩勢力」——是人「雖未作佛，能為一切眾生作大福田」，所受四事供養亦「念能畢報施主之恩」。次說念之不可離，並以失寶為喻：「我奈何忽亡失此大寶！」須菩提再難：「一切念性自離、一切念性自空」，云何有不離薩婆若之念？佛不在念上答，只在法上答——知一切法「性自離、性自空」，「非聲聞、辟支佛作，亦非佛作」，而「諸法相常住、法相、法住、法位、如、實際」，此即是不離。又問般若既空，云何與之等而得菩提？佛答「菩薩摩訶薩與般若波羅蜜等，不增不減」，因「如、法性、實際不增不減故」，且「般若波羅蜜非一非異故」；聞此而「不驚、不沒、不畏不怖、不疑」者，「當知是菩薩摩訶薩必住阿鞞跋致地中」。末後一大節最奇：須菩提逐項問何者是行般若——空、離空、般若自身、離般若、色、受想行識、六波羅蜜、四念處乃至十八不共法，以至色之「如相、法相、法住、法位、實際」——佛皆答「不也！須菩提！」。逐項掃盡，須菩提遂問「云何行名菩薩摩訶薩行般若波羅蜜」，佛仍不立一法，只反問到底：「汝見有法行般若波羅蜜者不？」「汝所不見法，是法可得不？」「若法不可得，是法當生不？」問問皆答不見不得不生，而後一句落地：「是名菩薩摩訶薩無生法忍。」受記一事亦同此法：無生相中不得記，生相中不得記，非生非不生相中亦不得記，乃至「我不見有法得阿耨多羅三藐三菩提記，我亦不見法有得者、得處」——正於此處，佛許之曰「如是！如是！」，而說菩薩「於一切法無所得時，不作是念」有一菩提可得、有一事可用以得、有一處是菩提所在；何以故，「諸菩薩摩訶薩行般若波羅蜜，無諸憶想分別」。

論②起處先解一疑：般若相前已種種說，今何以更問？「般若波羅蜜第一微妙，聞者無厭足，無滿時，無一定相，故不應難」，且「如十住大菩薩於般若波羅蜜猶未滿足，何況須菩提小乘人！」垢淨之難，論主答得最徹：我、我所畢竟無，「眾生狂顛倒因緣故，生諸煩惱；煩惱因緣故有業；業因緣故，於生死中往來」，而「我無故，我所心虛誑」，故「是事本末空」；淨亦不從外得，「我、我所心則滅；如日出，眾冥皆除」，心滅則煩惱滅、業滅、往來斷，「是名為淨」——所以「雖一切法相皆空，亦以如是因緣故有淨、有垢」。不可降伏之所以，在虛實相對：「世間人皆著假名，是行者行實法，是故不能伏」，且此人「於畢竟空中尚不著，何況餘法」。福田之所以大，在悲：菩薩「得諸法平等忍；得平等忍故，雖行空，亦能生四無量心」，而「四無量心中，大悲是大乘之本」，所見者是「眾生就於死法，如囚受戮」。受施之所以不虛，在能報：「不空食名能報施主，能生道，能令施主之福無盡，乃至入涅槃。」念之不息，論主引出家人本分二事釋之——「佛勅弟子，若和合共住，常行二事：一者、賢聖默然，二者、說法」，而賢聖默然即「是般若心」，說法即「說般若波羅蜜」，於是「是人從般若心出，說般若波羅蜜；說般若波羅蜜已，還入般若中，不令餘心、餘語得入」；語默兩頭俱是般若，故能「晝夜常行，是不休不息」。不增不減一節，論主直判其一體：「般若波羅蜜，即是諸法如、法性、實際；如、法性、實際，即是般若波羅蜜」；聞而不畏之所以，亦只一句——「凡夫著我心故有畏，是菩薩我相斷故無所畏。」那一串「不也」之釋尤須細讀，論主不許人把它讀成廢行：空非行般若，因「若空無有法，云何行般若」；離空更無法行般若，因「若一切法空、無相、無作，云何離空更有法」；般若不自行般若，因「法不自行，應以異法行」；五眾不行，因「是五眾從虛誑和合因緣，不自在故，無住相，云何能行」；如與法相等亦不行，因其「是法無為法，不生不滅，常住自性故不行」。一一掃過，掃的是『有一法能行』之見，不是行本身。其下佛之反問，論主亦逐句代答：慧眼所見何以可憑——「佛說智慧眼實，肉眼、天眼虛誑」；不可得法何以不生——「是法本自無、畢竟空、無所有，是法有、無等戲論已滅，云何有生」。於是無生忍之義自明：「五眾中假名菩薩，得如是法，是名行般若波羅蜜」，而此是「世俗法故說，非第一義；第一義中，諸戲論語言即是無生」。得此忍者，「捨是生死肉身，得法性生身，住菩薩果報神通中」，乃至末後身坐道場，「具足正因緣，若不得阿耨多羅三藐三菩提，無有是處」。何以諸菩薩貴此忍？論主給了全品最好記的一喻：「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」末後一問極要：既然「行者實以無生忍故受記」，佛何以於須菩提問時答不？答在問者之心——「而須菩提為菩薩故，以著心、得心問」；並引一舊事為證：婆蹉梵志問有我無我，而「佛默然不答」，「一切雖實無我，以梵志著心問，欲戲弄無我，故不答」。及至須菩提「住三解脫門中，觀法性，不見定有受記者」，於是「聞是受記者空，難情則息，自解無疑」，佛乃可其意。

兩分弧之別，一言可斷：之上說不退之相與其偽，之下說般若之體與其證。之上所驗多是可指之事——夢中所見、所願、所誓，覺時所立之誓，乃至所住之處、所親之人；之下所說多是不可指之事——相如虛空，行無行者，記無得處。故之上一條一條地列，條條收以「以是行、類、相貌，當知是阿鞞跋致菩薩摩訶薩阿鞞跋致相」；之下一番一番地掃，番番答以「不也！須菩提！」。而兩分之間有一線貫串，即「不證」二字：之上是夢中不取證，之下是無所得中不作證——同一個不證，之上所防者是取二乘之果，之下所遣者是取大果之念。品名之所以立在夢中，亦正為此：晝日不證猶可說是自持，夢中不證則無可自持；而誓之所以能滅火，亦因「是夢及諸法，無二無別」——夢不是另一個假的世界，只是同一諸法之另一面。

因此，讀此品之每一條時，至少可問三層。其一，這一條所驗的是事還是心——經文列相至細，然論主判魔事之處全不在事上：同是非人去，一是誓力，一是魔力；同是頭陀功德，一是自行，一是被讚而喜；同是山澤獨住，一是心離二乘，一是「心在憒閙」。故凡見一相現前，先問此相由何而來，不問此相好不好。其二，這一條若被反用，會成什麼——此品之魔多取真話之形——你的先世、你的名號、你的功德；然於遠離一事，魔稱「佛所稱譽」而佛明言「我不讚是遠離」，順意之語中亦有虛假之認證；所以佛之對治不是與之辯，只是「當知是為菩薩魔事」一句認得，而其病名亦只一個：「心生憍慢，輕餘大菩薩。」凡一相現前而生輕人之心者，相即成事。其三，我今未到此地，此品於我何用——之下一分正為此設：般若之相既「如虛空」，便不必先有所得而後可行；「不隨他教名自知諸法實相」一語尤可帶走，乃至「變作佛身來說異於法相，亦不信不隨」。順著二經二論讀下去，終會落在論主那一喻上：陸行與乘船之別，不在路之遠近，在有無無生忍；而無生忍之得，經中說得極平實——不過是於一切法不見而已：不見有法行般若，不見有法得記。不見者非無所見，是「諸戲論語言即是無生」。

依原論次序讀下去

Overview

"Not Realising It in a Dream" follows on from the preceding chapter, and yet moves the same matter into a dream. What the preceding chapter spoke of was training in emptiness while awake and not taking realisation; this chapter changes the place in its very first sentence: 「若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地，亦不貪三界，觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證。」 tr. "If a bodhisattva-mahāsattva even in a dream does not crave the śrāvaka ground or the pratyekabuddha ground, and also does not crave the three realms, and contemplates dharmas as like a dream, like an illusion, like an echo, like a mirage, like a transformation, and also does not realise them." The one matter of not taking realisation can, by day, still be said to be a matter of holding the mind and keeping a grip on it; in a dream there is no mind to hold, and so what appears in a dream becomes the least counterfeit of tests. The eye of the chapter's name is set right here: not what is done in a dream, but that in a dream one still does not realise it. And the wonder of the whole chapter lies in its at once turning the dream round the other way to use it—in a dream he sees hell-fire burning beings, and the bodhisattva 「作是誓：『若我實是阿鞞跋致者，是火當滅！』是火即滅」 tr. "makes this oath: ‘If I am really an avaivartika, may this fire go out!’ and the fire goes out at once"; after waking he sees fire rise in a walled city, and again takes up the mark from the dream and makes another oath. So the marks of this chapter lie half in not taking and half in daring to establish. The treatise-author settles the root of this one negation and one affirmation: 「佛說夢、覺無異故。」 tr. "Because the Buddha has said that dream and waking are without difference." Since dream and waking are without difference, not craving in a dream can test the resolve of waking hours, and an oath made while awake can take up the mark from the dream. The whole chapter, two sūtras and two treatises, spans the two fascicles seventy-six and seventy-seven: the First Part, one sūtra and one treatise, lists the marks in a dream and discerns item by item what is counterfeit among them—the same oath, the same seclusion: the one becomes a mark of non-retrogression, the other becomes a deed of Māra; the Last Part, one sūtra and one treatise, turns to the mark of prajñā itself, asking all the way from like space and without anything existent down to how one receives the prediction within nothing to be attained, and closes with 「般若波羅蜜中無諸分別憶想故」 tr. "because within prajñāpāramitā there is no discrimination, recollection, or imagining".

The First Part lists the marks and discerns the counterfeit. Sūtra ① tells item by item of the marks in a dream, every item closed with 「當知是阿鞞跋致菩薩摩訶薩阿鞞跋致相」 tr. "know that this is the avaivartika mark of an avaivartika bodhisattva-mahāsattva": in a dream he sees the Buddha expounding the Dharma to a great assembly and, 「從佛聞法，即解中義、隨法行」 tr. "hearing the Dharma from the Buddha, at once understands the meaning within it and practises according to the Dharma"; in a dream he sees the Buddha's 「三十二相、八十隨形好、大光明，踊在虛空」 tr. "thirty-two marks, eighty minor marks, and great radiance, rising up into space", and so on up to 「化作化人，到他國土施作佛事」 tr. "conjuring conjured persons who go to other lands to do the Buddha's work"; in a dream he sees armies rising, fire breaking out, fierce beasts, and his kin dying, and 「不驚、不怖，亦不憂惱」 tr. "is not startled, not terrified, nor grieved and vexed", and on waking at once reflects, 「三界虛妄，皆如夢耳！」 tr. "The three realms are false; all are but like a dream!", and makes the vow 「亦當為眾生說三界如夢」 tr. "I too shall teach beings that the three realms are like a dream"; in a dream he sees the beings of the three evil destinies, and vows 「令我國中無一切三惡道」 tr. "may there be none of the three evil destinies at all in my land", and the reason for it is just one sentence—「是夢及諸法，無二無別」 tr. "this dream and all dharmas are without duality and without difference". Below this it moves from dream to waking: in a dream he makes the oath to put out the fire of the hells; while awake, 「見城郭火起」 tr. "seeing fire rise in a walled city", he likewise makes the oath, and if the fire goes out, 「當知是菩薩得受阿耨多羅三藐三菩提記，住阿鞞跋致地」 tr. "know that this bodhisattva has received the prediction of anuttarā samyaksaṃbodhi and abides in the ground of the avaivartika"; and there are fires that do not go out, 「燒一家、置一家，燒一里、置一里」 tr. "burning one house and leaving one house, burning one lane and leaving one lane"—this is not the oath failing to take effect; it is that 「被燒家破法業因緣厚集」 tr. "in the houses that are burned, the causes and conditions of the deed of breaking the Dharma have gathered thick", 「是諸眾生今世受破法餘殃故被燒」 tr. "these beings are burned because in this life they suffer the remaining calamity of having broken the Dharma". It goes a layer further: 「若男子、若女人為非人所持」 tr. "if a man or a woman is possessed by a non-human", the bodhisattva by an oath of utmost sincerity makes the non-human go far away, and whether it goes or does not go tests whether he has or has not received the prediction. When the marks have been listed thus far, the sūtra suddenly turns its pen to speak of the counterfeit: it is the same one oath, and yet it is that 「惡魔即作方便，勅非人令去」 tr. "evil Māra at once employs a means and commands the non-human to go", and the bodhisattva 「不知是惡魔力；恃是證故，輕弄毀蔑諸餘菩薩」 tr. "does not know that it is the power of evil Māra; relying on this as proof, he slights, mocks, disparages, and scorns the other bodhisattvas", 「用是空誓，無方便力故，生增上慢」 tr. "by this empty oath, having no power of skilful means, he gives rise to overweening pride"; again, there is Māra telling him his name and clan in former lives and the merit of his dhūta practice to deceive him, 「是菩薩聞是先世事及名姓，聞今讚頭陀功德，即歡喜生慢憍心」 tr. "this bodhisattva, hearing these matters of former lives and his name and clan, and hearing the merit of his dhūta practice praised now, at once rejoices and gives rise to a mind of pride and arrogance"; again, there is Māra giving him a name and title outright, 「隨其本念，說其名號」 tr. "following his own thoughts, tells him his name and title", and the Buddha judges it extremely heavy—「當知是罪重於比丘四禁」 tr. "know that this sin is heavier than a bhikṣu's four prohibitions", and so on up to 「其罪過於五逆」 tr. "his sin exceeds the five heinous sins". The last round is the subtlest: Māra praises him for dwelling in 「空閑山澤曠遠之處」 tr. "empty and quiet mountains, marshes, and far-off places", and the Buddha himself says, 「我不讚是遠離」 tr. "I do not praise this seclusion"; Subhūti then asks, 「云何更有異遠離」 tr. "how is there then a different seclusion", and the Buddha answers that the reality of seclusion lies in the mind, not in the place—「若菩薩摩訶薩遠離聲聞、辟支佛心，住空閑山澤曠遠之處，是佛所許遠離法」 tr. "if a bodhisattva-mahāsattva is secluded from the mind of the śrāvaka and pratyekabuddha, and dwells in empty and quiet mountains, marshes, and far-off places, this is the dharma of seclusion the Buddha approves"; conversely, one who, 「雖在絕曠百由旬外」 tr. "though he is beyond a hundred yojanas of utter wilderness", has a mind that is in clamour, and on top of that 「輕餘菩薩城傍心清淨」 tr. "despises the other bodhisattvas at the city's edge whose minds are pure", the Buddha rebukes outright as 「菩薩旃陀羅」 tr. "a bodhisattva caṇḍāla", as 「沙門被服中賊」 tr. "a thief in the garb of a śramaṇa". Sūtra ① at its end comes back to the good friend: the buddhas, the bodhisattvas, and even the arhats are good friends; the six perfections, the four foundations of mindfulness, and so on up to 「如、實際、法性」 tr. "suchness, the limit of reality, the nature of dharmas" are good friends too; and after that it lists names in a row to praise them—「六波羅蜜是世尊，六波羅蜜是道，六波羅蜜是大明」 tr. "the six perfections are the World-Honored One, the six perfections are the path, the six perfections are the great light", and so on up to 「六波羅蜜是究竟道，六波羅蜜是父是母」 tr. "the six perfections are the ultimate path, the six perfections are father, are mother".

Treatise ① first sets itself a question: 「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說？」 tr. "The marks of the avaivartika have already been widely spoken of in the Avaivartika chapter; why are they spoken of again now?" The answer has two layers. One is that 「所說般若波羅蜜義皆是阿鞞跋致相」 tr. "the meaning of prajñāpāramitā that is spoken of is all the mark of the avaivartika"; the preceding chapter mostly spoke of its matters, while 「餘品中亦處處有說阿鞞跋致相，但不次第」 tr. "in the other chapters too the marks of the avaivartika are spoken of here and there, but not in sequence"; the other is that what this chapter speaks of concerns a different person—among the avaivartika there are those who have received the prediction and those who have not; among those who have received it there is the prediction given in one's presence and the prediction not given in one's presence; and among those not given it in their presence there are 「具足授記因緣」 tr. "the causes and conditions of the prediction fulfilled" and 「不具足授記因緣」 tr. "the causes and conditions of the prediction not fulfilled"; and what this chapter takes up is precisely the last sentence of the preceding chapter, so 「此是前品末所說阿鞞跋致，是故次第說」 tr. "this is the avaivartika spoken of at the end of the preceding chapter; therefore it is spoken of in sequence", and what it speaks of is 「夢中不貪二地，雖未具足阿鞞跋致法，亦名阿鞞跋致」 tr. "not craving the two grounds in a dream: though he has not yet fulfilled the dharmas of the avaivartika, he is also called avaivartika". Below this it explains item by item the reason for each mark. Not craving in a dream is because 「是菩薩晝日常習行空故，夜夢中亦不貪三界」 tr. "this bodhisattva constantly trains in emptiness by day, and so in his dreams by night too he does not crave the three realms", and the gates of retrogression are only two—「菩薩於二處退轉：一者、著世間樂故轉，二者、取二乘故轉」 tr. "the bodhisattva retrogresses in two places: first, he turns because of clinging to worldly pleasure; second, he turns because of taking the two vehicles"; since neither gate opens even in a dream, then 「乃至夢中亦不貪三界、二乘，何況覺時！」 tr. "even in a dream he does not crave the three realms or the two vehicles—how much less when awake!" Seeing death and seeing fear in a dream and not grieving is because 「是菩薩常行畢竟空故，我、我所等諸煩惱折薄，乃至自身不惜，何況餘親」 tr. "this bodhisattva constantly practises ultimate emptiness, so the afflictions of I, mine, and the rest are broken and thinned; he does not spare even his own body, how much less his other kin", and what he thinks after waking does not stop at the dream either—「如夢中，不死而見死、不畏而見畏，一切三界皆爾，何但夢中！」 tr. "as in a dream, not dying and yet seeing death, not fearing and yet seeing fear—the whole of the three realms is like this; why only in a dream!" The oath's being able to put out the fire is because 「是菩薩於無量劫修集福德，得諸法實相故，鬼神、龍王等助滅是火」 tr. "this bodhisattva has cultivated and gathered merit through immeasurable kalpas and obtained the real mark of all dharmas, and so ghosts and spirits, nāga kings, and others help to put out this fire"; and that there are places where it does not go out shows exactly what the bodhisattva's power does not reach—「菩薩福德、智慧力不能滅重罪者，所謂破法業」 tr. "the heavy sin that the power of the bodhisattva's merit and wisdom cannot extinguish is namely the deed of breaking the Dharma". Why is breaking the Dharma alone so heavy? 「法者，般若波羅蜜；諸餘法利益無及般若波羅蜜者，是故破者罪重。」 tr. "The Dharma is prajñāpāramitā; among all other dharmas none benefits as prajñāpāramitā does; therefore the sin of one who breaks it is heavy." For the items of the deeds of Māra, the treatise-author likewise gives the root of the illness one by one: of the one who, when the non-human goes, relies on himself, 「是菩薩自未有力，魔來遣鬼神故，自恃為己力」 tr. "this bodhisattva himself has no power as yet; because Māra came and sent the ghosts and spirits away, he presumes it to be his own power"; of the one who clings to names, the reason his sin is heavier than the four prohibitions is that 「是四禁中，妄語稱『我是阿羅漢』」 tr. "among these four prohibitions, false speech is claiming, ‘I am an arhat’", whereas this person 「著是受莂名字，自言『我當作佛』」 tr. "clings to this name of the prediction and says of himself, ‘I shall become a Buddha’"; what is called subtle is also only this: 「細名不逆其意，隨其本念，助成其心」 tr. "subtle means not going against his intent; following his own thoughts, it helps his mind along"—Māra does not go against you; he merely goes along with you. The section on seclusion is closed most rightly: 「佛所說遠離，心離二乘、三界，是名真遠離。」 tr. "The seclusion the Buddha speaks of is the mind's being apart from the two vehicles and the three realms; this is called true seclusion." At the end it speaks of the good friend, first explaining 「深心名一心、重心」 tr. "the deep mind means the single mind, the weighty mind", then setting up two conditions, inner and outer—「一者、內，二者、外。內名正憶念，思惟、籌量諸法；外名諸善知識」 tr. "first, the inner; second, the outer. The inner means right recollection, considering and reckoning dharmas; the outer means the good friends"; why can śrāvakas too be good friends? Because 「有小乘人先世求佛道故利根，雖是小乘，有憐愍心」 tr. "there are people of the Small Vehicle who sought the Buddha path in former lives and so have keen faculties; though they are of the Small Vehicle, they have a mind of pity", as 「舍利弗六十劫求佛道，雖退轉作阿羅漢，亦利根智慧，能為諸菩薩說大乘」 tr. "Śāriputra sought the Buddha path for sixty kalpas; though he retrogressed and became an arhat, he still has keen faculties and wisdom, and can expound the Great Vehicle for the bodhisattvas". Why are the six perfections and the thirty-seven limbs of the path set side by side? 「六波羅蜜是略說；四念處等是廣說，解六波羅蜜」 tr. "the six perfections are the brief statement; the four foundations of mindfulness and the rest are the extended statement, explaining the six perfections", and among them 「禪波羅蜜、般若波羅蜜最大；譬如雖有星宿，日、月最勝」 tr. "dhyānapāramitā and prajñāpāramitā are the greatest; just as, though there are the stars and constellations, the sun and the moon are supreme". The last sentence of Treatise ① sets a test directly before the reader: 「不隨他教名自知諸法實相，乃至變作佛身來說異於法相，亦不信不隨。」 tr. "Not following another's teaching is called knowing for oneself the real mark of all dharmas; and so on up to: even when one transforms into the body of a Buddha and comes to speak what differs from the mark of dharmas, he neither believes it nor follows it."

The Last Part, whose fascicle head carries the continuation title 「之餘」 tr. "the remainder", turns from the marks to the substance. Sūtra ② opens at once with Subhūti asking 「何等是般若波羅蜜相」 tr. "what is the mark of prajñāpāramitā", and the Buddha's answer is only two sentences—「如虛空相是般若波羅蜜相」 tr. "the mark that is like space is the mark of prajñāpāramitā", 「般若波羅蜜無所有相」 tr. "prajñāpāramitā is without the mark of anything existent"; extended to all dharmas, 「一切法離相、空相」 tr. "all dharmas are separated from marks, of the mark of emptiness". Subhūti at once raises the tightest objection of the whole chapter: since 「離相法無垢、無淨，空相法無垢、無淨」 tr. "the dharma separated from marks is without stain and without purity; the dharma of the mark of emptiness is without stain and without purity", and 「離相、空相無法可得」 tr. "in what is separated from marks and of the mark of emptiness no dharma is findable", then 「無有菩薩得阿耨多羅三藐三菩提者」 tr. "there is no bodhisattva who obtains anuttarā samyaksaṃbodhi"—how am I to understand the meaning of what the Buddha says? The Buddha does not answer directly but asks back, starting from beings who 「長夜行我、我所心」 tr. "through the long night practise the mind of I and mine"—this mind is 「離相、空相」 tr. "separated from marks, of the mark of emptiness", and yet it is by this very mind that beings 「往來生死中」 tr. "go and come within birth and death", so 「眾生往來生死中故，知有垢惱」 tr. "because beings go and come within birth and death, one knows that there are stain and vexation"; conversely, 「若眾生無我我所心、無著心，是眾生不復往來生死中」 tr. "if beings have no mind of I and mine and no clinging mind, these beings no longer go and come within birth and death", 「如是，須菩提！眾生有淨」 tr. "thus, Subhūti! beings have purity". Once stain and purity are established, the sūtra turns to practice: the bodhisattva who practises thus 「不行色，不行受、想、行、識」 tr. "does not practise form, does not practise feeling, perception, constructions, and consciousness", and so on up to not practising the omniscience of all kinds; why—「是法不可得，亦無行者，亦無行處，亦無行法」 tr. "this dharma is unfindable; there is also no one who practises, also no place of practice, also no dharma of practice"; one who practises thus, 「一切世間諸天、人、阿修羅不能降伏」 tr. "all the gods, humans, and asuras of the world cannot subdue". Next it shows his strength by weighing merit: though the beings of Jambudvīpa all obtained human bodies, all accomplished the Buddha path, and all received offerings, their merit, great as it is, 「不如是善男子、善女人於大眾中說是般若波羅蜜，出示、分別，照明、開演」 tr. "is not equal to this good man or good woman's expounding this prajñāpāramitā in the great assembly, showing and distinguishing it, illuminating and expounding it"; why—「除諸佛，無有餘法如菩薩摩訶薩勢力」 tr. "apart from the buddhas, there is no other dharma with strength like that of the bodhisattva-mahāsattva"—this person, 「雖未作佛，能為一切眾生作大福田」 tr. "though he has not yet become a Buddha, can be a great field of merit for all beings", and of the offerings of the four requisites he receives, 「念能畢報施主之恩」 tr. "his mindfulness can fully repay the kindness of the donors". Next it tells of the mindfulness that must not be parted from, using the simile of losing a treasure: 「我奈何忽亡失此大寶！」 tr. "How could I suddenly have lost this great treasure!" Subhūti objects again: 「一切念性自離、一切念性自空」 tr. "the nature of all thought is of itself separated, the nature of all thought is of itself empty"—how is there a thought not parted from sarvajñā? The Buddha does not answer on the side of thought; he answers only on the side of dharmas—to know that all dharmas are 「性自離、性自空」 tr. "by nature of themselves separated, by nature of themselves empty", 「非聲聞、辟支佛作，亦非佛作」 tr. "not made by śrāvakas or pratyekabuddhas, nor made by the Buddha either", and that 「諸法相常住、法相、法住、法位、如、實際」 tr. "the mark of dharmas constantly abides—the mark of dharmas, the abiding of dharmas, the position of dharmas, suchness, the limit of reality": this itself is not being parted. He asks again: since prajñā is empty, how is one equal to it and so attains awakening? The Buddha answers, 「菩薩摩訶薩與般若波羅蜜等，不增不減」 tr. "the bodhisattva-mahāsattva is equal to prajñāpāramitā, neither increasing nor decreasing", because 「如、法性、實際不增不減故」 tr. "suchness, the nature of dharmas, and the limit of reality neither increase nor decrease", and 「般若波羅蜜非一非異故」 tr. "because prajñāpāramitā is neither one nor different"; one who hears this and 「不驚、不沒、不畏不怖、不疑」 tr. "is not startled, does not sink, is not afraid and not terrified, does not doubt", 「當知是菩薩摩訶薩必住阿鞞跋致地中」 tr. "know that this bodhisattva-mahāsattva surely abides in the ground of the avaivartika". The great section at the very end is the most wondrous: Subhūti asks item by item what it is that practises prajñā—emptiness, apart from emptiness, prajñā itself, apart from prajñā, form, feeling, perception, constructions, and consciousness, the six perfections, the four foundations of mindfulness and so on up to the eighteen unshared dharmas, and on to form's 「如相、法相、法住、法位、實際」 tr. "mark of suchness, mark of dharmas, abiding of dharmas, position of dharmas, limit of reality"—and to each the Buddha answers, 「不也！須菩提！」 tr. "No, Subhūti!" When every item has been swept away, Subhūti then asks, 「云何行名菩薩摩訶薩行般若波羅蜜」 tr. "how does one practise so that it is called the bodhisattva-mahāsattva's practising prajñāpāramitā", and the Buddha still sets up not a single dharma, only asking back to the very end: 「汝見有法行般若波羅蜜者不？」 tr. "Do you see a dharma that practises prajñāpāramitā?" 「汝所不見法，是法可得不？」 tr. "The dharma you do not see—is this dharma findable?" 「若法不可得，是法當生不？」 tr. "If a dharma is unfindable, should this dharma arise?" Every question is answered with not seeing, not finding, not arising, and then a single sentence comes to land: 「是名菩薩摩訶薩無生法忍。」 tr. "This is called the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas." The one matter of receiving the prediction goes by the same method: in the mark of non-arising the prediction is not obtained, in the mark of arising it is not obtained, in the mark of neither arising nor non-arising it is not obtained either, up to 「我不見有法得阿耨多羅三藐三菩提記，我亦不見法有得者、得處」 tr. "I see no dharma that obtains the prediction of anuttarā samyaksaṃbodhi, nor do I see any dharma that has one who obtains it or a place of obtaining"—precisely here the Buddha approves him, saying, 「如是！如是！」 tr. "Just so! Just so!", and says that the bodhisattva, 「於一切法無所得時，不作是念」 tr. "at the time when in all dharmas there is nothing to be attained, does not think this"—that there is an awakening to be obtained, that there is a thing by which to obtain it, that there is a place where awakening is; why—「諸菩薩摩訶薩行般若波羅蜜，無諸憶想分別」 tr. "the bodhisattva-mahāsattvas practising prajñāpāramitā are without any recollection, imagining, or discrimination".

Treatise ② at its start first resolves a doubt: the mark of prajñā has already been spoken of in all kinds of ways before; why is it asked about again now? 「般若波羅蜜第一微妙，聞者無厭足，無滿時，無一定相，故不應難」 tr. "prajñāpāramitā is supremely subtle and wondrous; those who hear it are never sated, there is no time of being full, and it has no single fixed mark; therefore one should not object", and 「如十住大菩薩於般若波羅蜜猶未滿足，何況須菩提小乘人！」 tr. "even the great bodhisattvas of the ten abodes are not yet satisfied with prajñāpāramitā—how much less Subhūti, a man of the Small Vehicle!" To the objection about stain and purity the treatise-author answers most thoroughly: I and mine are ultimately non-existent; 「眾生狂顛倒因緣故，生諸煩惱；煩惱因緣故有業；業因緣故，於生死中往來」 tr. "because of the causes and conditions of beings' mad inversion, the afflictions arise; because of the causes and conditions of the afflictions there are deeds; because of the causes and conditions of deeds, they go and come within birth and death", and 「我無故，我所心虛誑」 tr. "because there is no self, the mind of what belongs to self is false and deceptive", so 「是事本末空」 tr. "this matter is empty from root to branch"; nor is purity obtained from outside: 「我、我所心則滅；如日出，眾冥皆除」 tr. "the mind of I and mine then ceases; as when the sun rises, all darkness is dispelled"; when the mind ceases, the afflictions cease, deeds cease, and going and coming are cut off—「是名為淨」 tr. "this is called purity"—so 「雖一切法相皆空，亦以如是因緣故有淨、有垢」 tr. "though the marks of all dharmas are all empty, still, by such causes and conditions there is purity and there is stain". The reason he cannot be subdued lies in the contrast of false and real: 「世間人皆著假名，是行者行實法，是故不能伏」 tr. "worldly people all cling to provisional names; this practitioner practises the real dharma; therefore they cannot subdue him", and this person 「於畢竟空中尚不著，何況餘法」 tr. "does not cling even to ultimate emptiness, how much less to other dharmas". The reason the field of merit is great lies in compassion: the bodhisattva 「得諸法平等忍；得平等忍故，雖行空，亦能生四無量心」 tr. "obtains the acceptance of the equality of dharmas; because he obtains the acceptance of equality, though he practises emptiness, he can still give rise to the four immeasurable minds", and 「四無量心中，大悲是大乘之本」 tr. "among the four immeasurable minds, great compassion is the root of the Great Vehicle"; what he sees is 「眾生就於死法，如囚受戮」 tr. "beings going toward the dharma of death, like a prisoner going to execution". The reason receiving gifts is not in vain lies in being able to repay: 「不空食名能報施主，能生道，能令施主之福無盡，乃至入涅槃。」 tr. "Not eating in vain means being able to repay the donor, being able to give rise to the path, being able to make the donor's merit inexhaustible, up to entering nirvāṇa." The unceasing of mindfulness the treatise-author explains by citing two matters that are the proper business of those who have gone forth—「佛勅弟子，若和合共住，常行二事：一者、賢聖默然，二者、說法」 tr. "the Buddha commands his disciples, if they dwell together in harmony, always to practise two things: first, the noble silence of the worthies and sages; second, speaking the Dharma", and the noble silence of the worthies and sages 「是般若心」 tr. "is the mind of prajñā", and speaking the Dharma is 「說般若波羅蜜」 tr. "expounding prajñāpāramitā", and so 「是人從般若心出，說般若波羅蜜；說般若波羅蜜已，還入般若中，不令餘心、餘語得入」 tr. "this person comes out of the mind of prajñā and expounds prajñāpāramitā; having expounded prajñāpāramitā, he goes back into prajñā, not letting any other mind or any other words enter"; both ends, speech and silence, are prajñā, and so he can be 「晝夜常行，是不休不息」 tr. "practising constantly day and night—this is without rest and without ceasing". In the section on neither increasing nor decreasing, the treatise-author judges them outright to be one: 「般若波羅蜜，即是諸法如、法性、實際；如、法性、實際，即是般若波羅蜜」 tr. "prajñāpāramitā is the suchness, the nature, and the limit of reality of dharmas; suchness, the nature of dharmas, and the limit of reality are prajñāpāramitā"; the reason for hearing without fear is likewise just one sentence—「凡夫著我心故有畏，是菩薩我相斷故無所畏。」 tr. "Ordinary people have fear because they cling to the mind of self; this bodhisattva has nothing to fear because the mark of self is severed." The explanation of that string of 「不也」 tr. "No" must be read with special care, for the treatise-author does not allow it to be read as abandoning practice: emptiness is not what practises prajñā, because 「若空無有法，云何行般若」 tr. "if in emptiness there is no dharma, how could it practise prajñā"; apart from emptiness there is no further dharma that practises prajñā, because 「若一切法空、無相、無作，云何離空更有法」 tr. "if all dharmas are empty, signless, and of non-action, how could there be a further dharma apart from emptiness"; prajñā does not itself practise prajñā, because 「法不自行，應以異法行」 tr. "a dharma does not practise itself; it would have to be practised by a different dharma"; the five aggregates do not practise, because 「是五眾從虛誑和合因緣，不自在故，無住相，云何能行」 tr. "these five aggregates come from the coming together of false and deceptive causes and conditions; because they are not sovereign, they have no mark of abiding—how could they practise"; suchness, the mark of dharmas, and the like do not practise either, because 「是法無為法，不生不滅，常住自性故不行」 tr. "this dharma is an unconditioned dharma, neither arising nor ceasing, constantly abiding in its own nature, and therefore does not practise". Each is swept past one by one, and what is swept away is the view that ‘there is a single dharma that can practise’, not practice itself. The Buddha's counter-questions that follow the treatise-author likewise answers on the questioner's behalf, sentence by sentence: why what the wisdom-eye sees can be relied on—「佛說智慧眼實，肉眼、天眼虛誑」 tr. "the Buddha says the eye of wisdom is real, and the fleshly eye and the divine eye are false and deceptive"; why the unfindable dharma does not arise—「是法本自無、畢竟空、無所有，是法有、無等戲論已滅，云何有生」 tr. "this dharma is from the beginning of itself non-existent, ultimately empty, without anything existent; the idle discourse of this dharma's existence, non-existence, and the like has already ceased—how could there be arising". So the meaning of the acceptance of non-arising becomes clear of itself: 「五眾中假名菩薩，得如是法，是名行般若波羅蜜」 tr. "the provisionally named bodhisattva among the five aggregates, obtaining such a dharma—this is called practising prajñāpāramitā", and this is 「世俗法故說，非第一義；第一義中，諸戲論語言即是無生」 tr. "said by way of worldly dharma, not the highest meaning; within the highest meaning, all idle discourse and language is itself non-arising". One who obtains this acceptance 「捨是生死肉身，得法性生身，住菩薩果報神通中」 tr. "abandons this fleshly body of birth and death, obtains the body born of the Dharma-nature, and abides among the supernormal powers that are the bodhisattva's retribution", and so on up to his very last body sitting at the seat of awakening, 「具足正因緣，若不得阿耨多羅三藐三菩提，無有是處」 tr. "the right causes and conditions being fulfilled, it is impossible that he should not obtain anuttarā samyaksaṃbodhi". Why do the bodhisattvas prize this acceptance? The treatise-author gives the easiest simile in the whole chapter to remember: 「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」 tr. "Before obtaining the dharma of the acceptance of non-arising, effort is arduous, as in travelling by land; having obtained the acceptance of the non-arising of dharmas, effort is very easy, as in riding a boat." The last question is most essential: since 「行者實以無生忍故受記」 tr. "the practitioner really receives the prediction by the acceptance of non-arising", why does the Buddha answer no when Subhūti asks? The answer lies in the questioner's mind—「而須菩提為菩薩故，以著心、得心問」 tr. "but Subhūti, for the sake of the bodhisattvas, asks with a clinging mind and a mind of attaining"; and he cites an old matter as witness: the brahmin ascetic Vatsa asked whether there is a self or there is no self, and 「佛默然不答」 tr. "the Buddha was silent and did not answer", 「一切雖實無我，以梵志著心問，欲戲弄無我，故不答」 tr. "though in all things there is really no self, because the brahmin ascetic asked with a clinging mind, wishing to make sport of non-self, he did not answer". When Subhūti 「住三解脫門中，觀法性，不見定有受記者」 tr. "abides in the three gates of liberation, contemplates the nature of dharmas, and does not see that there is definitely one who receives the prediction", then 「聞是受記者空，難情則息，自解無疑」 tr. "having heard that the one who receives the prediction is empty, the feeling of difficulty then ceases; he understands of himself and has no doubt", and the Buddha then approves his meaning.

The difference between the arcs of the two parts can be settled in a word: the First Part speaks of the marks of non-retrogression and their counterfeits; the Last Part speaks of the substance of prajñā and its realisation. What the First Part tests are mostly matters that can be pointed to—what is seen, vowed, and sworn in a dream, the oath made while awake, and even the place where one dwells and the people one is close to; what the Last Part speaks of are mostly matters that cannot be pointed to—a mark like space, practice without one who practises, a prediction without a place of obtaining. So the First Part lists them one item after another, every item closed with 「以是行、類、相貌，當知是阿鞞跋致菩薩摩訶薩阿鞞跋致相」 tr. "by this conduct, kind, and appearance, know that this is the avaivartika mark of an avaivartika bodhisattva-mahāsattva"; the Last Part sweeps them one round after another, every round answered with 「不也！須菩提！」 tr. "No, Subhūti!" And between the two parts one thread runs through, namely the two Chinese characters 「不證」 tr. "not realising": in the First Part it is not taking realisation in a dream; in the Last Part it is not realising within nothing to be attained—the same not realising, but what the First Part guards against is taking the fruit of the two vehicles, and what the Last Part dispels is the thought of taking the great fruit. The chapter's name is set in a dream precisely for this reason: not realising by day can still be said to be holding oneself, but not realising in a dream leaves nothing by which to hold oneself; and the reason the oath can put out the fire is also that 「是夢及諸法，無二無別」 tr. "this dream and all dharmas are without duality and without difference"—the dream is not another, false world, only another face of the same dharmas.

Therefore, when reading each item of this chapter, one can ask at least three layers of question. First, is what this item tests a matter or the mind? The sūtra lists the marks in the finest detail, yet where the treatise-author judges the deeds of Māra, the judgement does not lie in the matter at all: the same non-human going away—in one case it is the power of the oath, in the other the power of Māra; the same merit of the dhūta practice—in one case it is one's own practice, in the other rejoicing at being praised; the same dwelling alone in mountains and marshes—in one case the mind is apart from the two vehicles, in the other 「心在憒閙」 tr. "the mind is in clamour". So whenever a mark appears before one, first ask where this mark comes from, not whether this mark is good or not. Second, if this item were turned round and used against one, what would it become? The Māra of this chapter mostly takes the form of true words—your former lives, your name and title, your merit; yet in the one matter of seclusion, Māra calls it 「佛所稱譽」 tr. "praised by the Buddha", while the Buddha says plainly, 「我不讚是遠離」 tr. "I do not praise this seclusion"—within words that go along with one's intent there is also false certification; so the Buddha's remedy is not to argue with it, only to recognise it with the single sentence 「當知是為菩薩魔事」 tr. "know that this is the bodhisattva's deed of Māra", and the name of its illness is also only one: 「心生憍慢，輕餘大菩薩。」 tr. "The mind gives rise to arrogance and pride, and despises the other great bodhisattvas." Whenever a mark appears before one and a mind of despising others arises, the mark at once becomes the deed. Third, I have not yet reached this ground—of what use is this chapter to me? The Last Part is set up precisely for this: since the mark of prajñā is 「如虛空」 tr. "like space", one need not first have something attained before one can practise; the sentence 「不隨他教名自知諸法實相」 tr. "not following another's teaching is called knowing for oneself the real mark of all dharmas" can especially be carried away, and so on up to 「變作佛身來說異於法相，亦不信不隨」 tr. "even when one transforms into the body of a Buddha and comes to speak what differs from the mark of dharmas, he neither believes it nor follows it". Read on along the two sūtras and two treatises, and one will come to rest at last on that simile of the treatise-author: the difference between travelling by land and riding a boat lies not in how far or near the road is, but in whether or not one has the acceptance of non-arising; and the obtaining of the acceptance of non-arising the sūtra speaks of most plainly—it is nothing but not seeing, in all dharmas: not seeing a dharma that practises prajñā, not seeing a dharma that obtains the prediction. Not seeing does not mean that nothing is seen; it is 「諸戲論語言即是無生」 tr. "all idle discourse and language is itself non-arising".

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈夢中不證品〉之所承最為直接。前品〈學空不證品〉說覺時學空而不取證，並以數喻明之——鳥飛虛空「無所依止，而遠逝不墜」，善射者「以後箭射前箭，不令墮涅槃地」；其末，須菩提問「頗有菩薩未得阿鞞跋致，能如是答不？」，佛答「有。菩薩若聞六波羅蜜、若不聞，能如阿鞞跋致答」，論主隨釋「未得無生法忍名學地，得無生法忍名無學地」。本品論①開卷即接住這一句：牒出「是菩薩能如阿鞞跋致菩薩答」而逕曰「此是前品末所說阿鞞跋致，是故次第說」——前品之答止於能答而未及其相，本品便把這個未具足而亦名阿鞞跋致者之相逐條展開，所謂「夢中不貪二地，雖未具足阿鞞跋致法，亦名阿鞞跋致」。所啟者，在本品末句已見端倪：本品以「般若波羅蜜中無諸分別憶想故」收筆，次品〈同學品〉開卷，釋提桓因即拈起這一句而讚——「世尊！是般若波羅蜜無諸憶想分別，畢竟離故」，並說能受持讀誦如說行者「不從小功德來」。本品說般若無分別故無受記之相可得，次品即從此無分別處說持是法者功德之不可量；本品歷數魔之誑而以「不隨他教」為驗，次品則轉說魔自身之疑與愁——「三千大千世界中諸惡魔皆生狐疑」，乃至「若菩薩摩訶薩不離般若波羅蜜時，魔大愁毒，如箭入心」。魔之所以愁，正因本品所立之驗已無隙可乘。

後來古德讀此品，於品名一事所存最可誌。本論底本題「夢中不證品第六十一」；而宋本、宮本卷題作「大智論釋夢誓品第六十一上」，元本作「大智度論釋夢誓品第六十一上」，明本作「釋夢誓本第六十一之上經作夢中品」——明本更自註其所牒經文用字仍作夢中，一本之內經題與論題互異，如實誌之；聖本作「摩訶般若波羅蜜夢中不證品第六十」，石本作「摩訶般若波羅蜜品第六十夢中不證品七十七」，題號皆較底本差一階，與前數品一貫。卷末續題亦然：宋本、元本作「大智度論卷第七十七釋夢誓品第六十一下訖第六十三品」，明本作「大智度論卷第七十七釋夢誓品第六十一之下」，而聖本作「大智度經論卷第七十七釋第六十品訖第六十二品」。所釋大經之傳本，此品正題作「夢誓品第六十一」，唯丹本夾註作「夢中不證品」，與本論底本用字相合；其卷首總目於此品所繫之品次編號較正題多一，鄰接數品皆然，係目錄標記層自身之偏移，如實誌之不強解。石本又於本品品題處即標卷第七十七首，是其卷次之界逕以品界為界，與底本卷界落在品中者不同，兩存並錄不判。

古德之疏於此兩名有互訓。吉藏《大品經義疏》從所釋大經作「夢誓品第六十一」，而開卷即自通兩名：「此品亦云夢中不證者，不證明覺時不證，今夢中亦不證也。上云證據覺不證，今明夢誓就夢中發願」；又以前之夢行一品與此品對舉——「前云夢行者，如文夢中脩行，今是夢中發願，故兩品行願各舉也」，並判其體曰「即夢覺相對，亦是願行一雙，亦是上不證是自行，今發誓是化他也」。其所設之問亦與本論論主之自問平行：論主自問「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說」，吉藏於此亦設一問而答之曰「此體始終皆說般若」，又曰「但佛隨眾生信悟故，或就人門說，或就法門說，或就人法門雜說也」。其釋不貪二字分作兩面：「若云不貪二地，夢中不證空也。不貪三界，不證有也。」而判得失之最要一語，在內不在外——「若就內因明得失者，內心無所得行故為得，有所得行故失也。」至於遠離一節，吉藏引外書為況：「外書云：小隱隱山林，大隱隱朝帀。況佛法以山色而判得失，故在方等，不在喧靜也。」又設一問答，直對修行中所見之瑞相：「謂有實瑞，亦不應心動。若心動，恃輕他，雖見實瑞，即是魔也。」

另有一家古德為本論自身作疏。慧影《大智度論疏》於此品立專章逐段釋之，其標目即作「釋夢中不證品第六十一」，卷七十七續段別立「釋夢中不證品第六十一之餘」，是此品於其書中非附見於他品，而為逐品獨立作疏之直接對象。其開卷即釋次第之意：「何故次學空不證品後明於此品？不退菩薩乃至夢中尚不取證，何況晝日明白心學而當取證？」其科判分全品為三分，於第二分曰「明脩學之來須託善知識」，第三分曰「明波若體扶脩學儀軌」；而於初分之轉折處判曰：「上明是不退相即是佛事，今明非不退相即是魔事也。」遠離一節，其語與吉藏相發：「若雖在城湟，能離二乘心，即是菩薩脩遠離行。若不爾者，雖處山間，猶名散亂也。」釋夢中見佛聞法一條，則點出心境雙亡：「菩薩能亡心於內、亡境於外，境智俱真，是故言心與法合，亦無合相也。」其釋善知識，於論主人法二分之外別出一解：「有人言：有三種：以三乘聖人為人善知識，以六度等為法善知識，實際等為理善知識。此亦無妨也。」釋平等忍則曰「諸法平等忍者，即是無生忍也」；釋聞而無畏則曰「若六識分別存於生，則有怖也」。慧影自身之品號亦別有一系，其稱本品為第六十品、稱次品為第六十一品，與底本聖本之差一階、所釋大經目錄之多一者並存，三系互不相同，如實誌之不強行統一。至於均正之四論綱要一書，遍檢夢中不證、夢誓二目皆〔查無〕，其書為綱要體而非隨文釋，非缺陷；天台一系玄義、釋籤與止觀疏記諸書，亦遍檢無此二目之文，不強牽合，如實誌之。

把這一路承衍帶回本品，兩造品名正照見本品義理之兩面。曰夢中不證者，舉其所不作——全品之相皆在一個不上：夢中「不貪聲聞、辟支佛地，亦不貪三界」，見可怖而「不驚、不怖，亦不憂惱」，以至之下一分逐番答以「不也！須菩提！」，終於「不作是念」而得受記。曰夢誓者，舉其所作——夢中見地獄火而「作是誓」，覺時見城郭火而「自立誓言：是火當滅」，見人為非人所惱而以「至誠誓」令其遠去。一不一誓，看似相反，其實同出一處：正因「是夢及諸法，無二無別」，所以夢中不取之證與夢中所發之誓，皆不是夢裡的事，是此人心地之現。而論主判偽亦正在此二字之間——同是誓，「用是空誓，無方便力故，生增上慢」者即成魔事；同是不證，若「恃是證故，輕弄毀蔑諸餘菩薩」，則不證反成所證。兩名並存而不相妨：所不作者是二地與取相，所作者是願與誓，一遮一表，合成一個阿鞞跋致。

因此，〈夢中不證品〉最終留下的，是一套可以帶進日用的驗法。我見一相現前而歡喜時，記得此品之魔所說全是真話之形——說你的先世、你的名姓、你的頭陀功德、你的遠離，而病只在聞後「即歡喜生慢憍心」。我獨處山林而自以為勝人時，記得佛自言「我不讚是遠離」，所許者是「遠離聲聞、辟支佛心」而後住空閑之處。我求人印證我之所得時，記得此品把兩種誤認都說盡了：非人去而恃為己力者，是「不知是惡魔力」；得一名號而以為受記者，是「但以空名字輕弄毀蔑餘人」。我聞畢竟空而心怯時，記得論主只說一句「凡夫著我心故有畏，是菩薩我相斷故無所畏」。我自問未得無生忍、讀此品有何用時，記得那一喻：「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」船未至而行未廢，所以全品說盡了不證，末後仍歸於一句極平實之勸——「若菩薩摩訶薩欲不虛食國中施，欲示眾生三乘道，欲為眾生作大明，欲拔出三界牢獄，欲與一切眾生眼，應常行般若波羅蜜。」

Further Resonances

What "Not Realising It in a Dream" inherits is most direct. The preceding chapter, "Training in Emptiness without Realising It," spoke of training in emptiness while awake without taking realisation, and made this clear with several similes—the bird flying in space, 「無所依止，而遠逝不墜」 tr. "with no support, goes far and does not fall," the skilled archer who 「以後箭射前箭，不令墮涅槃地」 tr. "with a later arrow shoots the earlier arrow, not letting it fall to the ground of nirvāṇa"; at its end Subhūti asks, 「頗有菩薩未得阿鞞跋致，能如是答不？」 tr. "Is there any bodhisattva who has not yet obtained avaivartika and can answer like this?", the Buddha answers, 「有。菩薩若聞六波羅蜜、若不聞，能如阿鞞跋致答」 tr. "There is. A bodhisattva, whether he has heard the six perfections or has not heard them, can answer as an avaivartika does," and the treatise-author explains in turn, 「未得無生法忍名學地，得無生法忍名無學地」 tr. "Not yet having obtained the acceptance of the non-arising of dharmas is called the ground of training; having obtained the acceptance of the non-arising of dharmas is called the ground beyond training." At the very opening of Treatise ① this chapter takes up that very sentence: it cites 「是菩薩能如阿鞞跋致菩薩答」 tr. "this bodhisattva can answer as an avaivartika bodhisattva does" and says straight out, 「此是前品末所說阿鞞跋致，是故次第說」 tr. "This is the avaivartika spoken of at the end of the preceding chapter; therefore it is spoken of next in order"—the answer of the preceding chapter stopped at his being able to answer and did not reach his marks, and this chapter then unfolds item by item the marks of this one who has not yet fulfilled them and is yet also called avaivartika, as it is said, 「夢中不貪二地，雖未具足阿鞞跋致法，亦名阿鞞跋致」 tr. "in a dream he does not crave the two grounds; though he has not yet fulfilled the dharmas of an avaivartika, he is also called avaivartika." As for what it opens, the first signs are already seen in this chapter's last sentence: this chapter closes with 「般若波羅蜜中無諸分別憶想故」 tr. "because within prajñāpāramitā there is no discrimination, recollection, or imagining," and at the opening of the next chapter, "Training Alike," Śakra Devānām Indra at once takes up this very sentence and praises it—「世尊！是般若波羅蜜無諸憶想分別，畢竟離故」 tr. "World-Honored One! This prajñāpāramitā is without any recollection, imagining, and discrimination, because it is ultimately separated from them"—and says that one who can receive, uphold, read, and recite it and practise as taught 「不從小功德來」 tr. "has not come from small merit." This chapter says that because prajñā is without discrimination, no mark of the prediction is findable; the next chapter, from this very place of non-discrimination, speaks of the immeasurability of the merit of one who holds this dharma. This chapter reckons up Māra's deceptions one by one and takes 「不隨他教」 tr. "not following another's teaching" as the test; the next chapter turns to speak of Māra's own doubt and grief—「三千大千世界中諸惡魔皆生狐疑」 tr. "the evil Māras in the three-thousand great-thousand world all give rise to doubt and suspicion," and so on up to 「若菩薩摩訶薩不離般若波羅蜜時，魔大愁毒，如箭入心」 tr. "when the bodhisattva-mahāsattva does not depart from prajñāpāramitā, Māra is greatly grieved and pained, as though an arrow had entered his heart." The reason Māra grieves is precisely that the test this chapter sets up has already left him no opening to exploit.

Among the later ancient masters who read this chapter, what they preserved on the matter of the chapter's name is most worth recording. This treatise's base text heads it 「夢中不證品第六十一」 tr. "Chapter Sixty-one, Not Realising It in a Dream"; but the fascicle heading of the Song edition and the Palace edition reads 「大智論釋夢誓品第六十一上」 tr. "The Treatise on Great Wisdom, Explaining ‘The Dream Oath’, Chapter Sixty-one, First Part," the Yuan edition reads 「大智度論釋夢誓品第六十一上」 tr. "Mahāprajñāpāramitā-upadeśa, Explaining ‘The Dream Oath’, Chapter Sixty-one, First Part," and the Ming edition reads 「釋夢誓本第六十一之上經作夢中品」 tr. "Explaining ‘The Dream Oath’, Text Sixty-one, First Part; the sūtra has ‘In a Dream’"—the Ming edition further notes of itself that the wording of the sūtra text it cites still reads ‘in a dream’, so that within a single edition the sūtra's title and the treatise's title differ from each other, and this is recorded as it is; the Shōgozō manuscript reads 「摩訶般若波羅蜜夢中不證品第六十」 tr. "Mahāprajñāpāramitā, Not Realising It in a Dream, Chapter Sixty," and the Ishiyama-dera manuscript reads 「摩訶般若波羅蜜品第六十夢中不證品七十七」 tr. "Mahāprajñāpāramitā, Chapter Sixty, Not Realising It in a Dream, seventy-seven," the title numbering in both differing from the base text by one step, consistent with the several preceding chapters. The continuation titles at the fascicle's end are the same: the Song and Yuan editions read 「大智度論卷第七十七釋夢誓品第六十一下訖第六十三品」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-seven, Explaining ‘The Dream Oath’, Chapter Sixty-one, Last Part, ending at the sixty-third chapter," the Ming edition reads 「大智度論卷第七十七釋夢誓品第六十一之下」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-seven, Explaining ‘The Dream Oath’, Chapter Sixty-one, Last Part," and the Shōgozō manuscript reads 「大智度經論卷第七十七釋第六十品訖第六十二品」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Seventy-seven, explaining the sixtieth chapter through the sixty-second chapter." In the transmitted text of the great sūtra that it explains, this chapter's proper title reads 「夢誓品第六十一」 tr. "Chapter Sixty-one, The Dream Oath," and only the interlinear note of the Khitan edition reads 「夢中不證品」 tr. "Not Realising It in a Dream," agreeing in wording with this treatise's base text; the chapter-order number that the general table of contents at the head of its fascicles attaches to this chapter is one more than the proper title, and so it is for the several neighbouring chapters—this is a shift within the markup layer of the table of contents itself, and it is recorded as it is without forcing an explanation. The Ishiyama-dera manuscript, moreover, marks the head of fascicle seventy-seven right at this chapter's title, so that its fascicle boundary is simply the chapter boundary, unlike the base text, whose fascicle boundary falls within the chapter; both are kept and recorded side by side without judgement.

The commentaries of the ancient masters explain these two names by each other. Jizang, in his Commentary on the Larger Sūtra, follows the great sūtra it explains and reads 「夢誓品第六十一」 tr. "Chapter Sixty-one, The Dream Oath," and at the very opening reconciles the two names himself: 「此品亦云夢中不證者，不證明覺時不證，今夢中亦不證也。上云證據覺不證，今明夢誓就夢中發願」 tr. "This chapter is also called ‘Not Realising It in a Dream’: ‘not realising’ made clear that one does not realise while awake; now one does not realise even in a dream. Above, realisation was spoken of with reference to not realising while awake; now it makes clear the dream oath, which is making a vow within a dream"; and he sets the earlier chapter, "Dream Conduct," against this chapter—「前云夢行者，如文夢中脩行，今是夢中發願，故兩品行願各舉也」 tr. "Earlier it was called ‘Dream Conduct’ because, as the text has it, one cultivates practice in a dream; now it is making a vow in a dream; therefore the two chapters each bring up one of practice and vow"—and judges its substance, saying, 「即夢覺相對，亦是願行一雙，亦是上不證是自行，今發誓是化他也」 tr. "That is, dream and waking are set against each other; it is also a pair of vow and practice; it is also that the not realising above is one's own practice, while the making of the oath now is the transforming of others." The question he sets also runs parallel to the treatise-author's own question: the treatise-author asks himself, 「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說」 tr. "In the chapter ‘Avaivartika’ the marks of the avaivartika have already been explained at length; why are they explained again now," and Jizang here likewise sets a question and answers it, saying, 「此體始終皆說般若」 tr. "the substance of this, from beginning to end, is all the teaching of prajñā," and again, 「但佛隨眾生信悟故，或就人門說，或就法門說，或就人法門雜說也」 tr. "It is only that the Buddha, following the faith and understanding of beings, speaks sometimes by way of the gate of persons, sometimes by way of the gate of dharmas, and sometimes by way of the gates of persons and dharmas mixed together." His explanation of the two Chinese characters rendered here as ‘not craving’ divides into two faces: 「若云不貪二地，夢中不證空也。不貪三界，不證有也。」 tr. "When it says he does not crave the two grounds, it means that in a dream he does not realise emptiness. Not craving the three realms means he does not realise existence." And the most essential sentence for judging gain and loss lies within, not without—「若就內因明得失者，內心無所得行故為得，有所得行故失也。」 tr. "If gain and loss are made clear with regard to the inner cause: because the inner mind practises with nothing to be attained, it is gain; because it practises with something to be attained, it is loss." As for the section on seclusion, Jizang cites an outside book by way of comparison: 「外書云：小隱隱山林，大隱隱朝帀。況佛法以山色而判得失，故在方等，不在喧靜也。」 tr. "An outside book says: ‘The lesser recluse hides in mountains and forests; the greater recluse hides in court and marketplace.’ How much less does the Buddha-Dharma judge gain and loss by the colour of the mountains! Therefore it lies in the vaipulya, not in clamour or quiet." He also sets a question and answer that faces directly the auspicious signs seen in the course of practice: 「謂有實瑞，亦不應心動。若心動，恃輕他，雖見實瑞，即是魔也。」 tr. "Even supposing there is a real auspicious sign, the mind should not be moved by it. If the mind is moved, and one relies on it and slights others, then although one sees a real auspicious sign, it is Māra."

There is another ancient master who wrote a commentary on this treatise itself. Huiying's Commentary sets up a chapter of its own for this chapter and explains it section by section; its heading reads 「釋夢中不證品第六十一」 tr. "Explaining Chapter Sixty-one, Not Realising It in a Dream," and the continuation section in fascicle seventy-seven is set up separately as 「釋夢中不證品第六十一之餘」 tr. "Explaining the Remainder of Chapter Sixty-one, Not Realising It in a Dream," so that in his book this chapter is not seen as an appendage of some other chapter, but is a direct object of a commentary made independently chapter by chapter. At its very opening it explains the meaning of the order: 「何故次學空不證品後明於此品？不退菩薩乃至夢中尚不取證，何況晝日明白心學而當取證？」 tr. "Why is this chapter made clear next, after the chapter ‘Training in Emptiness without Realising It’? The non-retrogressing bodhisattva does not take realisation even in a dream—how much less would he take realisation while training by day with a clear and bright mind?" Its sectional division divides the whole chapter into three parts; of the second part it says, 「明脩學之來須託善知識」 tr. "it makes clear that the coming of cultivation and training must rely on the good friend," and of the third part, 「明波若體扶脩學儀軌」 tr. "it makes clear the substance of prajñā, which supports the rules of cultivation and training"; and at the turning point within the first part it judges: 「上明是不退相即是佛事，今明非不退相即是魔事也。」 tr. "Above it made clear that the marks of non-retrogression are the deeds of the Buddha; now it makes clear that what are not the marks of non-retrogression are the deeds of Māra." On the section on seclusion, his words and Jizang's bring each other out: 「若雖在城湟，能離二乘心，即是菩薩脩遠離行。若不爾者，雖處山間，猶名散亂也。」 tr. "If, though he is within the city and its moat, he can leave the mind of the two vehicles, this is the bodhisattva's cultivating the practice of seclusion. If it is not so, then though he dwells among the mountains, he is still called scattered." In explaining the item on seeing the Buddha and hearing the Dharma in a dream, he points out that mind and object are both forgotten: 「菩薩能亡心於內、亡境於外，境智俱真，是故言心與法合，亦無合相也。」 tr. "The bodhisattva can forget the mind within and forget the object without; object and knowledge are both true; therefore it is said that the mind unites with the Dharma, and yet there is no mark of uniting." In explaining the good friend, beyond the treatise-author's twofold division into persons and dharmas, he brings out a separate explanation: 「有人言：有三種：以三乘聖人為人善知識，以六度等為法善知識，實際等為理善知識。此亦無妨也。」 tr. "Someone says: there are three kinds: the noble ones of the three vehicles are the good friends who are persons; the six perfections and the like are the good friends that are dharmas; the limit of reality and the like are the good friends that are principle. This too is no hindrance." Explaining the acceptance of equality, he says, 「諸法平等忍者，即是無生忍也」 tr. "The acceptance of the equality of dharmas is precisely the acceptance of non-arising"; explaining hearing without fear, he says, 「若六識分別存於生，則有怖也」 tr. "If the discrimination of the six consciousnesses holds on to arising, then there is fear." Huiying's own chapter numbering, too, forms a separate system: he calls this chapter the sixtieth and the next chapter the sixty-first, and this stands alongside the Shōgozō manuscript's one-step difference from the base text and the one-more of the table of contents of the great sūtra it explains—the three systems all differ from one another, and this is recorded as it is without forcing them into one. As for Junzheng's book of essentials on the four treatises, a thorough search under both headings, "Not Realising It in a Dream" and "The Dream Oath," is in every case 〔not found〕; his book is in the form of an outline of essentials, not a passage-by-passage explanation, and this is no defect; in the books of the Tiantai line—the Profound Meaning, the Annotations, and the commentaries and records on calming and contemplation—a thorough search likewise finds no text under these two headings, and no connection is forced; this is recorded as it is.

Bringing this whole line of further resonances back to this chapter, the two parties to the chapter's name precisely illuminate the two faces of this chapter's meaning. The name ‘Not Realising It in a Dream’ picks out what he does not do—the marks of the whole chapter all lie in a single ‘not’: in a dream he 「不貪聲聞、辟支佛地，亦不貪三界」 tr. "does not crave the śrāvaka ground or the pratyekabuddha ground, nor craves the three realms"; seeing what is fearful he 「不驚、不怖，亦不憂惱」 tr. "is not startled, not terrified, nor grieved and vexed"; and so on to the Last Part, where round after round the answer is 「不也！須菩提！」 tr. "No, Subhūti!", until at the end he 「不作是念」 tr. "does not form this thought" and receives the prediction. The name ‘The Dream Oath’ picks out what he does—in a dream, seeing hell-fire, he 「作是誓」 tr. "makes this oath"; awake, seeing fire in the city walls, he 「自立誓言：是火當滅」 tr. "himself sets up an oath, saying: ‘May this fire go out’"; seeing a person troubled by a non-human, by his 「至誠誓」 tr. "oath of utmost sincerity" he makes it go far away. The one ‘not’ and the one oath look contrary, yet in truth they come from one place: precisely because 「是夢及諸法，無二無別」 tr. "this dream and all dharmas are without duality and without difference," the realisation not taken in the dream and the oath made in the dream are both not matters inside the dream; they are the appearing of this person's ground of mind. And the treatise-author's judging of the false lies precisely between these two words—alike an oath, one who 「用是空誓，無方便力故，生增上慢」 tr. "by this empty oath, having no power of skilful means, gives rise to overweening pride" at once makes it a deed of Māra; alike not realising, if 「恃是證故，輕弄毀蔑諸餘菩薩」 tr. "relying on this as his realisation, he slights, mocks, disparages, and scorns the other bodhisattvas," then the not realising turns instead into something realised. The two names stand together without standing in each other's way: what he does not do is the two grounds and the grasping at marks; what he does is the vow and the oath; one negating and one affirming, together they make one avaivartika.

So what "Not Realising It in a Dream" leaves us in the end is a set of tests that can be carried into daily use. When a sign appears before me and I rejoice, I remember that what Māra says in this chapter wears entirely the shape of true words—he tells you your former lives, your name and clan, your dhūta merit, your seclusion—and the sickness lies only in one who, having heard, 「即歡喜生慢憍心」 tr. "at once rejoices and gives rise to a mind of pride and arrogance." When I dwell alone in the mountains and forests and think myself better than others, I remember that the Buddha says himself, 「我不讚是遠離」 tr. "I do not praise this seclusion," and that what he approves is 「遠離聲聞、辟支佛心」 tr. "being secluded from the mind of the śrāvaka and pratyekabuddha," and only then dwelling in empty and quiet places. When I seek someone to confirm what I have attained, I remember that this chapter has said all there is to say about two kinds of mistaken recognition: one who, when the non-human goes, presumes it to be his own power 「不知是惡魔力」 tr. "does not know that it is the power of evil Māra"; one who gains a name and takes it for the prediction 「但以空名字輕弄毀蔑餘人」 tr. "merely with an empty name slights, mocks, disparages, and scorns other people." When I hear of ultimate emptiness and my mind shrinks back, I remember that the treatise-author says only one sentence: 「凡夫著我心故有畏，是菩薩我相斷故無所畏」 tr. "Ordinary people have fear because they cling to the mind of self; this bodhisattva has nothing to fear because the mark of self is severed." When I ask myself what use it is to read this chapter when I have not yet obtained the acceptance of non-arising, I remember that one simile: 「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」 tr. "Before obtaining the dharma of the acceptance of non-arising, effort is arduous, as in travelling by land; having obtained the acceptance of the non-arising of dharmas, effort is very easy, as in riding a boat." Though the boat is not yet reached, the going is not given up; and so, though the whole chapter has said all there is to say about not realising, at the last it still comes back to one exhortation of the utmost plainness—「若菩薩摩訶薩欲不虛食國中施，欲示眾生三乘道，欲為眾生作大明，欲拔出三界牢獄，欲與一切眾生眼，應常行般若波羅蜜。」 tr. "If a bodhisattva-mahāsattva wishes not to eat the alms of the country in vain, wishes to show beings the path of the three vehicles, wishes to be a great light for beings, wishes to pull them out of the prison of the three realms, wishes to give all beings eyes, he should constantly practise prajñāpāramitā."

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，跨卷七十六、七十七。品題「大智度論釋夢中不證品第六十一」〔T25 0594c24〕居卷七十六之中（非卷首起題），前品〈學空不證品第六十〉訖處即本品起處；至卷七十六末題「大智度論卷第七十六」〔T25 0598c16〕，本品未竟，卷七十七以續題「大智度論釋夢中不證品第六十一之餘」〔T25 0598c19〕接之，續題下重出造署「聖者龍樹造」、譯署「後秦龜茲國三藏鳩摩羅什譯」；訖於「須菩提聞是受記者空，難情則息，自解無疑」〔T25 0602b22〕一段之末，次品〈同學品第六十二〉起〔T25 0602b26〕。

全品純漢字一萬零七百九十二（機械重計值·本帳以此為優先參考值）；本帳依卷界析為兩單元，之上（卷七十六）、之下（卷七十七）兩單元分計五千五百四十八、五千二百六十三，其和一萬零八百一十一與工具值互差十九字——判為卷末題、續題、造譯二署與計數口徑之差（工具值不含此類格式行），與品三十八至五十六各帳一貫，非文字出入，如實誌之。切點取底本自身卷界 0598c17（卷七十七起 0598c19），恰與經②起界 0598c24 之前一段落界重合，經①論①盡在之上，經②論②盡在之下，為對底本最乾淨之切點。

結構為二經二論，交替一輪：經①起 0594c25（卷七十六）、論①起 0597a19（卷七十六）、經②起 0598c24（卷七十七續題後）、論②起 0600b19（卷七十七）。兩論段皆逕以「問曰：」開論，全品無「釋曰：」起論標記——與品四十七、五十二、五十六等慣見「釋曰：」起論之體例不同，如實誌錄不強解。頂層問答凡五組，之上三組、之下二組——本帳於兩單元漢字流各自逐字重算問曰、答曰：之上三／三，之下二／二，兩數對稱無缺；另之上有「有人言」二則〔T25 0597a23〕〔T25 0597a24〕，為敘事體引述異說，非「問曰／答曰」格式，不計入問答組數。論②〔T25 0600b27〕以下至〔T25 0602b05〕另有一大段以「更問」「復問」「難」「答曰」「答言」等非格式化動詞引出之延伸問答鏈，問答雙方（佛與須菩提）皆可由上下文判定，因非正式格式，本帳亦不計入五組之數，唯誌其起訖以備辨識。

二、術語考

夢中不證。 品題所出，亦全品綱骨。經①開篇即立式：「若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地，亦不貪三界，觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證。」〔T25 0594c25〕——「不證」非不能證，是不取證；晝日不取證猶可說是作意持之，夢中不取證則是習性已成。論①以晝夜一貫釋其所以：「是菩薩晝日常習行空故，夜夢中亦不貪三界。」〔T25 0597b06〕故本品之驗，驗在無作意處。

夢誓。 品名之另一造（見第四目），其字所出在經①之立誓一段：菩薩夢中見地獄火燒眾生，「作是誓：『若我實是阿鞞跋致者，是火當滅！』」〔T25 0595a24〕；又男子女人為非人所持時，菩薩以至誠誓遣之，「以是至誠誓故，是男子、女人為非人所持、為非人所惱，是非人當遠去！」〔T25 0595b16〕。誓之驗在效：非人去則已受記，非人不去則未受記。「不證」與「誓」為本品一體兩面——夢中不取證是『不作』，夢中發誓是『作』，一品之內兩事並陳，故兩造品名各據其一，非彼是此非。

空誓·增上慢。 誓有實有空，此為本品之要害。經①誌一失道之路：菩薩遠離六波羅蜜及方便力而妄立誓，惡魔反勅非人令去，菩薩不知是魔力而自恃，「用是空誓，無方便力故，生增上慢」〔T25 0595c04〕，遂輕弄毀蔑餘菩薩而墮二地。論①申之：「是菩薩自未有力，魔來遣鬼神故，自恃為己力。」〔T25 0597c16〕——驗之應者未必是我之力，此本品誌誓之際最要一句。

微細魔事。 本品魔事不現惡相，皆從順處來。魔說名姓、說七世父母、讚頭陀功德，乃至「汝先世亦修阿蘭若行」〔T25 0595c19〕，所言與菩薩本念一一相合，故難覺。論①訓其所以名微細：「微細魔事者，細名不逆其意，隨其本念，助成其心。」〔T25 0598a06〕——不逆其意，故細；助成其心，故為魔。佛乃三誡之曰「我所說實阿鞞跋致行、類、相貌，是人永無」〔T25 0596a04〕。

菩薩旃陀羅。 著遠離之名而輕餘菩薩者，佛與之立一名：「當知是名菩薩旃陀羅，污染諸菩薩。」〔T25 0596c07〕又曰「是人似像菩薩，實是天上人中之大賊，亦是沙門被服中賊」〔T25 0596c08〕。其病不在住處，在「以憒閙為不憒閙，以不憒閙為憒閙」〔T25 0596c02〕之倒。佛所許之遠離另有所指：「若菩薩摩訶薩遠離聲聞、辟支佛心，住空閑山澤曠遠之處，是佛所許遠離法。」〔T25 0596b09〕——遠離之體在心離二乘，山澤是其資，不是其體。

善知識。 經①末以人、法兩門立善知識：人門者「諸佛是菩薩摩訶薩善知識」〔T25 0596c22〕，及諸菩薩、阿羅漢；法門者六波羅蜜乃至如、實際、法性。經文復以十二名讚之：「六波羅蜜是世尊，六波羅蜜是道」〔T25 0596c28〕以下至「是父是母」。論①釋法何以得稱善知識：「法能成辦其事，故說六波羅蜜等諸法名善知識。」〔T25 0598a26〕——成辦其事者即是善知識，不論其為人為法。

般若波羅蜜相。 經②之起問，亦之下之綱：「如虛空相是般若波羅蜜相」〔T25 0598c25〕、「般若波羅蜜無所有相」〔T25 0598c26〕。論②以「無色相、無非色相」釋虛空之為喻，並答須菩提何以更問之難：「般若波羅蜜第一微妙，聞者無厭足，無滿時，無一定相，故不應難。」〔T25 0600b20〕又自抑其位曰「如十住大菩薩於般若波羅蜜猶未滿足，何況須菩提小乘人！」〔T25 0600b21〕

無生法忍。 經②之眼目。佛以四重反問層層奪之——見有法行般若不、見可行處不、所不見法可得不、不可得法當生不——四答皆「不也」，乃立其名：「是名菩薩摩訶薩無生法忍。」〔T25 0600a25〕論②繫之於身：「捨是生死肉身，得法性生身」〔T25 0602a14〕，並以難易判其位：「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」〔T25 0602a23〕

二種阿鞞跋致·授記四門。 論①開宗即分位：「有二種阿鞞跋致：一者、已得記，二者、未得記。」〔T25 0597a24〕已得記者復分現前授記、不現前授記，不現前授記者復分具足授記因緣、未具足授記因緣。本品所說之阿鞞跋致，正是「雖未具足阿鞞跋致法，亦名阿鞞跋致」〔T25 0597b04〕之一類，故論主自標本品於前品之後為「次第說」。

三、譬喻與故事

本品要喻分三束：經①夢境一束（夢見佛說法、夢見兵起火起、夢見三惡道），論①釋誓與魔事一束（呪火、四重禁、地獄品罪），論②釋般若與無生忍一束（日出眾冥、囚受戮、失大價寶、陸行乘船、婆蹉梵志）。經文自身之喻皆在夢中，論主之喻皆在覺時，兩相配合正是本品「夢、覺無異」之骨。

夢喻（經自出·本品之體而非其飾）。 本品之夢非取譬之夢，是所觀之境。菩薩夢中見種種愁苦，「不驚、不怖，亦不憂惱」〔T25 0595a13〕，覺已思惟「三界虛妄，皆如夢耳」〔T25 0595a14〕——夢喻三界，三界復如夢，故論主曰「不死而見死、不畏而見畏，一切三界皆爾，何但夢中」〔T25 0597b26〕。經自立其判：「是夢及諸法，無二無別。」〔T25 0595a22〕

滅火誓（經自出二重·夢中火與覺時火）。 夢中見地獄火燒眾生，立誓火滅；覺已取是相，晝日見城郭火起亦立誓。論①釋其何以可移：「佛說夢、覺無異故。」〔T25 0597c07〕火有滅有不滅，不滅者「燒一家、置一家」，經歸之於受者之業：「是諸眾生今世受破法餘殃故被燒」〔T25 0595b04〕，而菩薩之誓仍驗——「以菩薩誓力故，不次第燒，惟罪重者不救，不妨是阿鞞跋致相。」〔T25 0597c13〕誓不能勝業，而不勝業不害其為誓。

呪火喻（承『誓遣非人』義）。 論①以一句收非人一段：「非人所持，亦如呪火。」〔T25 0597c14〕——呪之能遣，如誓之能滅；其危亦同：未得無生法忍者聞呪而鬼去，遂自恃為己力，不知魔來遣鬼，「是菩薩自未有力，魔來遣鬼神故，自恃為己力」〔T25 0597c16〕。

四重禁喻（承『著空名字』義）。 著受記名字而輕蔑餘人，其罪幾何？佛先與四重禁比：「譬如比丘於四重禁法，若犯一事，非沙門、非釋子，是人現身不得四沙門果。」〔T25 0596a25〕經自指其所以更重：四禁中之妄語是自稱阿羅漢，此中乃自言我當作佛，所稱更大，故「是著空名字菩薩，心亦如是，輕弄毀蔑餘人故，當知是罪重於比丘四禁」〔T25 0596a27〕；佛復推之曰「置是重罪，其罪過於五逆」〔T25 0596a29〕，論引本論他處為證——「如〈地獄品〉中破般若波羅蜜罪說」〔T25 0598a05〕。

日出眾冥喻（承「我、我所心滅」義）。 論②釋垢淨之所由：以般若實智觀五眾從本不生，「爾時，我、我所心則滅；如日出，眾冥皆除」〔T25 0600c10〕——冥不待逐，日出自盡；我心滅則餘惑俱滅，故垢淨可說於畢竟空中。

囚受戮喻（承「大悲為大乘本」義）。 「四無量心中，大悲是大乘之本；見眾生就於死法，如囚受戮。」〔T25 0601a13〕——見其必死而後悲不可已，此本品判菩薩何以為一切眾生福田之所繫。

失大價寶喻（經出摩尼珠·論約為貧人失寶）。 經②以摩尼珠喻不離薩婆若心：「譬如士夫未曾得摩尼珠，後時得，得已，大歡喜踊躍；後復失之，便大憂愁」〔T25 0599c10〕；論②約之曰「如貧人失大價寶，常念不離」〔T25 0601b01〕——念之不離不由勉強，由所失者重。

陸行乘船喻（承「無生忍難易」義）。 「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」〔T25 0602a23〕——同是行路，得忍與未得忍之別在於用力；故論主結之曰「是故無生法忍，諸菩薩所貴」〔T25 0602a24〕。

婆蹉梵志本事（論②末·答何以佛兩問皆言「不」）。 論②末自設問：須菩提問得無生忍故受記，佛言不；何以又以無生之理答？論主引本論已誌之本事為例——「婆蹉梵志問佛：『有我不？』佛默然不答。『無我不？』佛亦不答。」〔T25 0602b13〕一切雖實無我，以梵志著心而問，欲戲弄無我，故不答。答與不答繫於問者之心，不繫於法之有無；故須菩提以著心、得心問，佛亦言「不」。

四、所釋經文

品名兩造全帳（底本「夢中不證品」·宋元宮明四本「夢誓品」·聖石負一階）。 品題〔T25 0594c24〕之注（0594022，type=mod）一注六造，本帳逐字取原注全文誌之：「卷第七十七首【石】，（（大智…一））十四字＝（（大智論釋夢誓品第六十一上））十二字【宋】【宮】但上註一之下宮本有品字，（（大智度論釋夢誓品第六十一上））十三字【元】，（（釋夢誓本第六十一之上經作夢中品））十五字【明】，（（摩訶般若波羅蜜夢中不證品第六十））十五字【聖】，（（摩訶般若波羅蜜品第六十夢中不證品七十七））十九字【石】」。四事並見：其一，底本（大正）作「大智度論釋夢中不證品第六十一」；其二，宋元宮明四本論題皆用「夢誓」；其三，【明】本題下自註「經作夢中品」——同一本之內，論題用「夢誓」而經題用「夢中」，本自誌其兩名之分繫；其四，【聖】【石】二本作「第六十」，較底本少一階，與品四十四至五十六一貫之「聖 -1」型延續無斷。兩造並錄不判。此注無對應校勘條（存目注，見第八目），故不見於下文一百四十二條全量帳中，本帳於此專列。

所釋經 T223 側之兩造——恰與本論成反向（本帳新檢）。 所釋經《摩訶般若波羅蜜經》本文正題逕作「摩訶般若波羅蜜經夢誓品第六十一」〔T08 0351c07〕，題下另有夾註「丹夢中不證品」（其錨在〔T08 0351c08〕；此文在校記層，不入正文漢字流）。其注（T223 注號 0351010）原樣作「夢誓＝夢中不證【三】【宮】【聖】」，夾註之注（注號 0351011）作「〔丹夢中不證品〕－【三】【宮】【聖】」——即：所釋經側之底本（大正）作「夢誓」，而宋元明宮聖五本反作「夢中不證」；本論側之底本作「夢中不證」，而宋元宮明四本反作「夢誓」。兩造於經、論之間恰成反向，非一造獨大一造孤懸。此一反向為本帳獨立回核 T223 原注所得（見第八目對帳）。兩造並錄，不以孰為正。

T223 mulu 屬性 n 系統性加一（非重出型）。 所釋經 T223 側 mulu 編碼層：本品對應 mulu 顯文作「61 夢誓品」，其 n 屬性標「62」〔T08 0351c07〕。本帳逐字回核鄰接三品：品五十九 mulu 顯文「59 河天品」n 標「60」〔T08 0349b18〕，品六十 mulu 顯文「60 不證品」n 標「61」〔T08 0350a05〕，品六十二 mulu 顯文「62 魔愁品」n 標「63」〔T08 0355c16〕——四品連續一致，n 恆較顯文題號多一，屬 T223 目錄索引自身之系統性偏移，非個別重出；與品四十七之同一 n 值兩品共用之重出型性質不同，不可混同，如實誌錄不強解。

卷七十六末題與卷七十七續題（負一階模式之續證·並「不分卷及品」一條）。 卷七十六末題「大智度論卷第七十六」〔T25 0598c16〕，其「六」字之注（注號 0598009）原樣作「六【大】｜六（釋第五十九品訖第六十品上）【聖】」——【聖】本自報所釋為「第五十九品訖第六十品上」，其品號恆較底本少一，與品題注之「聖 -1」完全一致。卷七十七續題之注（注號 0598010）一注四造，原樣作「大智度論釋夢中不證品第六十一之餘（卷七十七）【大】｜大智度論卷第七十七釋夢誓品第六十一下訖第六十三品【宋】【元】｜大智度論卷第七十七釋夢誓品第六十一品下訖第六十三品【宮】｜大智度論卷第七十七釋夢誓品第六十一之下【明】｜大智度經論卷第七十七釋第六十品訖第六十二品【聖】」——【宋】【元】【宮】【明】四本卷題皆用「夢誓」，與品題本身之異名一致，無新增歧異；【聖】本作「釋第六十品訖第六十二品」，續其負一階。另底本分卷點前一行〔T25 0598c15〕另有一注（注號 0598008）原樣作「不分卷及品【石】」，此注亦無對應校勘條（存目注），本帳專列於此。

石本之卷七十七與本品範圍完全重合（並錄不動拆分）。 合三處石本之記觀之：其一，品題〔T25 0594c24〕之注標「卷第七十七首【石】」——石本之卷七十七自本品品題起；其二，底本分卷點〔T25 0598c15〕及經②起首〔T25 0598c24〕兩處，石本皆註「不分卷及品」——石本於底本之分卷點反不分卷；其三，品末〔T25 0602b25〕之注（0602015）底本原樣作「卷第七十七終【石】」，同處另一注（0602014）作「故【大】｜故釋第六十品竟，大智度經卷第七十七【石】」（校記層之文，不入 body 漢字流）。即：石本之卷七十七起於本品品題、終於本品品末，其卷界與本品品界完全重合（品界即卷界，零爭議乾淨切點），與底本【大】之卷七十六／七十七界（0598c17，落於本品品中）大幅不同。此為版本間卷次劃分之真實記，並錄不強解；本品兩單元之拆分仍依底本自身卷界，不受石本異界影響。

全量牒經對讀（兩側對勘·開篇逐句核·對照組四串）。 本論經①開篇與所釋經〈夢誓品〉逐字幾近同文——本論作「佛告須菩提：『若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地』」〔T25 0594c25〕，所釋經作「佛告須菩提：『若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地』」〔T08 0351c09〕，兩側逐字相合。本帳另設對照組四串，於 T25n1509 與 T08n0223 兩檔各自以漢字流獨立全掃，雙向報實數：「乃至夢中不貪聲聞」T25 一見／T08 一見〔T25 0594c25〕〔T08 0351c09〕；「如虛空相是般若波羅蜜相」T25 一見／T08 一見〔T25 0598c25〕〔T08 0354a12〕；「是名菩薩摩訶薩無生法忍」T25 一見／T08 一見〔T25 0600a25〕〔T08 0355b15〕；「汝先世亦修阿蘭若行」T25 一見／T08 一見〔T25 0595c19〕〔T08 0352c07〕——四串皆兩檔各唯一見，對位唯一，可為本品經段與所釋經對讀之錨。另誌兩串非唯一者以明對照組之界：「是火當滅」T25 二見／T08 二見（經內兩處立誓各一）；「夢中見地獄火燒眾生」T25 二見（經①一、論①一）／T08 一見（經側無論段，故一）——負命題不以零命中立，正命題亦不以單向計數立，兩向各報實數如上。

所釋經 T223 側本品範圍與校記數。 T223 側本品範圍自〔T08 0351c07〕（品題）起，至〔T08 0355c16〕（次品〈魔愁品第六十二〉mulu）前訖。本帳以 T223 校勘條之起錨獨立重掃，得本品範圍內校勘條一百零八條；其逐條全量對帳本帳未展開（唯 mulu 四條、本文題下夾註一條、題名兩造二注已逐字核，見上），據實誌其未展開，待後續補查，不以估值充數。

五、般若義眼

本品之眼，在把「不退」從覺時之相推到夢中之相——晝日作意可偽，夢中習性難偽；復把「證」與「誓」兩事並陳，使不取證者不成枯寂，發誓者不成有所得。其義可約為五重。

其一，夢覺無異故夢中可驗。經自立判：「是夢及諸法，無二無別。」〔T25 0595a22〕論以晝夜一貫釋其所以然：「是菩薩晝日常習行空故，夜夢中亦不貪三界。」〔T25 0597b06〕又申其驗之所以可信：「是菩薩堅心，深入空及慈悲心故，乃至夢中亦不貪三界、二乘，何況覺時！」〔T25 0597b12〕——覺時之不貪或可勉強，夢中之不貪無可勉強，故取夢為驗。

其二，不取證非不能證。經①以「觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證」〔T25 0594c26〕立式；論①繫其所以退轉者二：「菩薩於二處退轉：一者、著世間樂故轉，二者、取二乘故轉。」〔T25 0597b10〕不貪三界對治前者，不作證對治後者；兩者皆在夢中，故本品之相貫於一心而非兩事。

其三，誓之驗在效而不在恃。夢中滅地獄火之誓、覺時滅城郭火之誓、遣非人之至誠誓，皆以效自證；而效之來未必是我。論①一句立其界：「是菩薩自未有力，魔來遣鬼神故，自恃為己力。」〔T25 0597c16〕經文更誌其果：「用是空誓，無方便力故，生增上慢」〔T25 0595c04〕而墮二地。故本品之誓，立處在誓，破處亦在誓——所別者唯久行六波羅蜜與方便力之有無。

其四，魔事之細在順不在逆。魔說名姓、說宿命、讚頭陀、讚遠離，句句與菩薩本念相合，故論主訓曰「微細魔事者，細名不逆其意，隨其本念，助成其心」〔T25 0598a06〕。其病之現處不在受記與否，在受記之名下起憍慢而輕人：「是阿鞞跋致行、類、相貌，是人永無，以聞是名字故，生憍慢心，輕弄毀蔑餘人。」〔T25 0596a06〕遠離亦然，佛所許者是「遠離聲聞、辟支佛心」〔T25 0596b09〕，不是身在山澤；著身之遠離而輕城傍清淨者，反成「菩薩旃陀羅」〔T25 0596c07〕。

其五，般若如虛空相而垢淨可說。經②以虛空相立般若，而須菩提難之：一切法離相、空相，則無垢無淨、無得無證。佛不破其空，反以生死自證其有垢：眾生長夜行我我所心，「眾生往來生死中故，知有垢惱」〔T25 0599a16〕；「若眾生無我我所心、無著心，是眾生不復往來生死中」〔T25 0599a17〕，是名有淨。論②以我無故我所虛誑層層推之：「我無故，我所心虛誑」〔T25 0600c07〕，而觀五眾自相空則「如日出，眾冥皆除」〔T25 0600c11〕。垢淨不立於相，立於往來與不往來。末則收於無生法忍——四番反問皆不見一法，「是名菩薩摩訶薩無生法忍」〔T25 0600a25〕；而受記亦不可得，「我不見有法得阿耨多羅三藐三菩提記，我亦不見法有得者、得處」〔T25 0600b11〕。不見受記而受記成，正是本品不取證而不退之同一理。

六、諸家異釋

《大智度論》本無逐文全疏之傳統，古德引釋率屬據實偏倚。本品古德覆讀二家皆存完整專章：釋所釋經之吉藏疏、釋本論之慧影疏——與品五十六之慧影零覆蓋型相反，本品為慧影明確逐品獨立作疏之直接對象；均正書中無本品之引，天台兩系四部亦零命中。逐家誌之。

吉藏《大品經義疏》（X24n0451）·兩名互訓之古德證。 於所釋經〈夢誓品〉之逐文疏，起〔X24n0451 0312c21〕（內文品題「夢誓品第六十一」，緊接品六十〈不證品〉疏訖處），迄〔X24n0451 0314c17〕（次品題「魔愁品第六十二」〔X24n0451 0314c18〕前訖）；卷首總目亦作「夢誓品第六十一」〔X24n0451 0195c03〕，總目與內文品題同名，無歧。其開篇即以本品雙名互訓，為古德親作之兩造證：「前云夢行者，如文夢中脩行，今是夢中發願，故兩品行願各舉也。」〔X24n0451 0312c22〕——先以前品〈夢中入三昧品〉之「夢行」與本品之「夢誓」為行願一對；次乃直釋另一名：「此品亦云夢中不證者，不證明覺時不證，今夢中亦不證也。」〔X24n0451 0312c23〕復曰「上云證據覺不證，今明夢誓就夢中發願」〔X24n0451 0312c24〕。即：吉藏以「夢誓」為正題而自知「夢中不證」為同品之別名，並以「不證」屬前品覺時、「夢誓」屬本品夢中相對成義——兩名互訓而各有所繫，非一正一訛。吉藏復設一問答與論主自身之問相呼應：「問：從上不退品至不證，已廣明阿󳺎相，今何故更說？答：此體始終皆說般若」〔X24n0451 0313a04〕，其問與本論論①開首「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說？」〔T25 0597a19〕同型；兩處非逐字相同，義理平行，如實誌錄，不判其為刻意呼應。吉藏又以「三雙六人」判阿鞞跋致之位，與論①「有二種阿鞞跋致」〔T25 0597a24〕以下之四門分位大體相應，本帳誌其相應而不代為會通。

慧影《大智度論疏》（X46n0791）·本品全段完整覆蓋。 本品之疏起〔X46n0791 0902c23〕（內文標目「釋夢中不證品第六十一」），中經卷界另立標目「釋夢中不證品第六十一之餘」〔X46n0791 0904a13〕（其下逕注「釋第七十七卷論」，與底本卷七十七續題相應），迄〔X46n0791 0905b06〕，次標目〈釋同學品第六十二〉起〔X46n0791 0905b07〕。標目用字從底本「夢中不證」而不從「夢誓」，是慧影一造與底本同名。開篇即科次第：「第六十品釋論者，名為夢中不證品。何故次學空不證品後明於此品？不退菩薩乃至夢中尚不取證，何況晝日明白心學而當取證？故次此品後明此品也。」〔X46n0791 0902c23〕——以「夢中尚不取證，何況晝日」之勢立本品於前品之後，與本論論①之次第說相應。其釋初分復曰「乃至夢中亦無貪證，名不退相也」〔X46n0791 0903a08〕。於遠離一段，慧影判其體不在處所：「若雖在城湟，能離二乘心，即是菩薩脩遠離行。若不爾者，雖處山間，猶名散亂也。」〔X46n0791 0903a21〕——與本論經①「是佛所許遠離法」〔T25 0596b10〕一段同旨。慧影自身品號另有系統性負一階：本品之疏自稱「第六十品」，其前品〈學空不證品〉之疏自稱「第五十九品者，名為學空不證品」〔X46n0791 0900c23〕，其次品〈同學品〉之疏自稱「第六十一品者，名為同學品」〔X46n0791 0905b07〕——三處連續一致，其號恆較底本少一。於是本品所見編號體系凡三套並存：底本聖石二本之負一階、T223 mulu 之加一、慧影疏之負一階，三套互不相同，如實誌錄，不強行統一。另誌：X46n0791 卷首總目〔X46n0791 0794b20〕亦列「釋夢中不證品第六十一」與「釋夢中不證品第六十一之餘」二目，與內文標目一致；本帳之逐字引一律繫內文標目，不繫總目。

均正《大乘四論玄義》（X46n0784）·零命中（如實誌）。 「夢中不證」「夢誓」「夢中不取證」「夢中亦不證」四串於 X46n0784 全檔以漢字流回搜，逐串零命中。此書為四論宗義綱要體，非逐品隨文釋，零命中屬體裁使然，非缺陷，亦不以零命中反推均正無涉本品之義。

天台兩系·四部全零（本品與品五十六之異·專項查誌實）。 智顗《妙法蓮華經玄義》（T33n1716）、湛然《法華玄義釋籤》（T33n1717）、智顗《摩訶止觀》（T46n1911）、湛然《止觀輔行傳弘決》（T46n1912）四部，本帳以上開四串逐部獨立全掃（書號與書名對照見第八目），四部四串共十六組全零命中〔查無〕。本帳誌此為負結果而非負命題：品五十六之帳曾以搜串偏窄致誤，故此處已將搜串自品名二串放寬為四串（含非品名之義理串），仍零，據實記之；不以零命中斷言天台兩系於本品全無所承。

七、互讀與承衍

本品之義脈，前後相承者有五，皆此目所誌，不代定讀。

其一，阿鞞跋致相之續（品五十五→六十→六十一·硬鏈本論自身）。 論①開首即自設問：「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說？」〔T25 0597a19〕自答曰「所說般若波羅蜜義皆是阿鞞跋致相，但〈阿鞞跋致品〉中多說其事，餘品中亦處處有說阿鞞跋致相，但不次第」〔T25 0597a20〕——論主自誌本輯釋餘品諸品之體：阿鞞跋致相散在諸品，本品所補者是其「次第」。復自標本品所承之句在前品之末：「『是菩薩能如阿鞞跋致菩薩答』，此是前品末所說阿鞞跋致，是故次第說」〔T25 0597b02〕——前品即〈學空不證品第六十〉，本論自證兩品相連。

其二，本論他品之前指（論主自誌·二處）。 其一，論①釋著空名字之罪過五逆，繫之於本論他品：「如〈地獄品〉中破般若波羅蜜罪說」〔T25 0598a05〕；其二，論①釋四攝法而不復廣說：「四攝法義，如先說」〔T25 0598c07〕。二處所指之本論前文，本帳未展開回核，據實誌其未展開。

其三，跨品 star 共注之三向（底本編碼層自證品際相連）。 本品 star-corresp 凡十四枚涉及本品：十二枚錨落本品範圍內（見第八目），其中二枚之目標注反落前品六十——錨〔T25 0594c25〕之【經】條 corresp 至注 0592011〔T25 0592a20〕，錨〔T25 0597c13〕之「惟／唯」條 corresp 至注 0594016〔T25 0594c21〕；另二枚之錨落後品而目標指回本品——錨〔T25 0602b27〕（次品〈同學品第六十二〉經起首【經】標記）與錨〔T25 0604c03〕（品六十三〈等學品〉經起首【經】標記）皆 corresp 至注 0598011〔T25 0598c24〕，即本品經②起首之【經】條。即本品於編碼層與前品六十、後品六十二／六十三三向共注，與品四十三、四十四、四十七、五十六之跨品 star 同型，屬底本編碼層自證品際相連之痕，如實誌錄。

其四，前品〈夢中入三昧品第五十八〉之夢行一對（古德所立·非本論自標）。 吉藏以「夢行／夢誓」為行願一對（第六目），其所指前品非緊鄰之品六十，而是品五十八〈夢中入三昧品〉。此一對舉出自古德之判，本論自身未立——論①之次第說唯繫前品六十之末句（其一），未及品五十八。兩說並錄不判：本論自證者為品六十之續，古德所判者為品五十八之對，各有其據。

其五，後品〈同學品第六十二〉之接（本論自證·並石本尾記之證）。 本品訖於〔T25 0602b25〕，次品〈同學品第六十二〉起〔T25 0602b26〕；石本於本品末別作尾記「故釋第六十品竟，大智度經卷第七十七」（其錨在〔T25 0602b25〕；此文在校記層，不入 body 漢字流），其「第六十品」即底本之品六十一（負一階），是石本自證其卷七十七終於本品。又所釋經 T223 側品六十二正題作「魔愁品第六十二」〔T08 0355c16〕而底本本論作「同學品」，此為次品之事，本帳誌其存在以明本品尾界之所止，不於此展開。

八、校本與版本說明

本品底本為《大智度論》卷七十六至七十七〔T25 0594c24–0602b26〕（品身正文自品題〔T25 0594c24〕起，之上訖卷末題「大智度論卷第七十六」〔T25 0598c16〕，之下自續題「大智度論釋夢中不證品第六十一之餘」〔T25 0598c19〕起，終於「須菩提聞是受記者空，難情則息，自解無疑」〔T25 0602b22〕一段之末，次品〈同學品第六十二〉起〔T25 0602b26〕）。工作底本之校記清單依 CBETA 校勘條之本讀／各本異讀傳錄，正文從本讀。

witness 層（七造·負結果專誌）。 本帳獨立掃本品範圍全部 app 之 wit 屬性，所見證本凡七造，逐造報實數：【大】一百四十二見（其中一百三十九條為 lem，另三條於 CBETA 校改處退居 rdg）、【聖】八十見、【宋】七十四見、【宮】六十九見、【元】六十三見、【明】六十見、【石】五十八見；另 CBETA 校改層【CB】三見、【麗-CB】一見。本品無【麗】【磧】等其他證本之獨立見數——非漏掃，是本品範圍內確無，如實誌為負結果。又：聖本之見數（八十）高於宋本（七十四），與品五十六之宋本居首不同，為本品之實況，不強求與前品一致。

star 條十四（品內十二·跨品二·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）之全帳，本帳以 corresp 屬性獨立全掃：十二條之錨落於本品範圍內（隨條標明於下表），其目標分屬六注——0595008〔T25 0595b09〕「授／受」三重、0597003〔T25 0597a09〕「世界／國土」三重、0597006〔T25 0597a24〕「得／得受」一重、0602008〔T25 0602a22〕「忍法／法忍」一重、0602010〔T25 0602b03〕「授／受」一重、0602011〔T25 0602b05〕「授／受」一重；另二條之目標注落於前品六十範圍——錨〔T25 0594c25〕之【經】條 corresp 至注 0592011〔T25 0592a20〕，錨〔T25 0597c13〕之「惟／唯」條 corresp 至注 0594016〔T25 0594c21〕。另有二條之錨落於本品範圍之外而目標指回本品之注：錨〔T25 0602b27〕與錨〔T25 0604c03〕皆 corresp 至注 0598011〔T25 0598c24〕之【經】條。此二錨本帳逐一回核其所在品：〔T25 0602b27〕落於次品〈同學品第六十二〉（起〔T25 0602b26〕）之經起首，〔T25 0604c03〕落於品六十三〈等學品〉之經起首。故本品涉 star 共十四枚：品內十二（其中二枚之目標回指前品）＋跨品二（錨在後品，目標指回本品）——與品五十六之「十二品內＋三跨品、跨品皆 forward」型相近而方向構成不同：本品兼有 backward 目標二與 forward 錨二，如實誌錄，不強解方向差異之義理意義。

注層與 app 層不齊之三條（存目注·專列）。 本帳以 note 之 n 屬性對 app 之 from 錨獨立對盤：本品範圍內 type="mod" 之注凡一百三十二條，其中一百二十九條各有對應 app（一百四十二 app 中，十二條為 star 共用他注，一條為 CBETA 校改層 app beg0602a1601 無 mod 注，餘一百二十九條一一對應），另有三條注無對應 app 條，底本原樣逐條專列：其一，注 0594022〔T25 0594c24〕之品題六造全帳（全文見第四目）；其二，注 0598008〔T25 0598c15〕「不分卷及品【石】」；其三，注 0602015〔T25 0602b25〕「卷第七十七終【石】」。三條皆屬品題與版本卷次層之記，無涉本品義理文字；因不入 app 清單，故一百四十二條全量帳中不見其目，本帳專列以補之。

type="rest" 傍註二條（專列）。 本品範圍內 type="rest" 之注凡二條：其一，繫於注 0595009〔T25 0595b15〕，底本原樣作「但傍註有審或本三字」，與同 n 之 type="mod" 條「審【大】｜當【聖】」同錨；其二，繫於注 0601016〔T25 0601c10〕，底本原樣作「聖本有傍註作或本三字」，與同 n 之 type="mod" 條「住【大】｜作【宋】【元】【明】【宮】」同錨。二條皆記聖本傍註之存在（「或本」字樣），屬證本自身之傍註層而非異讀本身，故不入 app 清單，本帳專列。

巢狀校勘條（零·如實記）。 本帳獨立掃本品範圍校勘條之巢狀結構，未檢出巢狀校勘條案例〔查無〕，與品五十二之一例巢狀校勘條不同型，與品五十六同型。

書號與書名對照（逐字取自各檔底本 <title level="m">）。 T25n1509《大智度論》（底本）；T08n0223《摩訶般若波羅蜜經》（所釋經）；X24n0451《大品經義疏》（吉藏）；X46n0791《大智度論疏》（慧影）；X46n0784《大乘四論玄義》（均正）；T33n1716《妙法蓮華經玄義》（智顗）；T33n1717《法華玄義釋籤》（湛然）；T46n1911《摩訶止觀》（智顗）；T46n1912《止觀輔行傳弘決》（湛然）。本表每一書名皆本帳自該檔底本 <title level="m"> 逐字重取，非沿用他帳轉抄。 續藏三檔之 loc 一律取 ed="X" 之 lb（X24n0451、X46n0791 之 R 重印 lb 不採），與 T 藏 loc 不混。

校勘總帳（一百四十二條全量對帳·原樣傳錄）。 下依工作底本原樣傳錄——本品校記合計一百四十二條，與工作底本機械重計值一百四十二相合，本帳並以校勘條之起錨獨立重掃，同得一百四十二，且逐條與工作底本清單按底本出現序對位，一百四十二條 loc 全同、零錯位。校勘條依原書出現序全量列之，內含 star-corresp 重引十二條（隨條標明目標注號與目標 loc）；品題、卷題攸關之數處隨條記之。異本讀法並列保存，正文仍從現行底本讀法：

app 條（一百四十二·底本出現序·star-corresp 隨條標明）

〔T25 0594c25〕【經】【大】｜〔－〕【宋】【宮】【聖】（star·corresp→note(0592011)＝〔T25 0592a20〕目標注在前品六十範圍）
〔T25 0594c27〕嚮【大】｜響【宋】【元】【明】【宮】
〔T25 0595a02〕甄陀羅【大】｜緊那羅【宋】【元】【明】【聖】【石】
〔T25 0595a05〕大【大】｜丈【聖】
〔T25 0595a07〕他【大】｜他佛【宋】【元】【明】【宮】【聖】【石】
〔T25 0595a09〕若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0595a26〕滅，即【大】｜即滅【宋】【元】【明】【宮】【聖】【石】
〔T25 0595a27〕郭【大】｜墎【石】
〔T25 0595b02〕滅【大】｜燒【石】
〔T25 0595b09〕授【大】｜受【宋】【宮】【聖】【石】
〔T25 0595b15〕審【大】｜當【聖】
〔T25 0595c02〕恃【大】｜持【聖】
〔T25 0595c02〕弄【大】｜吁【宮】
〔T25 0595c21〕他【大】｜而【元】【明】
〔T25 0595c22〕住【大】｜止【宋】【元】【明】【宮】
〔T25 0595c26〕姓【大】｜性【宋】【宮】
〔T25 0595c27〕慢憍【大】｜憍慢【宋】【元】【明】【宮】
〔T25 0596a06〕惡【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596a08〕魔【大】｜魔事【宋】【元】【明】
〔T25 0596a12〕時【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596a15〕念【大】｜念所【石】
〔T25 0596a16〕授【大】｜受【宋】【宮】【聖】【石】（star·corresp→note(0595008)＝〔T25 0595b09〕品內同錨共注）
〔T25 0596a20〕若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596a21〕若【大】｜若即是身悔過【聖】【石】
〔T25 0596a26〕釋【大】｜釋種【聖】【石】
〔T25 0596b08〕言【大】｜告【宋】【元】【明】【宮】【聖】【石】
〔T25 0596b11〕應所【大】｜所應【聖】
〔T25 0596b17〕而【大】｜而轉【聖】
〔T25 0596b17〕清【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596b18〕心【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596b19〕遠【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596b24〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596c06〕美【大】｜義【聖】
〔T25 0596c18〕免【大】｜勉【宋】【元】【明】【宮】【石】
〔T25 0597a04〕蜜【大】｜蜜及【宋】【元】【明】【宮】【聖】【石】
〔T25 0597a07〕在【大】｜〔－〕【聖】
〔T25 0597a09〕世界【大】｜國土【聖】【石】
〔T25 0597a16〕世界【大】｜國土【聖】【石】（star·corresp→note(0597003)＝〔T25 0597a09〕品內同錨共注）
〔T25 0597a19〕【論】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0597a23〕言【大】｜亦【宋】【元】【明】【宮】
〔T25 0597a24〕得【大】｜得受【聖】【石】
〔T25 0597a25〕得【大】｜得受【聖】【石】（star·corresp→note(0597006)＝〔T25 0597a24〕品內同錨共注）
〔T25 0597a25〕授【大】｜受【元】【明】【聖】【石】
〔T25 0597a25〕記【大】｜記得受記【石】
〔T25 0597a26〕授【大】｜受【宋】【宮】【聖】【石】（star·corresp→note(0595008)＝〔T25 0595b09〕品內同錨共注）
〔T25 0597a26〕授【大】｜受【宋】【元】【明】【聖】【石】
〔T25 0597a26〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】
〔T25 0597a27〕授【大】｜受【宋】【宮】【聖】【石】（star·corresp→note(0595008)＝〔T25 0595b09〕品內同錨共注）
〔T25 0597b03〕末【CB】｜未【大】｜末【宋】【元】【明】【宮】
〔T25 0597b08〕法【大】｜〔－〕【宋】【宮】
〔T25 0597b08〕故【大】｜故故【宋】【元】【明】【宮】
〔T25 0597b10〕相【大】｜〔－〕【宋】【宮】【聖】【石】
〔T25 0597b11〕退【大】｜〔－〕【石】
〔T25 0597b16〕密【大】｜〔－〕【石】
〔T25 0597b21〕問【大】｜聞【聖】【石】
〔T25 0597b24〕夢【大】｜自夢【聖】【石】
〔T25 0597c02〕即時【大】｜時即【宋】【元】【明】【宮】
〔T25 0597c06〕郭【大】｜墎【石】
〔T25 0597c08〕集【大】｜習【宋】【元】【明】【宮】
〔T25 0597c13〕惟【大】｜唯【宋】【元】【明】【宮】【聖】【石】（star·corresp→note(0594016)＝〔T25 0594c21〕目標注在前品六十範圍）
〔T25 0597c15〕生【大】｜上【宋】【宮】
〔T25 0597c18〕失【大】｜去【宋】【元】【明】
〔T25 0597c20〕已【大】｜以【聖】
〔T25 0597c24〕字名【大】｜名字【宋】【元】【明】【宮】
〔T25 0597c29〕得【大】｜當【聖】
〔T25 0598a09〕遠【大】｜遠離【宋】【元】【明】【宮】
〔T25 0598a11〕用【大】｜由【聖】
〔T25 0598a20〕二【大】｜一【元】
〔T25 0598b06〕知【大】｜〔－〕【石】
〔T25 0598b08〕諸【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0598b21〕如是【大】｜是如【宋】【元】【明】【宮】【聖】
〔T25 0598c06〕世界【大】｜國土【聖】【石】（star·corresp→note(0597003)＝〔T25 0597a09〕品內同錨共注）
〔T25 0598c12〕世界【大】｜國土【聖】【石】（star·corresp→note(0597003)＝〔T25 0597a09〕品內同錨共注）
〔T25 0598c14〕般若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0598c16〕六【大】｜六（釋第五十九品訖第六十品上）【聖】
〔T25 0598c19〕大智度論釋夢中不證品第六十一之餘（卷七十七）【大】｜大智度論卷第七十七釋夢誓品第六十一下訖第六十三品【宋】【元】｜大智度論卷第七十七釋夢誓品第六十一品下訖第六十三品【宮】｜大智度論卷第七十七釋夢誓品第六十一之下【明】｜大智度經論卷第七十七釋第六十品訖第六十二品【聖】
〔T25 0598c24〕【經】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0598c28〕耶【大】｜〔－〕【宋】【宮】
〔T25 0598c29〕如【大】｜如是【宋】【宮】
〔T25 0599a05〕法【大】｜法相【元】【明】【聖】【石】
〔T25 0599a12〕我【大】｜〔－〕【聖】
〔T25 0599b01〕行【大】｜得【聖】
〔T25 0599b01〕提【大】｜提於【聖】
〔T25 0599b18〕說【大】｜說法【聖】【石】
〔T25 0599b26〕智【大】｜智光【元】【明】【聖】
〔T25 0599b29〕具【大】｜〔－〕【宋】【宮】【元】
〔T25 0599c01〕敷【大】｜〔－〕【宋】【宮】【元】
〔T25 0599c02〕畢【大】｜必【聖】
〔T25 0599c02〕恩【大】｜思【聖】
〔T25 0599c05〕常【大】｜當【聖】【石】
〔T25 0599c10〕未【大】｜來【聖】
〔T25 0599c12〕奈【大】｜云【聖】【石】
〔T25 0599c13〕亡【大】｜忘【聖】【石】
〔T25 0599c13〕失【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0599c29〕薩【大】｜薩摩訶薩【聖】【石】
〔T25 0599c29〕不【大】｜心不【宋】【元】【明】【宮】【聖】【石】
〔T25 0600a07〕世尊【大】｜也【聖】
〔T25 0600a28〕忍【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0600b01〕者【大】｜若不得者【聖】
〔T25 0600b15〕用【大】｜因【聖】【石】
〔T25 0600b16〕阿【大】｜名阿【宋】【元】【明】【宮】【聖】
〔T25 0600b18〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0600b19〕已【大】｜以【石】
〔T25 0600c13〕相【大】｜〔－〕【聖】
〔T25 0600c14〕以【大】｜〔－〕【宋】【宮】
〔T25 0600c23〕降【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a06〕化【大】｜他【宋】【元】【明】【宮】【聖】【石】
〔T25 0601a07〕所【大】｜是【聖】【石】
〔T25 0601a08〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a10〕無有餘【大】｜〔－〕【石】
〔T25 0601a15〕是故諸菩薩能生大悲【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a22〕相應念【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a29〕得【大】｜〔－〕【聖】
〔T25 0601b01〕說【大】｜〔－〕【聖】
〔T25 0601b02〕價【大】｜賈【聖】
〔T25 0601b05〕念【大】｜法【聖】【石】
〔T25 0601b08〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601b12〕隨【大】｜隨順【聖】【石】
〔T25 0601b22〕礙【大】｜得【宋】【宮】
〔T25 0601b24〕相【大】｜想【宋】【元】【明】【宮】【聖】【石】
〔T25 0601b28〕若【大】｜若波羅蜜【聖】
〔T25 0601c10〕住【大】｜作【宋】【元】【明】【宮】
〔T25 0601c22〕提【大】｜提自【聖】【石】
〔T25 0601c25〕答【大】｜答言【宋】【元】【明】【宮】
〔T25 0602a04〕等【大】｜義【宋】【元】【明】【宮】
〔T25 0602a13〕邪【CB】｜耶【大】｜邪【元】【明】
〔T25 0602a16〕淨（K14n0549_p1270c13）（T25n1509_p0389c09）【CB】【麗-CB】｜浮【大】
〔T25 0602a16〕世界【大】｜國土【聖】【石】
〔T25 0602a17〕正【大】｜止【宋】
〔T25 0602a19〕忍法【大】｜法忍【聖】【石】
〔T25 0602a21〕軟【大】｜濡【宋】【元】【明】【宮】【聖】
〔T25 0602a22〕進【大】｜集【宋】【元】【明】【宮】
〔T25 0602a22〕忍法【大】｜法忍【宋】【元】【明】【宮】【聖】【石】
〔T25 0602a23〕忍法【大】｜法忍【宋】【元】【明】【宮】【聖】【石】（star·corresp→note(0602008)＝〔T25 0602a22〕品內同錨共注）
〔T25 0602a27〕何【大】｜何云【宋】【宮】
〔T25 0602b03〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】
〔T25 0602b04〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】（star·corresp→note(0602010)＝〔T25 0602b03〕品內同錨共注）
〔T25 0602b05〕授【大】｜受【元】【明】【聖】【石】
〔T25 0602b06〕授【大】｜受【元】【明】【聖】【石】（star·corresp→note(0602011)＝〔T25 0602b05〕品內同錨共注）
〔T25 0602b09〕受【大】｜授【宋】
〔T25 0602b22〕者【大】｜〔－〕【聖】
〔T25 0602b25〕故【大】｜故釋第六十品竟，大智度經卷第七十七【石】

以上一百四十二條，與工作底本錨點校記之數機械相合；star 之目標已隨條標明（跨品二條之錨不在本品範圍，已於上文專列）。品名／卷題攸關之數處（品題〔T25 0594c24〕之存目注、卷七十六末題〔T25 0598c16〕、卷七十七續題〔T25 0598c19〕、品末〔T25 0602b25〕）已於上文專列，並與所釋經、古德疏雙向對校（第四目、第六目）。

未展開而誌闕者（不以估值充數）。 其一，所釋經 T223 側本品範圍內之一百零八條 app 逐條對帳（第四目）；其二，論①所引「〈地獄品〉」與「四攝法義，如先說」二處本論前文之回核（第七目）；其三，吉藏「三雙六人」與論①四門分位之逐項會通（第六目）——三事本帳皆未展開，據實誌其未展開，待後續補查。

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 76 and 77. The chapter title 「大智度論釋夢中不證品第六十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first"〔T25 0594c24〕 stands in the middle of Fascicle 76 (it is not a title at the head of a fascicle), and the point where the preceding chapter, "Training in Emptiness without Realising It", Chapter 60, ends is the point where this chapter begins; when the fascicle-end title 「大智度論卷第七十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-six"〔T25 0598c16〕 is reached, this chapter is not yet finished, and Fascicle 77 takes it up with the continuation title 「大智度論釋夢中不證品第六十一之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first, the remainder"〔T25 0598c19〕, under which the author's signature 「聖者龍樹造」 tr. "Composed by the noble Nāgārjuna" and the translator's signature 「後秦龜茲國三藏鳩摩羅什譯」 tr. "Translated by Kumārajīva, Tripiṭaka master of Kucha, in the Later Qin" appear again; the chapter ends at the close of the passage 「須菩提聞是受記者空，難情則息，自解無疑」 tr. "Subhūti, having heard that the one who receives the prediction is empty, the feeling of difficulty then ceases; he understands of himself and has no doubt"〔T25 0602b22〕, and the next chapter, "Training Alike", Chapter 62, begins〔T25 0602b26〕.

The whole chapter has ten thousand seven hundred and ninety-two pure Chinese characters (the mechanically recounted value; this apparatus takes it as the preferred reference value). This apparatus divides it into two units at the fascicle boundary: the First Part (Fascicle 76) and the Last Part (Fascicle 77) count five thousand five hundred and forty-eight and five thousand two hundred and sixty-three respectively; their sum, ten thousand eight hundred and eleven, differs from the tool value by nineteen characters—judged to be a difference due to the fascicle-end title, the continuation title, the two signatures of author and translator, and the method of counting (the tool value does not include lines of this kind of format), consistent with the apparatus of each of Chapters 38 to 56, not a divergence in the text; recorded as it is. The cut point is taken at the base text's own fascicle boundary 0598c17 (Fascicle 77 beginning at 0598c19), which coincides exactly with the paragraph boundary immediately before the starting boundary of Sūtra ②, 0598c24; Sūtra ① and Treatise ① lie wholly in the First Part, and Sūtra ② and Treatise ② wholly in the Last Part—the cleanest cut point with respect to the base text.

The structure is two Sūtra and two Treatise sections, alternating in one round: Sūtra ① begins at 0594c25 (Fascicle 76), Treatise ① at 0597a19 (Fascicle 76), Sūtra ② at 0598c24 (Fascicle 77, after the continuation title), and Treatise ② at 0600b19 (Fascicle 77). Both treatise sections open directly with 「問曰：」 tr. "Question:", and in the whole chapter there is no marker 「釋曰：」 tr. "Explanation:" opening the treatise—different from the format usual in Chapters 47, 52, 56, and others, where the treatise opens with 「釋曰：」 tr. "Explanation:"; recorded as it is, not forcibly explained. At the top level there are five groups of questions and answers in all, three in the First Part and two in the Last Part—this apparatus recounted Question and Answer word for word in the Chinese-character stream of each of the two units separately: three / three in the First Part, two / two in the Last Part, the two numbers symmetrical and without gap. In addition, the First Part has two instances of 「有人言」 tr. "someone says"〔T25 0597a23〕〔T25 0597a24〕, which are citations of divergent views in narrative form, not in the format 「問曰／答曰」 tr. "Question: / Answer:", and are not counted among the groups of questions and answers. From Treatise ②〔T25 0600b27〕 down to〔T25 0602b05〕 there is also a long chain of extended questions and answers brought in by non-formal verbs such as 「更問」 tr. "further asks", 「復問」 tr. "asks again", 「難」 tr. "objects", 「答曰」 tr. "answers", and 「答言」 tr. "answers, saying"; both parties to these questions and answers (the Buddha and Subhūti) can be determined from context, and because they are not in the formal format, this apparatus does not count them among the five groups either, only recording where they begin and end, for identification.

II. Terms Examined

Not realising it in a dream. The source of the chapter title, and also the backbone of the whole chapter. Sūtra ① sets up the formula at its opening: 「若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地，亦不貪三界，觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證。」 tr. "If a bodhisattva-mahāsattva even in a dream does not crave the śrāvaka ground or the pratyekabuddha ground, nor craves the three realms, and contemplates dharmas as like a dream, like an illusion, like an echo, like a mirage, like a transformation, and also does not realise them."〔T25 0594c25〕—「不證」 tr. "not realising" does not mean being unable to realise; it means not taking realisation. Not taking realisation by day can still be said to be held by deliberate attention; not taking realisation in a dream means that the habitual nature is already formed. Treatise ① explains why by the unity of day and night: 「是菩薩晝日常習行空故，夜夢中亦不貪三界。」 tr. "Because this bodhisattva constantly trains in emptiness by day, in his dreams by night too he does not crave the three realms."〔T25 0597b06〕 So the test of this chapter is a test made where there is no deliberate attention.

The dream oath. The other form of the chapter name (see Section IV); the source of its characters is the passage in Sūtra ① where the oath is made: the bodhisattva in a dream sees hell-fire burning beings, and 「作是誓：『若我實是阿鞞跋致者，是火當滅！』」 tr. "makes this oath: ‘If I am really an avaivartika, may this fire go out!’"〔T25 0595a24〕; again, when a man or woman is held by a non-human, the bodhisattva drives it off with an oath of utmost sincerity: 「以是至誠誓故，是男子、女人為非人所持、為非人所惱，是非人當遠去！」 tr. "By this oath of utmost sincerity, may the non-human by which this man or woman is held, by which they are vexed, go far away!"〔T25 0595b16〕. The test of the oath lies in its effect: if the non-human goes, he has already received the prediction; if the non-human does not go, he has not yet received the prediction. 「不證」 tr. "not realising" and 「誓」 tr. "the oath" are two faces of one body in this chapter—not taking realisation in a dream is ‘not doing’; making an oath in a dream is ‘doing’. Within one chapter the two matters are set side by side, and so the two forms of the chapter name each rest on one of them, not one right and the other wrong.

The empty oath · overweening pride. An oath may be real or empty; this is the crux of the chapter. Sūtra ① records a road on which the path is lost: a bodhisattva far from the six perfections and the power of skilful means rashly makes an oath; evil Māra on the contrary commands the non-human to leave; the bodhisattva does not know that it is Māra's power and presumes on it, 「用是空誓，無方便力故，生增上慢」 tr. "and by this empty oath, having no power of skilful means, gives rise to overweening pride"〔T25 0595c04〕, and so he slights, mocks, disparages, and scorns the other bodhisattvas and falls into the two grounds. Treatise ① extends it: 「是菩薩自未有力，魔來遣鬼神故，自恃為己力。」 tr. "This bodhisattva himself has no power as yet; because Māra came and sent the ghosts and spirits away, he presumes it to be his own power."〔T25 0597c16〕—what answers to the test is not necessarily one's own power; in this chapter's record of the oath, this is the most important sentence.

Subtle deeds of Māra. The deeds of Māra in this chapter show no evil mark; all come from the side of compliance. Māra tells names and clans, tells the ancestors for seven generations, praises the merit of the dhūta, and even says 「汝先世亦修阿蘭若行」 tr. "in former lives you cultivated the araṇya practice too"〔T25 0595c19〕; what he says fits the bodhisattva's own thoughts point by point, and so it is hard to become aware of. Treatise ① glosses why it is called subtle: 「微細魔事者，細名不逆其意，隨其本念，助成其心。」 tr. "As for subtle deeds of Māra, subtle means not going against his intent; following his own thoughts, it helps his mind along."〔T25 0598a06〕—it does not go against his intent, and so it is subtle; it helps his mind along, and so it is Māra. The Buddha therefore warns three times: 「我所說實阿鞞跋致行、類、相貌，是人永無」 tr. "the conduct, kind, and appearance of the real avaivartika that I have taught, this person forever lacks"〔T25 0596a04〕.

A bodhisattva caṇḍāla. To the one who clings to the name of seclusion and despises the other bodhisattvas, the Buddha gives a name: 「當知是名菩薩旃陀羅，污染諸菩薩。」 tr. "Know that this is called a bodhisattva caṇḍāla, who defiles the bodhisattvas."〔T25 0596c07〕 He also says: 「是人似像菩薩，實是天上人中之大賊，亦是沙門被服中賊」 tr. "this person resembles a bodhisattva, but is really a great thief among the gods above and the humans among people, and also a thief in the garb of a śramaṇa"〔T25 0596c08〕. His sickness lies not in where he dwells, but in the inversion 「以憒閙為不憒閙，以不憒閙為憒閙」 tr. "taking clamour for non-clamour and non-clamour for clamour"〔T25 0596c02〕. The seclusion the Buddha approves refers to something else: 「若菩薩摩訶薩遠離聲聞、辟支佛心，住空閑山澤曠遠之處，是佛所許遠離法。」 tr. "If a bodhisattva-mahāsattva is secluded from the mind of the śrāvaka and pratyekabuddha, and dwells in empty and quiet mountains, marshes, and far-off places, this is the dharma of seclusion the Buddha approves."〔T25 0596b09〕—the substance of seclusion lies in the mind's leaving the two vehicles; the mountains and marshes are its aid, not its substance.

The good friend. At the end of Sūtra ① the good friend is set up through two gates, persons and dharmas: through the gate of persons, 「諸佛是菩薩摩訶薩善知識」 tr. "the buddhas are the bodhisattva-mahāsattva's good friends"〔T25 0596c22〕, and the bodhisattvas and arhats as well; through the gate of dharmas, the six perfections and so on up to suchness, the limit of reality, and the nature of dharmas. The sūtra further praises them with twelve names, from 「六波羅蜜是世尊，六波羅蜜是道」 tr. "the six perfections are the World-Honored One; the six perfections are the path"〔T25 0596c28〕 down to 「是父是母」 tr. "are father, are mother". Treatise ① explains why dharmas can be called good friends: 「法能成辦其事，故說六波羅蜜等諸法名善知識。」 tr. "Because dharmas can accomplish the matter, the six perfections and the other dharmas are said to be called good friends."〔T25 0598a26〕—whatever accomplishes the matter is the good friend, whether it be a person or a dharma.

The mark of prajñāpāramitā. The opening question of Sūtra ②, and also the main thread of the Last Part: 「如虛空相是般若波羅蜜相」 tr. "the mark that is like space is the mark of prajñāpāramitā"〔T25 0598c25〕; 「般若波羅蜜無所有相」 tr. "prajñāpāramitā is without the mark of anything existent"〔T25 0598c26〕. Treatise ② explains space as the simile by 「無色相、無非色相」 tr. "no mark of form, no mark of non-form", and answers the objection of why Subhūti asks again: 「般若波羅蜜第一微妙，聞者無厭足，無滿時，無一定相，故不應難。」 tr. "Prajñāpāramitā is foremost and subtle; those who hear it never have enough of it, there is no time when they are full, and it has no single fixed mark; therefore one should not object."〔T25 0600b20〕 And it lowers his position, saying: 「如十住大菩薩於般若波羅蜜猶未滿足，何況須菩提小乘人！」 tr. "Even the great bodhisattvas of the ten abodes are not yet fulfilled in prajñāpāramitā; how much less Subhūti, a man of the Small Vehicle!"〔T25 0600b21〕

The acceptance of the non-arising of dharmas. The eye of Sūtra ②. The Buddha strips it away layer by layer with four counter-questions—does he see a dharma that practises prajñā, does he see a place where it can be practised, is the dharma not seen findable, should the unfindable dharma arise—and all four answers are 「不也」 tr. "No"; only then does he set up its name: 「是名菩薩摩訶薩無生法忍。」 tr. "This is called the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas."〔T25 0600a25〕 Treatise ② ties it to the body: 「捨是生死肉身，得法性生身」 tr. "abandoning this fleshly body within birth and death, he obtains the body born of the Dharma-nature"〔T25 0602a14〕, and judges its position by difficulty and ease: 「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」 tr. "Before obtaining the dharma of the acceptance of non-arising, effort is arduous, as in travelling by land; having obtained the acceptance of the non-arising of dharmas, effort is very easy, as in riding a boat."〔T25 0602a23〕

Two kinds of avaivartika · the four gates of prediction. Treatise ① divides the positions at the outset: 「有二種阿鞞跋致：一者、已得記，二者、未得記。」 tr. "There are two kinds of avaivartika: first, one who has already obtained the prediction; second, one who has not yet obtained the prediction."〔T25 0597a24〕 One who has obtained the prediction is further divided into prediction given in one's presence and prediction not given in one's presence, and prediction not given in one's presence is further divided into the causes and conditions of the prediction fulfilled and the causes and conditions of the prediction not yet fulfilled. The avaivartika spoken of in this chapter is precisely of the kind 「雖未具足阿鞞跋致法，亦名阿鞞跋致」 tr. "though he has not yet fulfilled the dharmas of the avaivartika, he is also called avaivartika"〔T25 0597b04〕, and so the treatise-author himself marks this chapter, coming after the preceding chapter, as 「次第說」 tr. "spoken in sequence".

III. Similes and Stories

The key similes of this chapter fall into three bundles: the dream bundle of Sūtra ① (dreaming of the Buddha teaching the Dharma, dreaming of armies rising and fire breaking out, dreaming of the three evil destinies); the bundle of Treatise ① explaining the oath and the deeds of Māra (the spell against fire, the four grave prohibitions, the sin spoken of in the chapter on the Hells); and the bundle of Treatise ② explaining prajñā and the acceptance of non-arising (the sun rising and all darkness dispelled, the prisoner going to execution, losing a treasure of great price, travelling by land and riding a boat, the brahmin ascetic Vatsa). The similes of the sūtra itself all lie within a dream, and those of the treatise-author all in the waking state; their fitting together is precisely the bone of this chapter's 「夢、覺無異」 tr. "dream and waking are without difference".

The dream simile (from the sūtra itself · the substance of this chapter, not its ornament). The dream of this chapter is not a dream taken up for comparison; it is the object contemplated. The bodhisattva in a dream sees all kinds of sorrow and suffering, and 「不驚、不怖，亦不憂惱」 tr. "is not startled, not terrified, nor grieved and vexed"〔T25 0595a13〕; on waking he thinks, 「三界虛妄，皆如夢耳」 tr. "the three realms are false; all are but like a dream"〔T25 0595a14〕—the dream is a simile for the three realms, and the three realms in turn are like a dream; so the treatise-author says 「不死而見死、不畏而見畏，一切三界皆爾，何但夢中」 tr. "not dying and yet seeing death, not fearing and yet seeing fear—the whole of the three realms is like this; why only in a dream"〔T25 0597b26〕. The sūtra itself passes the verdict: 「是夢及諸法，無二無別。」 tr. "This dream and all dharmas are without duality and without difference."〔T25 0595a22〕

The oath extinguishing fire (from the sūtra itself, in two layers · the fire in a dream and the fire when awake). In a dream he sees hell-fire burning beings and makes an oath that the fire go out; on waking he takes up this mark, and by day, seeing fire break out in a city, again makes an oath. Treatise ① explains why it can be carried over: 「佛說夢、覺無異故。」 tr. "Because the Buddha has said that dream and waking are without difference."〔T25 0597c07〕 The fire sometimes goes out and sometimes does not; where it does not go out, it 「燒一家、置一家」 tr. "burns one house and leaves one house", and the sūtra attributes this to the deeds of those who suffer it: 「是諸眾生今世受破法餘殃故被燒」 tr. "these beings are burned because in this life they suffer the remaining calamity of having broken the Dharma"〔T25 0595b04〕, while the bodhisattva's oath is still borne out—「以菩薩誓力故，不次第燒，惟罪重者不救，不妨是阿鞞跋致相。」 tr. "By the power of the bodhisattva's oath it does not burn in sequence; only those of heavy sin are not saved; this does not hinder its being a mark of the avaivartika."〔T25 0597c13〕 The oath cannot overcome the deed, and yet its not overcoming the deed does not harm its being an oath.

The simile of the spell against fire (carrying on the meaning of ‘the oath driving off non-humans’). Treatise ① gathers up the passage on non-humans with one sentence: 「非人所持，亦如呪火。」 tr. "Being held by a non-human is also like the spell against fire."〔T25 0597c14〕—the spell's power to drive off is like the oath's power to extinguish; its danger too is the same: one who has not obtained the acceptance of the non-arising of dharmas hears the spell and the ghost departs, and so he presumes it to be his own power, not knowing that Māra came and drove the ghost away: 「是菩薩自未有力，魔來遣鬼神故，自恃為己力」 tr. "this bodhisattva himself has no power as yet; because Māra came and sent the ghosts and spirits away, he presumes it to be his own power"〔T25 0597c16〕.

The simile of the four grave prohibitions (carrying on the meaning of ‘clinging to an empty name’). Clinging to the name of the prediction and despising others—how great is this sin? The Buddha first compares it with the four grave prohibitions: 「譬如比丘於四重禁法，若犯一事，非沙門、非釋子，是人現身不得四沙門果。」 tr. "As when a bhikṣu, with regard to the dharma of the four grave prohibitions, breaks any one of them, he is no śramaṇa, no son of the Śākya; this person in his present body does not obtain the four fruits of the śramaṇa."〔T25 0596a25〕 The sūtra itself points out why it is heavier still: the false speech among the four prohibitions is to claim oneself an arhat, while here it is to say of oneself that one will become a Buddha; what is claimed is greater, and so 「是著空名字菩薩，心亦如是，輕弄毀蔑餘人故，當知是罪重於比丘四禁」 tr. "this bodhisattva who clings to an empty name, his mind being likewise, because he slights, mocks, disparages, and scorns others, know that this sin is heavier than a bhikṣu's four prohibitions"〔T25 0596a27〕; the Buddha pushes it further, saying 「置是重罪，其罪過於五逆」 tr. "setting aside this heavy sin, its sin exceeds the five heinous sins"〔T25 0596a29〕, and the treatise cites another place in this treatise as evidence—「如〈地獄品〉中破般若波羅蜜罪說」 tr. "as is said of the sin of breaking prajñāpāramitā in the chapter ‘The Hells’"〔T25 0598a05〕.

The simile of the sun rising and all darkness dispelled (carrying on the meaning of 「我、我所心滅」 tr. "the mind of I and mine ceases"). Treatise ② explains the source of stain and purity: when the five aggregates are contemplated with the real wisdom of prajñā as from the beginning unarisen, 「爾時，我、我所心則滅；如日出，眾冥皆除」 tr. "at that time the mind of I and mine ceases; as when the sun rises, all darkness is dispelled"〔T25 0600c10〕—the darkness need not be chased away; when the sun rises it is gone of itself; when the mind of self ceases, the remaining delusions all cease with it, and so stain and purity can be spoken of within ultimate emptiness.

The simile of the prisoner going to execution (carrying on the meaning of 「大悲為大乘本」 tr. "great compassion is the root of the Great Vehicle"). 「四無量心中，大悲是大乘之本；見眾生就於死法，如囚受戮。」 tr. "Among the four immeasurable minds, great compassion is the root of the Great Vehicle; he sees beings going to the dharma of death like a prisoner going to execution."〔T25 0601a13〕—seeing that they must die, compassion then cannot be stopped; on this hangs this chapter's judgement of why the bodhisattva is a field of merit for all beings.

The simile of losing a treasure of great price (the sūtra gives the maṇi jewel · the treatise condenses it to a poor man losing a treasure). Sūtra ② uses the maṇi jewel as a simile for not leaving the mind of sarvajñā: 「譬如士夫未曾得摩尼珠，後時得，得已，大歡喜踊躍；後復失之，便大憂愁」 tr. "As a man who had never obtained a maṇi jewel later obtains one, and having obtained it greatly rejoices and leaps for joy; afterwards he loses it again, and is then greatly grieved"〔T25 0599c10〕; Treatise ② condenses it: 「如貧人失大價寶，常念不離」 tr. "like a poor man who has lost a treasure of great price, his thought never leaves it"〔T25 0601b01〕—that the thought does not leave it comes not from forcing, but from the weight of what was lost.

The simile of travelling by land and riding a boat (carrying on the meaning of 「無生忍難易」 tr. "the difficulty and ease of the acceptance of non-arising"). 「未得無生忍法，用力艱難，譬如陸行；得無生法忍已，用力甚易，譬如乘船。」 tr. "Before obtaining the dharma of the acceptance of non-arising, effort is arduous, as in travelling by land; having obtained the acceptance of the non-arising of dharmas, effort is very easy, as in riding a boat."〔T25 0602a23〕—it is the same travelling of a road; the difference between having obtained the acceptance and not having obtained it lies in the effort; and so the treatise-author concludes: 「是故無生法忍，諸菩薩所貴」 tr. "therefore the acceptance of the non-arising of dharmas is what the bodhisattvas prize"〔T25 0602a24〕.

The story of the brahmin ascetic Vatsa (at the end of Treatise ② · answering why the Buddha says 「不」 tr. "no" to both questions). At the end of Treatise ② the treatise-author sets a question himself: Subhūti asks whether one receives the prediction because of obtaining the acceptance of non-arising, and the Buddha says no; why then does he answer with the principle of non-arising? The treatise-author cites as an example a story already recorded in this treatise—「婆蹉梵志問佛：『有我不？』佛默然不答。『無我不？』佛亦不答。」 tr. "The brahmin ascetic Vatsa asked the Buddha, ‘Is there a self?’ The Buddha was silent and did not answer. ‘Is there no self?’ The Buddha again did not answer."〔T25 0602b13〕 Although all things really have no self, because the brahmin asked with a clinging mind, wishing to make sport of non-self, the Buddha did not answer. Answering and not answering are tied to the mind of the questioner, not to whether the dharma exists or not; so, since Subhūti asks with a clinging mind and a mind of attaining, the Buddha too says 「不」 tr. "no".

IV. The Sūtra Passage Explained

The full ledger of the two forms of the chapter name (the base text 「夢中不證品」 tr. "Chapter on Not Realising It in a Dream" · the four editions Song, Yuan, Palace, and Ming 「夢誓品」 tr. "Chapter on the Dream Oath" · the -1 step of the Shōgozō and Ishiyama). The note on the chapter title〔T25 0594c24〕 (0594022, type=mod) is one note made in six forms; this apparatus records the full text of the original note word for word: 「卷第七十七首【石】，（（大智…一））十四字＝（（大智論釋夢誓品第六十一上））十二字【宋】【宮】但上註一之下宮本有品字，（（大智度論釋夢誓品第六十一上））十三字【元】，（（釋夢誓本第六十一之上經作夢中品））十五字【明】，（（摩訶般若波羅蜜夢中不證品第六十））十五字【聖】，（（摩訶般若波羅蜜品第六十夢中不證品七十七））十九字【石】」 tr. "head of Fascicle Seventy-seven, in the Ishiyama; ((Mahāprajñāpāramitā-upadeśa … first)) fourteen characters = ((Great Treatise, Commentary on the Chapter on the Dream Oath, the Sixty-first, first part)) twelve characters in the Song and Palace, but below the ‘first part’ of note one the Palace edition has the character for ‘chapter’; ((Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Dream Oath, the Sixty-first, first part)) thirteen characters in the Yuan; ((Commentary on the Dream Oath, ‘text’ (so written), the Sixty-first, the first part; the sūtra has Chapter in a Dream)) fifteen characters in the Ming; ((Chapter on Mahāprajñāpāramitā, Not Realising It in a Dream, the Sixtieth)) fifteen characters in the Shōgozō; ((Chapter on Mahāprajñāpāramitā, the Sixtieth, Chapter on Not Realising It in a Dream, seventy-seven)) nineteen characters in the Ishiyama". Four matters are seen together: first, the base text (Taishō) reads 「大智度論釋夢中不證品第六十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first"; second, the treatise titles of the four editions Song, Yuan, Palace, and Ming all use 「夢誓」 tr. "the dream oath"; third, the 【明】 edition notes of itself under the title 「經作夢中品」 tr. "the sūtra has Chapter in a Dream"—within one and the same edition the treatise title uses 「夢誓」 tr. "the dream oath" while the sūtra title uses 「夢中」 tr. "in a dream", the edition itself recording that the two names belong to different sides; fourth, the two texts 【聖】【石】 both read 「第六十」 tr. "the Sixtieth", one step less than the base text, continuing without break the pattern 「聖 -1」 tr. "the Shōgozō -1" consistent from Chapters 44 to 56. The two forms are recorded side by side without judgement. This note has no corresponding collation entry (a note with no entry; see Section VIII), and so it does not appear in the full ledger of one hundred and forty-two entries below; this apparatus lists it here specially.

The two forms on the side of the sūtra explained, T223—exactly the reverse of this treatise (a new check by this apparatus). The main-text title of the sūtra explained, the Mahāprajñāpāramitā Sūtra, reads outright 「摩訶般若波羅蜜經夢誓品第六十一」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Dream Oath, the Sixty-first"〔T08 0351c07〕, and under the title there is a separate interlinear note 「丹夢中不證品」 tr. "Khitan: Chapter on Not Realising It in a Dream" (its anchor is at〔T08 0351c08〕; this text lies in the collation layer and does not enter the Chinese-character stream of the main text). Its note (T223 note number 0351010) reads as it stands 「夢誓＝夢中不證【三】【宮】【聖】」 tr. "the dream oath = not realising it in a dream, in the three editions, the Palace, and the Shōgozō", and the note on the interlinear note (note number 0351011) reads 「〔丹夢中不證品〕－【三】【宮】【聖】」 tr. "[Khitan: Chapter on Not Realising It in a Dream] omitted in the three editions, the Palace, and the Shōgozō"—that is: on the side of the sūtra explained, the base text (Taishō) reads 「夢誓」 tr. "the dream oath", while the five editions Song, Yuan, Ming, Palace, and Shōgozō on the contrary read 「夢中不證」 tr. "not realising it in a dream"; on the side of this treatise, the base text reads 「夢中不證」 tr. "not realising it in a dream", while the four editions Song, Yuan, Palace, and Ming on the contrary read 「夢誓」 tr. "the dream oath". The two forms stand exactly in reverse between sūtra and treatise, not one form dominant and the other isolated. This reversal was obtained by this apparatus's independent recheck of the original T223 notes (see the reconciliation in Section VIII). The two forms are recorded side by side, neither taken as correct.

The systematic +1 of the n attribute of the T223 mulu (not the recurrence type). On the mulu encoding layer of the sūtra explained, T223: the displayed text of the mulu corresponding to this chapter reads 「61 夢誓品」 tr. "61 Chapter on the Dream Oath", and its n attribute marks 「62」 tr. "the number 62"〔T08 0351c07〕. This apparatus rechecked the three adjacent chapters word for word: the displayed mulu text of Chapter 59, 「59 河天品」 tr. "59 Chapter on the River Goddess", marks n 「60」 tr. "the number 60"〔T08 0349b18〕; the displayed mulu text of Chapter 60, 「60 不證品」 tr. "60 Chapter on Not Realising", marks n 「61」 tr. "the number 61"〔T08 0350a05〕; the displayed mulu text of Chapter 62, 「62 魔愁品」 tr. "62 Chapter on Māra's Grief", marks n 「63」 tr. "the number 63"〔T08 0355c16〕—four chapters consistent in a row, the n always one more than the displayed chapter number: a systematic offset of the T223 table-of-contents index itself, not an individual recurrence; different in nature from the recurrence type of Chapter 47, where two chapters share the same n value, and not to be confused with it; recorded as it is, not forcibly explained.

The fascicle-end title of Fascicle 76 and the continuation title of Fascicle 77 (further evidence of the -1 step pattern · with one note, 「不分卷及品」 tr. "no division of fascicle or chapter"). The fascicle-end title of Fascicle 76 is 「大智度論卷第七十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-six"〔T25 0598c16〕; the note on its character 「六」 tr. "six" (note number 0598009) reads as it stands 「六【大】｜六（釋第五十九品訖第六十品上）【聖】」 tr. "six, in the Taishō | six (commentary on the fifty-ninth chapter, ending at the first part of the sixtieth chapter), in the Shōgozō"—the 【聖】 text reports of itself that what it comments on is 「第五十九品訖第六十品上」 tr. "the fifty-ninth chapter, ending at the first part of the sixtieth chapter", its chapter number always one less than the base text's, entirely consistent with the 「聖 -1」 tr. "the Shōgozō -1" of the chapter-title note. The note on the continuation title of Fascicle 77 (note number 0598010) is one note made in four forms, reading as it stands 「大智度論釋夢中不證品第六十一之餘（卷七十七）【大】｜大智度論卷第七十七釋夢誓品第六十一下訖第六十三品【宋】【元】｜大智度論卷第七十七釋夢誓品第六十一品下訖第六十三品【宮】｜大智度論卷第七十七釋夢誓品第六十一之下【明】｜大智度經論卷第七十七釋第六十品訖第六十二品【聖】」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first, the remainder (Fascicle Seventy-seven), in the Taishō | Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-seven, commentary on the Chapter on the Dream Oath, the Sixty-first, last part, ending at the sixty-third chapter, in the Song and Yuan | Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-seven, commentary on the Chapter on the Dream Oath, the Sixty-first chapter, last part, ending at the sixty-third chapter, in the Palace | Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-seven, Commentary on the Chapter on the Dream Oath, the Sixty-first, the last part, in the Ming | Great Wisdom-Crossing Sūtra-Treatise (so written), Fascicle Seventy-seven, commentary on the sixtieth chapter, ending at the sixty-second chapter, in the Shōgozō"—the fascicle titles of the four editions 【宋】【元】【宮】【明】 all use 「夢誓」 tr. "the dream oath", agreeing with the alternative name of the chapter title itself, with no new divergence; the 【聖】 text reads 「釋第六十品訖第六十二品」 tr. "commentary on the sixtieth chapter, ending at the sixty-second chapter", continuing its -1 step. Further, on the line immediately before the base text's fascicle division point〔T25 0598c15〕 there is another note (note number 0598008), reading as it stands 「不分卷及品【石】」 tr. "no division of fascicle or chapter, in the Ishiyama"; this note too has no corresponding collation entry (a note with no entry), and this apparatus lists it here specially.

The Ishiyama's Fascicle 77 coincides completely with the range of this chapter (recorded side by side · the division not changed). Taking the three Ishiyama records together: first, the note on the chapter title〔T25 0594c24〕 marks 「卷第七十七首【石】」 tr. "head of Fascicle Seventy-seven, in the Ishiyama"—the Ishiyama's Fascicle 77 begins from this chapter's title; second, at both the base text's fascicle division point〔T25 0598c15〕 and the opening of Sūtra ②〔T25 0598c24〕, the Ishiyama notes 「不分卷及品」 tr. "no division of fascicle or chapter"—the Ishiyama, on the contrary, does not divide the fascicle at the base text's division point; third, the note at the end of the chapter〔T25 0602b25〕 (0602015) reads in the base text as it stands 「卷第七十七終【石】」 tr. "end of Fascicle Seventy-seven, in the Ishiyama", and another note at the same place (0602014) reads 「故【大】｜故釋第六十品竟，大智度經卷第七十七【石】」 tr. "therefore, in the Taishō | therefore; end of the commentary on the sixtieth chapter; Great Wisdom-Crossing Sūtra (so written), Fascicle Seventy-seven, in the Ishiyama" (text of the collation layer, not entering the Chinese-character stream of the body). That is: the Ishiyama's Fascicle 77 begins at this chapter's title and ends at this chapter's end; its fascicle boundaries coincide completely with this chapter's boundaries (chapter boundary is fascicle boundary, a clean cut point with zero dispute), and differ greatly from the boundary between Fascicles 76 and 77 of the base text 【大】 (0598c17, falling in the middle of this chapter). This is a real record of divergence between editions in the division of fascicles, recorded side by side and not forcibly explained; the division of this chapter into two units still follows the base text's own fascicle boundary, unaffected by the Ishiyama's different boundary.

Comparative reading of the full quoted sūtra (two-sided collation · sentence-by-sentence check of the opening · a comparison group of four strings). The opening of Sūtra ① in this treatise is almost word for word the same as "The Dream Oath" in the sūtra explained—this treatise reads 「佛告須菩提：『若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地』」 tr. "The Buddha told Subhūti: ‘If a bodhisattva-mahāsattva even in a dream does not crave the śrāvaka ground or the pratyekabuddha ground’"〔T25 0594c25〕, and the sūtra explained reads 「佛告須菩提：『若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地』」 tr. "The Buddha told Subhūti: ‘If a bodhisattva-mahāsattva even in a dream does not crave the śrāvaka ground or the pratyekabuddha ground’"〔T08 0351c09〕, the two sides agreeing word for word. This apparatus also set up a comparison group of four strings, scanned independently in full in each of the two files T25n1509 and T08n0223 by the Chinese-character stream, with actual counts reported in both directions: 「乃至夢中不貪聲聞」 tr. "even in a dream does not crave the śrāvaka" once in T25 / once in T08〔T25 0594c25〕〔T08 0351c09〕; 「如虛空相是般若波羅蜜相」 tr. "the mark that is like space is the mark of prajñāpāramitā" once in T25 / once in T08〔T25 0598c25〕〔T08 0354a12〕; 「是名菩薩摩訶薩無生法忍」 tr. "this is called the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas" once in T25 / once in T08〔T25 0600a25〕〔T08 0355b15〕; 「汝先世亦修阿蘭若行」 tr. "in former lives you cultivated the araṇya practice too" once in T25 / once in T08〔T25 0595c19〕〔T08 0352c07〕—the four strings each appear only once in each of the two files, the alignment unique, and they can serve as anchors for the comparative reading of this chapter's sūtra sections with the sūtra explained. Two further strings that are not unique are recorded to mark the bounds of the comparison group: 「是火當滅」 tr. "may this fire go out" twice in T25 / twice in T08 (one in each of the two places in the sūtra where an oath is made); 「夢中見地獄火燒眾生」 tr. "in a dream sees hell-fire burning beings" twice in T25 (once in Sūtra ①, once in Treatise ①) / once in T08 (the sūtra side has no treatise section, and so once)—a negative proposition is not established by zero hits, nor a positive proposition by a one-directional count; the actual counts in both directions are as reported above.

The range of this chapter on the side of the sūtra explained, T223, and the number of its collation notes. On the T223 side the range of this chapter runs from〔T08 0351c07〕 (the chapter title) up to before〔T08 0355c16〕 (the mulu of the next chapter, "Māra's Grief", Chapter 62). This apparatus independently rescanned by the starting anchors of the T223 collation entries and found one hundred and eight collation entries within the range of this chapter; their full entry-by-entry reconciliation was not unfolded in this apparatus (only the four mulu entries, the one interlinear note under the main-text title, and the two notes on the two forms of the title have been checked word for word; see above); the fact that it was not unfolded is recorded as it is, to be checked later, and no estimate is used to fill the number.

V. The Prajñā Eye

The eye of this chapter lies in pushing 「不退」 tr. "non-retrogression" from its marks in the waking state to its marks in a dream—by day deliberate attention can be feigned; in a dream the habitual nature is hard to feign; and further in setting 「證」 tr. "realisation" and 「誓」 tr. "the oath" side by side, so that one who does not take realisation does not become withered and still, and one who makes an oath does not become one with something to be attained. Its meaning may be summed up in five layers.

First, because dream and waking are without difference, the test can be made in a dream. The sūtra itself passes the verdict: 「是夢及諸法，無二無別。」 tr. "This dream and all dharmas are without duality and without difference."〔T25 0595a22〕 The treatise explains why it is so by the unity of day and night: 「是菩薩晝日常習行空故，夜夢中亦不貪三界。」 tr. "Because this bodhisattva constantly trains in emptiness by day, in his dreams by night too he does not crave the three realms."〔T25 0597b06〕 It also extends why the test can be trusted: 「是菩薩堅心，深入空及慈悲心故，乃至夢中亦不貪三界、二乘，何況覺時！」 tr. "Because this bodhisattva's mind is firm and he enters deeply into emptiness and the mind of kindness and compassion, even in a dream he does not crave the three realms or the two vehicles—how much less when awake!"〔T25 0597b12〕—not craving when awake may perhaps be forced; not craving in a dream cannot be forced; and so the dream is taken as the test.

Second, not taking realisation is not being unable to realise. Sūtra ① sets up the formula with 「觀諸法如夢、如幻、如嚮、如焰、如化，亦不作證」 tr. "contemplates dharmas as like a dream, like an illusion, like an echo, like a mirage, like a transformation, and also does not realise them"〔T25 0594c26〕; Treatise ① ties to it the two occasions of retrogression: 「菩薩於二處退轉：一者、著世間樂故轉，二者、取二乘故轉。」 tr. "The bodhisattva retrogresses in two places: first, he turns because of clinging to worldly pleasure; second, he turns because of taking the two vehicles."〔T25 0597b10〕 Not craving the three realms counters the former; not realising counters the latter; both are in a dream, and so the marks of this chapter run through one mind and are not two matters.

Third, the test of the oath lies in its effect, not in presuming on it. The oath in a dream extinguishing hell-fire, the oath when awake extinguishing the city fire, the oath of utmost sincerity driving off non-humans—all prove themselves by their effect; yet the effect does not necessarily come from oneself. One sentence of Treatise ① sets the boundary: 「是菩薩自未有力，魔來遣鬼神故，自恃為己力。」 tr. "This bodhisattva himself has no power as yet; because Māra came and sent the ghosts and spirits away, he presumes it to be his own power."〔T25 0597c16〕 The sūtra further records its result: 「用是空誓，無方便力故，生增上慢」 tr. "by this empty oath, having no power of skilful means, he gives rise to overweening pride"〔T25 0595c04〕, and falls into the two grounds. So in this chapter's oath, where one stands is the oath, and where one breaks is also the oath—what distinguishes them is only whether there is long practice of the six perfections and the power of skilful means, or not.

Fourth, the subtlety of the deeds of Māra lies in compliance, not in opposition. Māra tells names and clans, tells of past lives, praises the dhūta, praises seclusion, sentence by sentence fitting the bodhisattva's own thoughts; so the treatise-author glosses: 「微細魔事者，細名不逆其意，隨其本念，助成其心」 tr. "as for subtle deeds of Māra, subtle means not going against his intent; following his own thoughts, it helps his mind along"〔T25 0598a06〕. Where the sickness shows is not in whether he has received the prediction or not, but in his giving rise to pride under the name of the prediction and despising others: 「是阿鞞跋致行、類、相貌，是人永無，以聞是名字故，生憍慢心，輕弄毀蔑餘人。」 tr. "This conduct, kind, and appearance of the avaivartika, this person forever lacks; because he has heard this name, he gives rise to a mind of pride, and slights, mocks, disparages, and scorns others."〔T25 0596a06〕 Seclusion is the same: what the Buddha approves is 「遠離聲聞、辟支佛心」 tr. "being secluded from the mind of the śrāvaka and pratyekabuddha"〔T25 0596b09〕, not the body's being in mountains and marshes; one who clings to the body's seclusion and despises the pure ones at the city's edge becomes instead a 「菩薩旃陀羅」 tr. "bodhisattva caṇḍāla"〔T25 0596c07〕.

Fifth, prajñā is like the mark of space, and yet stain and purity can be spoken of. Sūtra ② sets up prajñā by the mark of space, and Subhūti objects: if all dharmas are separated from marks and of the mark of emptiness, then there is neither stain nor purity, neither attaining nor realising. The Buddha does not break down his emptiness; instead he proves from birth and death that there is stain: beings through the long night practise the mind of I and mine, and 「眾生往來生死中故，知有垢惱」 tr. "because beings go and come within birth and death, one knows that there are stain and vexation"〔T25 0599a16〕; 「若眾生無我我所心、無著心，是眾生不復往來生死中」 tr. "if beings had no mind of I and mine, no clinging mind, these beings would not go and come within birth and death any more"〔T25 0599a17〕—this is called having purity. Treatise ② pushes it layer by layer from the falsity of what belongs to self, there being no self: 「我無故，我所心虛誑」 tr. "because there is no self, the mind of what belongs to self is false and deceptive"〔T25 0600c07〕, and when the five aggregates are contemplated as empty of specific marks, then 「如日出，眾冥皆除」 tr. "as when the sun rises, all darkness is dispelled"〔T25 0600c11〕. Stain and purity are set not on marks, but on going and coming or not going and coming. At the last it is gathered into the acceptance of the non-arising of dharmas—in four rounds of counter-questions not a single dharma is seen, and 「是名菩薩摩訶薩無生法忍」 tr. "this is called the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas"〔T25 0600a25〕; and the prediction too is unfindable: 「我不見有法得阿耨多羅三藐三菩提記，我亦不見法有得者、得處」 tr. "I see no dharma that obtains the prediction of anuttarā samyaksaṃbodhi, nor do I see any dharma that has one who obtains it or a place of obtaining"〔T25 0600b11〕. Not seeing the prediction, and yet the prediction is accomplished—this is precisely the same principle as this chapter's not taking realisation and yet not retrogressing.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary, and the ancient masters' citations and explanations are, as a matter of fact, partial and uneven. For this chapter the two ancient masters' readings both preserve a complete chapter devoted to it: Jizang's commentary on the sūtra explained, and Huiying's commentary on this treatise—the reverse of the zero-coverage type of Huiying for Chapter 56: this chapter is a direct object on which Huiying explicitly wrote an independent commentary, chapter by chapter; Junzheng's book has no citation of this chapter, and the four works of the two Tiantai lines also have zero hits. Each master is recorded in turn.

Jizang's Commentary on the Larger Sūtra (X24n0451) · ancient-master evidence of the two names explaining each other. His line-by-line commentary on "The Dream Oath" in the sūtra explained begins at〔X24n0451 0312c21〕 (the main-text chapter title 「夢誓品第六十一」 tr. "Chapter on the Dream Oath, the Sixty-first", immediately following the point where the commentary on Chapter 60, "Not Realising", ends) and runs to〔X24n0451 0314c17〕 (ending before the next chapter title, 「魔愁品第六十二」 tr. "Chapter on Māra's Grief, the Sixty-second"〔X24n0451 0314c18〕); the general table of contents at the head of the fascicle also reads 「夢誓品第六十一」 tr. "Chapter on the Dream Oath, the Sixty-first"〔X24n0451 0195c03〕, the table of contents and the main-text chapter title bearing the same name, without divergence. At its opening he explains the two names of this chapter by each other, the ancient master's own evidence for the two forms: 「前云夢行者，如文夢中脩行，今是夢中發願，故兩品行願各舉也。」 tr. "Before, it spoke of dream conduct: as in the text, cultivating practice in a dream; now it is making a vow in a dream; so the two chapters each bring up one of practice and vow."〔X24n0451 0312c22〕—first pairing the 「夢行」 tr. "dream conduct" of the preceding "Entering Samādhi in a Dream" with this chapter's 「夢誓」 tr. "dream oath" as a pair of practice and vow; then explaining the other name directly: 「此品亦云夢中不證者，不證明覺時不證，今夢中亦不證也。」 tr. "As for this chapter's also being called Not Realising It in a Dream: ‘not realising’ made clear not realising in the waking state; now in a dream too one does not realise."〔X24n0451 0312c23〕 He also says: 「上云證據覺不證，今明夢誓就夢中發願」 tr. "Above, ‘realising’ spoke of not realising in the waking state; now it makes clear the dream oath, making the vow within a dream"〔X24n0451 0312c24〕. That is: Jizang takes 「夢誓」 tr. "the dream oath" as the proper title while knowing himself that 「夢中不證」 tr. "not realising it in a dream" is another name of the same chapter, and he makes the sense by setting 「不證」 tr. "not realising", belonging to the waking state of the preceding chapter, against 「夢誓」 tr. "the dream oath", belonging to the dream of this chapter—the two names explain each other and each has its own attachment, not one correct and one erroneous. Jizang further sets up a question and answer that echoes the treatise-author's own question: 「問：從上不退品至不證，已廣明阿󳺎相，今何故更說？答：此體始終皆說般若」 tr. "Question: from the chapter on Non-retrogression above up to Not Realising, the marks of the avaivartika have already been made clear at length; why are they spoken of again now? Answer: this body, from beginning to end, is all a teaching of prajñā"〔X24n0451 0313a04〕; his question is of the same type as the opening of Treatise ① in this treatise, 「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說？」 tr. "In the chapter ‘Avaivartika’ the marks of the avaivartika have already been spoken of at length; why are they spoken of again now?"〔T25 0597a19〕; the two are not word for word the same, but their doctrine runs parallel; recorded as it is, without judging it a deliberate echo. Jizang also judges the position of the avaivartika by 「三雙六人」 tr. "three pairs, six persons", which corresponds in general to the four-gate division of positions from 「有二種阿鞞跋致」 tr. "there are two kinds of avaivartika"〔T25 0597a24〕 onward in Treatise ①; this apparatus records the correspondence without reconciling the two on anyone's behalf.

Huiying's Commentary (X46n0791) · complete coverage of the whole chapter. His commentary on this chapter begins at〔X46n0791 0902c23〕 (the main-text heading 「釋夢中不證品第六十一」 tr. "Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first"), passes, at the fascicle boundary, through a separately set heading 「釋夢中不證品第六十一之餘」 tr. "Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first, the remainder"〔X46n0791 0904a13〕 (under which it notes directly 「釋第七十七卷論」 tr. "commentary on the treatise of Fascicle Seventy-seven", corresponding to the continuation title of Fascicle 77 in the base text), and runs to〔X46n0791 0905b06〕; the next heading, "Commentary on the Chapter on Training Alike, the Sixty-second", begins at〔X46n0791 0905b07〕. The characters of his heading follow the base text's 「夢中不證」 tr. "not realising it in a dream", not 「夢誓」 tr. "the dream oath": Huiying is one form bearing the same name as the base text. At the opening he lays out the sequence: 「第六十品釋論者，名為夢中不證品。何故次學空不證品後明於此品？不退菩薩乃至夢中尚不取證，何況晝日明白心學而當取證？故次此品後明此品也。」 tr. "The sixtieth chapter of the commentary on the treatise is called the Chapter on Not Realising It in a Dream. Why is this chapter explained after the Chapter on Training in Emptiness without Realising It? The non-retrogressing bodhisattva does not take realisation even in a dream; how much less would he take realisation when training by day with a clear and bright mind? Therefore this chapter is explained after that chapter."〔X46n0791 0902c23〕—with the momentum of 「夢中尚不取證，何況晝日」 tr. "not taking realisation even in a dream, how much less by day" he places this chapter after the preceding chapter, corresponding to the sequence spoken of in Treatise ① of this treatise. In explaining the first division he also says 「乃至夢中亦無貪證，名不退相也」 tr. "even in a dream there is no craving and no realising: this is called the mark of non-retrogression"〔X46n0791 0903a08〕. On the passage on seclusion, Huiying judges that its substance does not lie in the place: 「若雖在城湟，能離二乘心，即是菩薩脩遠離行。若不爾者，雖處山間，猶名散亂也。」 tr. "If, though he is within the city and its moat, he can leave the mind of the two vehicles, this is the bodhisattva cultivating the practice of seclusion. If it is not so, though he dwells among the mountains, it is still called distraction."〔X46n0791 0903a21〕—of the same purport as the passage 「是佛所許遠離法」 tr. "this is the dharma of seclusion the Buddha approves"〔T25 0596b10〕 in Sūtra ① of this treatise. Huiying's own chapter numbering also has a systematic -1 step: his commentary on this chapter calls itself 「第六十品」 tr. "the sixtieth chapter"; his commentary on the preceding chapter, "Training in Emptiness without Realising It", calls itself 「第五十九品者，名為學空不證品」 tr. "the fifty-ninth chapter is called the Chapter on Training in Emptiness without Realising It"〔X46n0791 0900c23〕; his commentary on the next chapter, "Training Alike", calls itself 「第六十一品者，名為同學品」 tr. "the sixty-first chapter is called the Chapter on Training Alike"〔X46n0791 0905b07〕—three places consistent in a row, his number always one less than the base text's. Thus in this chapter three numbering systems are seen side by side: the -1 step of the Shōgozō and Ishiyama texts of the base text, the +1 of the T223 mulu, and the -1 step of Huiying's commentary—the three systems differing from one another; recorded as it is, not forcibly unified. Further: the general table of contents at the head of X46n0791〔X46n0791 0794b20〕 also lists the two headings 「釋夢中不證品第六十一」 tr. "Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first" and 「釋夢中不證品第六十一之餘」 tr. "Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first, the remainder", agreeing with the main-text headings; this apparatus's word-for-word quotations are all tied to the main-text headings, not to the general table of contents.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as it is). The four strings 「夢中不證」 tr. "not realising it in a dream", 「夢誓」 tr. "the dream oath", 「夢中不取證」 tr. "not taking realisation in a dream", and 「夢中亦不證」 tr. "in a dream too does not realise" were searched back through the whole of X46n0784 by the Chinese-character stream, with zero hits for each string. This book is of the genre of an outline of the doctrines of the Four-Treatise school, not a chapter-by-chapter running commentary; the zero hits are due to its genre, not a defect, and zero hits are not used to infer backward that Junzheng has nothing to do with the meaning of this chapter.

The two Tiantai lines · all four works zero (the difference between this chapter and Chapter 56 · a special search, recorded as fact). Zhiyi's Profound Meaning of the Lotus (T33n1716), Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717), Zhiyi's Great Calming and Contemplation (T46n1911), and Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912): this apparatus scanned each of the four works independently and in full with the four strings above (for the correspondence of text numbers and titles see Section VIII), and all sixteen combinations of four works by four strings had zero hits〔not found〕. This apparatus records this as a negative result, not as a negative proposition: the apparatus for Chapter 56 once erred by making its search strings too narrow, and so here the search strings have been widened from the two strings of the chapter names to four (including strings of doctrine that are not chapter names), and the result is still zero; recorded as fact; zero hits are not used to assert that the two Tiantai lines inherit nothing at all from this chapter.

VII. Cross-reading and Further Resonances

The veins of meaning of this chapter carried on before and after are five; all are recorded in this section, without settling the reading on anyone's behalf.

First, the continuation of the marks of the avaivartika (Chapters 55 → 60 → 61 · a hard link in this treatise itself). Treatise ① at its opening sets a question itself: 「〈阿鞞跋致品〉中已廣說阿鞞跋致相，今何以更說？」 tr. "In the chapter ‘Avaivartika’ the marks of the avaivartika have already been spoken of at length; why are they spoken of again now?"〔T25 0597a19〕 and answers itself: 「所說般若波羅蜜義皆是阿鞞跋致相，但〈阿鞞跋致品〉中多說其事，餘品中亦處處有說阿鞞跋致相，但不次第」 tr. "The meaning of prajñāpāramitā that is spoken is all the marks of the avaivartika; only, in the chapter ‘Avaivartika’ the matter is spoken of much, and in the other chapters too the marks of the avaivartika are spoken of here and there, but not in sequence"〔T25 0597a20〕—the treatise-author himself records the form of the chapters in this collection, the Commentary on the Remaining Chapters: the marks of the avaivartika are scattered through the chapters, and what this chapter supplies is their 「次第」 tr. "sequence". He further marks that the sentence this chapter carries on lies at the end of the preceding chapter: 「『是菩薩能如阿鞞跋致菩薩答』，此是前品末所說阿鞞跋致，是故次第說」 tr. "‘This bodhisattva can answer as an avaivartika bodhisattva answers’—this is the avaivartika spoken of at the end of the preceding chapter; therefore it is spoken in sequence"〔T25 0597b02〕—the preceding chapter is "Training in Emptiness without Realising It", Chapter 60, and this treatise itself attests that the two chapters are joined.

Second, pointers to earlier passages elsewhere in this treatise (recorded by the treatise-author himself · two places). First, Treatise ①, explaining that the sin of clinging to an empty name exceeds the five heinous sins, ties it to another chapter of this treatise: 「如〈地獄品〉中破般若波羅蜜罪說」 tr. "as is said of the sin of breaking prajñāpāramitā in the chapter ‘The Hells’"〔T25 0598a05〕; second, Treatise ①, explaining the four means of gathering, does not expound them again at length: 「四攝法義，如先說」 tr. "the meaning of the four means of gathering is as explained before"〔T25 0598c07〕. The earlier text of this treatise to which the two places point was not checked back in this apparatus; the fact that it was not unfolded is recorded as it is.

Third, the three directions of cross-chapter star shared notes (the encoding layer of the base text itself attesting that the chapters are joined). Star-corresp entries involving this chapter number fourteen in all: the anchors of twelve fall within the range of this chapter (see Section VIII), of which two have target notes falling instead in the preceding Chapter 60—the 【經】 entry at the anchor〔T25 0594c25〕 corresp to note 0592011〔T25 0592a20〕, and the 「惟／唯」 tr. "only (two written forms)" entry at the anchor〔T25 0597c13〕 corresp to note 0594016〔T25 0594c21〕; the anchors of another two fall in later chapters while their targets point back to this chapter—the anchor〔T25 0602b27〕 (the 【經】 marker at the opening of the sūtra of the next chapter, "Training Alike", Chapter 62) and the anchor〔T25 0604c03〕 (the 【經】 marker at the opening of the sūtra of Chapter 63, "Equal Training") both corresp to note 0598011〔T25 0598c24〕, that is, the 【經】 entry at the opening of Sūtra ② of this chapter. That is, on the encoding layer this chapter shares notes in three directions, with the preceding Chapter 60 and the following Chapters 62 and 63, of the same type as the cross-chapter star entries of Chapters 43, 44, 47, and 56, traces by which the encoding layer of the base text itself attests that the chapters are joined; recorded as it is.

Fourth, the pair of practice and vow with the preceding "Entering Samādhi in a Dream", Chapter 58 (set up by an ancient master · not marked by this treatise itself). Jizang takes 「夢行／夢誓」 tr. "dream conduct / dream oath" as a pair of practice and vow (Section VI), and the preceding chapter he refers to is not the immediately adjacent Chapter 60 but Chapter 58, "Entering Samādhi in a Dream". This pairing comes from an ancient master's judgement; this treatise itself does not set it up—the sequence spoken of in Treatise ① is tied only to the last sentence of the preceding Chapter 60 (First, above), and does not reach Chapter 58. The two accounts are recorded side by side without judgement: what this treatise itself attests is the continuation from Chapter 60; what the ancient master judges is the pairing with Chapter 58; each has its grounds.

Fifth, the joining to the following "Training Alike", Chapter 62 (attested by this treatise itself · with the evidence of the Ishiyama's colophon). This chapter ends at〔T25 0602b25〕, and the next chapter, "Training Alike", Chapter 62, begins at〔T25 0602b26〕; at the end of this chapter the Ishiyama separately has the colophon 「故釋第六十品竟，大智度經卷第七十七」 tr. "therefore; end of the commentary on the sixtieth chapter; Great Wisdom-Crossing Sūtra (so written), Fascicle Seventy-seven" (its anchor is at〔T25 0602b25〕; this text lies in the collation layer and does not enter the Chinese-character stream of the body), whose 「第六十品」 tr. "sixtieth chapter" is Chapter 61 of the base text (a -1 step), the Ishiyama itself attesting that its Fascicle 77 ends at this chapter. Further, on the T223 side of the sūtra explained, the main-text title of Chapter 62 reads 「魔愁品第六十二」 tr. "Chapter on Māra's Grief, the Sixty-second"〔T08 0355c16〕, while the base text of this treatise reads 「同學品」 tr. "Chapter on Training Alike"; this is a matter of the next chapter, and this apparatus records its existence only to make clear where the closing boundary of this chapter stops, without unfolding it here.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 76 to 77 of the Mahāprajñāpāramitā-upadeśa〔T25 0594c24–0602b26〕 (the main text of the chapter body begins from the chapter title〔T25 0594c24〕; the First Part ends at the fascicle-end title 「大智度論卷第七十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-six"〔T25 0598c16〕; the Last Part begins from the continuation title 「大智度論釋夢中不證品第六十一之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Not Realising It in a Dream, the Sixty-first, the remainder"〔T25 0598c19〕 and ends at the close of the passage 「須菩提聞是受記者空，難情則息，自解無疑」 tr. "Subhūti, having heard that the one who receives the prediction is empty, the feeling of difficulty then ceases; he understands of himself and has no doubt"〔T25 0602b22〕; the next chapter, "Training Alike", Chapter 62, begins at〔T25 0602b26〕). The list of collation notes of the working base text is transmitted according to the base reading and the variant readings of each edition in the CBETA collation entries, and the main text follows the base reading.

The witness layer (seven witnesses · a negative result specially recorded). This apparatus independently scanned the wit attribute of every app within the range of this chapter; the witnesses seen are seven in all, with actual counts reported for each: 【大】 one hundred and forty-two appearances (of which one hundred and thirty-nine are lem, and the other three fall back to rdg at places of CBETA emendation), 【聖】 eighty, 【宋】 seventy-four, 【宮】 sixty-nine, 【元】 sixty-three, 【明】 sixty, and 【石】 fifty-eight; in addition, the CBETA emendation layer 【CB】 three appearances and 【麗-CB】 one. This chapter has no independent appearances of other witnesses such as 【麗】【磧】—not an omission in scanning, but truly none within the range of this chapter; recorded as a negative result. Further: the Shōgozō's count (eighty) is higher than the Song's (seventy-four), unlike Chapter 56, where the Song edition stood first; this is the actual state of this chapter, and conformity with the preceding chapter is not forced.

Fourteen star entries (twelve within the chapter · two across chapters · their type listed separately). The full ledger of this chapter's star-corresp repeated-citation entries (the same variant reading recurring in the text and sharing one note), scanned independently by this apparatus by the corresp attribute: the anchors of twelve fall within the range of this chapter (marked with each entry in the table below), and their targets are divided among six notes—0595008〔T25 0595b09〕「授／受」 tr. "give / receive", three recurrences; 0597003〔T25 0597a09〕「世界／國土」 tr. "world / land", three recurrences; 0597006〔T25 0597a24〕「得／得受」 tr. "obtain / obtain and receive", one recurrence; 0602008〔T25 0602a22〕「忍法／法忍」 tr. "the dharma of acceptance / the acceptance of dharmas", one recurrence; 0602010〔T25 0602b03〕「授／受」 tr. "give / receive", one recurrence; 0602011〔T25 0602b05〕「授／受」 tr. "give / receive", one recurrence; the target notes of the other two fall within the range of the preceding Chapter 60—the 【經】 entry at the anchor〔T25 0594c25〕 corresp to note 0592011〔T25 0592a20〕, and the 「惟／唯」 tr. "only (two written forms)" entry at the anchor〔T25 0597c13〕 corresp to note 0594016〔T25 0594c21〕. There are another two entries whose anchors fall outside the range of this chapter while their targets point back to a note of this chapter: the anchor〔T25 0602b27〕 and the anchor〔T25 0604c03〕 both corresp to the 【經】 entry of note 0598011〔T25 0598c24〕. This apparatus checked back one by one the chapter in which these two anchors lie:〔T25 0602b27〕 falls at the opening of the sūtra of the next chapter, "Training Alike", Chapter 62 (which begins at〔T25 0602b26〕), and〔T25 0604c03〕 at the opening of the sūtra of Chapter 63, "Equal Training". So the star entries involving this chapter number fourteen in all: twelve within the chapter (of which two have targets pointing back to the preceding chapter) + two across chapters (anchors in later chapters, targets pointing back to this chapter)—close to the type of Chapter 56, 「十二品內＋三跨品、跨品皆 forward」 tr. "twelve within the chapter + three across chapters, all the cross-chapter ones forward", but different in the composition of direction: this chapter has both two backward targets and two forward anchors; recorded as it is, without forcibly explaining any doctrinal significance of the difference in direction.

Three notes where the note layer and the app layer do not align (notes with no entry · listed separately). This apparatus independently reconciled the n attribute of the notes against the from anchor of the apps: within the range of this chapter the notes of type="mod" number one hundred and thirty-two, of which one hundred and twenty-nine each have a corresponding app (of the one hundred and forty-two apps, twelve are star entries sharing other notes, one is the CBETA emendation-layer app beg0602a1601 with no mod note, and the remaining one hundred and twenty-nine correspond one to one), and there are another three notes with no corresponding app entry, listed here one by one as they stand in the base text: first, note 0594022〔T25 0594c24〕, the full ledger of the six forms of the chapter title (full text in Section IV); second, note 0598008〔T25 0598c15〕「不分卷及品【石】」 tr. "no division of fascicle or chapter, in the Ishiyama"; third, note 0602015〔T25 0602b25〕「卷第七十七終【石】」 tr. "end of Fascicle Seventy-seven, in the Ishiyama". All three are records of the layer of chapter titles and the fascicle numbering of the editions, not touching the doctrinal text of this chapter; because they do not enter the app list, they do not appear in the full ledger of one hundred and forty-two entries, and this apparatus lists them separately to supplement it.

Two side-notes of type="rest" (listed separately). Within the range of this chapter the notes of type="rest" number two: first, tied to note 0595009〔T25 0595b15〕, reading in the base text as it stands 「但傍註有審或本三字」 tr. "but there is a side-note of three characters, ‘examine, in some text’", sharing one anchor with the type="mod" entry of the same n, 「審【大】｜當【聖】」 tr. "examine, in the Taishō | should, in the Shōgozō"; second, tied to note 0601016〔T25 0601c10〕, reading in the base text as it stands 「聖本有傍註作或本三字」 tr. "the Shōgozō text has a side-note of three characters, ‘make, in some text’", sharing one anchor with the type="mod" entry of the same n, 「住【大】｜作【宋】【元】【明】【宮】」 tr. "abide, in the Taishō | make, in the Song, Yuan, Ming, and Palace". Both record the existence of side-notes in the Shōgozō text (the wording 「或本」 tr. "some text"), belonging to the layer of the witness's own side-notes rather than to the variant readings themselves, and so they do not enter the app list; this apparatus lists them separately.

Nested collation entries (zero · recorded as it is). This apparatus independently scanned the nested structure of the collation entries within the range of this chapter; no case of a nested collation entry was detected〔not found〕—a different type from the one nested collation entry of Chapter 52, and the same type as Chapter 56.

Correspondence of text numbers and titles (taken word for word from the <title level="m"> of the base text of each file). T25n1509 Mahāprajñāpāramitā-upadeśa (the base text); T08n0223 Mahāprajñāpāramitā Sūtra (the sūtra explained); X24n0451 Commentary on the Larger Sūtra (Jizang); X46n0791 Commentary on the Mahāprajñāpāramitā-upadeśa (Huiying); X46n0784 Profound Meaning of the Four Mahāyāna Treatises (Junzheng); T33n1716 Profound Meaning of the Lotus (Zhiyi); T33n1717 Annotations on the Profound Meaning of the Lotus (Zhanran); T46n1911 Great Calming and Contemplation (Zhiyi); T46n1912 Supporting Practice and Broad Resolution of Calming and Contemplation (Zhanran). Every title in this list was taken again by this apparatus word for word from the <title level="m"> of the base text of that file, not carried over by transcription from another apparatus. For the three files of the Supplement to the Canon, locs are always taken from the lb of ed="X" (the lb of the R reprint of X24n0451 and X46n0791 is not adopted), and are not mixed with the locs of the Taishō canon.

Complete ledger of collation notes (all one hundred and forty-two entries reconciled · transmitted in their original form). Below, transcribed in their original form from the working base text—the collation notes of this chapter total one hundred and forty-two, agreeing with the mechanically recounted value of the working base text, one hundred and forty-two; this apparatus also independently rescanned by the starting anchors of the collation entries and likewise obtained one hundred and forty-two, and aligned them entry by entry with the list of the working base text in the order of appearance in the base text: the locs of all one hundred and forty-two entries are the same, with zero misalignment. The collation entries are listed in full in the order of their appearance in the original text, including twelve star-corresp repeated citations (their target note numbers and target locs marked with each entry); the several places bearing on the chapter title and the fascicle titles are noted 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 forty-two · in order of appearance in the base text · star-corresp marked with each entry)

〔T25 0594c25〕【經】【大】｜〔－〕【宋】【宮】【聖】(star · corresp → note(0592011) = the note at〔T25 0592a20〕 · the target note lies within the range of the preceding Chapter 60)
〔T25 0594c27〕嚮【大】｜響【宋】【元】【明】【宮】
〔T25 0595a02〕甄陀羅【大】｜緊那羅【宋】【元】【明】【聖】【石】
〔T25 0595a05〕大【大】｜丈【聖】
〔T25 0595a07〕他【大】｜他佛【宋】【元】【明】【宮】【聖】【石】
〔T25 0595a09〕若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0595a26〕滅，即【大】｜即滅【宋】【元】【明】【宮】【聖】【石】
〔T25 0595a27〕郭【大】｜墎【石】
〔T25 0595b02〕滅【大】｜燒【石】
〔T25 0595b09〕授【大】｜受【宋】【宮】【聖】【石】
〔T25 0595b15〕審【大】｜當【聖】
〔T25 0595c02〕恃【大】｜持【聖】
〔T25 0595c02〕弄【大】｜吁【宮】
〔T25 0595c21〕他【大】｜而【元】【明】
〔T25 0595c22〕住【大】｜止【宋】【元】【明】【宮】
〔T25 0595c26〕姓【大】｜性【宋】【宮】
〔T25 0595c27〕慢憍【大】｜憍慢【宋】【元】【明】【宮】
〔T25 0596a06〕惡【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596a08〕魔【大】｜魔事【宋】【元】【明】
〔T25 0596a12〕時【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596a15〕念【大】｜念所【石】
〔T25 0596a16〕授【大】｜受【宋】【宮】【聖】【石】(star · corresp → note(0595008) = the note at〔T25 0595b09〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0596a20〕若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596a21〕若【大】｜若即是身悔過【聖】【石】
〔T25 0596a26〕釋【大】｜釋種【聖】【石】
〔T25 0596b08〕言【大】｜告【宋】【元】【明】【宮】【聖】【石】
〔T25 0596b11〕應所【大】｜所應【聖】
〔T25 0596b17〕而【大】｜而轉【聖】
〔T25 0596b17〕清【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596b18〕心【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596b19〕遠【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596b24〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0596c06〕美【大】｜義【聖】
〔T25 0596c18〕免【大】｜勉【宋】【元】【明】【宮】【石】
〔T25 0597a04〕蜜【大】｜蜜及【宋】【元】【明】【宮】【聖】【石】
〔T25 0597a07〕在【大】｜〔－〕【聖】
〔T25 0597a09〕世界【大】｜國土【聖】【石】
〔T25 0597a16〕世界【大】｜國土【聖】【石】(star · corresp → note(0597003) = the note at〔T25 0597a09〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0597a19〕【論】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0597a23〕言【大】｜亦【宋】【元】【明】【宮】
〔T25 0597a24〕得【大】｜得受【聖】【石】
〔T25 0597a25〕得【大】｜得受【聖】【石】(star · corresp → note(0597006) = the note at〔T25 0597a24〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0597a25〕授【大】｜受【元】【明】【聖】【石】
〔T25 0597a25〕記【大】｜記得受記【石】
〔T25 0597a26〕授【大】｜受【宋】【宮】【聖】【石】(star · corresp → note(0595008) = the note at〔T25 0595b09〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0597a26〕授【大】｜受【宋】【元】【明】【聖】【石】
〔T25 0597a26〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】
〔T25 0597a27〕授【大】｜受【宋】【宮】【聖】【石】(star · corresp → note(0595008) = the note at〔T25 0595b09〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0597b03〕末【CB】｜未【大】｜末【宋】【元】【明】【宮】
〔T25 0597b08〕法【大】｜〔－〕【宋】【宮】
〔T25 0597b08〕故【大】｜故故【宋】【元】【明】【宮】
〔T25 0597b10〕相【大】｜〔－〕【宋】【宮】【聖】【石】
〔T25 0597b11〕退【大】｜〔－〕【石】
〔T25 0597b16〕密【大】｜〔－〕【石】
〔T25 0597b21〕問【大】｜聞【聖】【石】
〔T25 0597b24〕夢【大】｜自夢【聖】【石】
〔T25 0597c02〕即時【大】｜時即【宋】【元】【明】【宮】
〔T25 0597c06〕郭【大】｜墎【石】
〔T25 0597c08〕集【大】｜習【宋】【元】【明】【宮】
〔T25 0597c13〕惟【大】｜唯【宋】【元】【明】【宮】【聖】【石】(star · corresp → note(0594016) = the note at〔T25 0594c21〕 · the target note lies within the range of the preceding Chapter 60)
〔T25 0597c15〕生【大】｜上【宋】【宮】
〔T25 0597c18〕失【大】｜去【宋】【元】【明】
〔T25 0597c20〕已【大】｜以【聖】
〔T25 0597c24〕字名【大】｜名字【宋】【元】【明】【宮】
〔T25 0597c29〕得【大】｜當【聖】
〔T25 0598a09〕遠【大】｜遠離【宋】【元】【明】【宮】
〔T25 0598a11〕用【大】｜由【聖】
〔T25 0598a20〕二【大】｜一【元】
〔T25 0598b06〕知【大】｜〔－〕【石】
〔T25 0598b08〕諸【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0598b21〕如是【大】｜是如【宋】【元】【明】【宮】【聖】
〔T25 0598c06〕世界【大】｜國土【聖】【石】(star · corresp → note(0597003) = the note at〔T25 0597a09〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0598c12〕世界【大】｜國土【聖】【石】(star · corresp → note(0597003) = the note at〔T25 0597a09〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0598c14〕般若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0598c16〕六【大】｜六（釋第五十九品訖第六十品上）【聖】
〔T25 0598c19〕大智度論釋夢中不證品第六十一之餘（卷七十七）【大】｜大智度論卷第七十七釋夢誓品第六十一下訖第六十三品【宋】【元】｜大智度論卷第七十七釋夢誓品第六十一品下訖第六十三品【宮】｜大智度論卷第七十七釋夢誓品第六十一之下【明】｜大智度經論卷第七十七釋第六十品訖第六十二品【聖】
〔T25 0598c24〕【經】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0598c28〕耶【大】｜〔－〕【宋】【宮】
〔T25 0598c29〕如【大】｜如是【宋】【宮】
〔T25 0599a05〕法【大】｜法相【元】【明】【聖】【石】
〔T25 0599a12〕我【大】｜〔－〕【聖】
〔T25 0599b01〕行【大】｜得【聖】
〔T25 0599b01〕提【大】｜提於【聖】
〔T25 0599b18〕說【大】｜說法【聖】【石】
〔T25 0599b26〕智【大】｜智光【元】【明】【聖】
〔T25 0599b29〕具【大】｜〔－〕【宋】【宮】【元】
〔T25 0599c01〕敷【大】｜〔－〕【宋】【宮】【元】
〔T25 0599c02〕畢【大】｜必【聖】
〔T25 0599c02〕恩【大】｜思【聖】
〔T25 0599c05〕常【大】｜當【聖】【石】
〔T25 0599c10〕未【大】｜來【聖】
〔T25 0599c12〕奈【大】｜云【聖】【石】
〔T25 0599c13〕亡【大】｜忘【聖】【石】
〔T25 0599c13〕失【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0599c29〕薩【大】｜薩摩訶薩【聖】【石】
〔T25 0599c29〕不【大】｜心不【宋】【元】【明】【宮】【聖】【石】
〔T25 0600a07〕世尊【大】｜也【聖】
〔T25 0600a28〕忍【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0600b01〕者【大】｜若不得者【聖】
〔T25 0600b15〕用【大】｜因【聖】【石】
〔T25 0600b16〕阿【大】｜名阿【宋】【元】【明】【宮】【聖】
〔T25 0600b18〕【論】【大】｜〔－〕【宋】【宮】
〔T25 0600b19〕已【大】｜以【石】
〔T25 0600c13〕相【大】｜〔－〕【聖】
〔T25 0600c14〕以【大】｜〔－〕【宋】【宮】
〔T25 0600c23〕降【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a06〕化【大】｜他【宋】【元】【明】【宮】【聖】【石】
〔T25 0601a07〕所【大】｜是【聖】【石】
〔T25 0601a08〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a10〕無有餘【大】｜〔－〕【石】
〔T25 0601a15〕是故諸菩薩能生大悲【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a22〕相應念【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601a29〕得【大】｜〔－〕【聖】
〔T25 0601b01〕說【大】｜〔－〕【聖】
〔T25 0601b02〕價【大】｜賈【聖】
〔T25 0601b05〕念【大】｜法【聖】【石】
〔T25 0601b08〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0601b12〕隨【大】｜隨順【聖】【石】
〔T25 0601b22〕礙【大】｜得【宋】【宮】
〔T25 0601b24〕相【大】｜想【宋】【元】【明】【宮】【聖】【石】
〔T25 0601b28〕若【大】｜若波羅蜜【聖】
〔T25 0601c10〕住【大】｜作【宋】【元】【明】【宮】
〔T25 0601c22〕提【大】｜提自【聖】【石】
〔T25 0601c25〕答【大】｜答言【宋】【元】【明】【宮】
〔T25 0602a04〕等【大】｜義【宋】【元】【明】【宮】
〔T25 0602a13〕邪【CB】｜耶【大】｜邪【元】【明】
〔T25 0602a16〕淨（K14n0549_p1270c13）（T25n1509_p0389c09）【CB】【麗-CB】｜浮【大】
〔T25 0602a16〕世界【大】｜國土【聖】【石】
〔T25 0602a17〕正【大】｜止【宋】
〔T25 0602a19〕忍法【大】｜法忍【聖】【石】
〔T25 0602a21〕軟【大】｜濡【宋】【元】【明】【宮】【聖】
〔T25 0602a22〕進【大】｜集【宋】【元】【明】【宮】
〔T25 0602a22〕忍法【大】｜法忍【宋】【元】【明】【宮】【聖】【石】
〔T25 0602a23〕忍法【大】｜法忍【宋】【元】【明】【宮】【聖】【石】(star · corresp → note(0602008) = the note at〔T25 0602a22〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0602a27〕何【大】｜何云【宋】【宮】
〔T25 0602b03〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】
〔T25 0602b04〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】(star · corresp → note(0602010) = the note at〔T25 0602b03〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0602b05〕授【大】｜受【元】【明】【聖】【石】
〔T25 0602b06〕授【大】｜受【元】【明】【聖】【石】(star · corresp → note(0602011) = the note at〔T25 0602b05〕 within the chapter · a shared note of the same anchor within the chapter)
〔T25 0602b09〕受【大】｜授【宋】
〔T25 0602b22〕者【大】｜〔－〕【聖】
〔T25 0602b25〕故【大】｜故釋第六十品竟，大智度經卷第七十七【石】

The above one hundred and forty-two entries agree mechanically with the number of anchored collation notes in the working base text; the targets of the star entries have been marked with each entry (the anchors of the two cross-chapter entries are not within the range of this chapter and have been listed separately above). The several places bearing on the chapter name and fascicle titles (the note with no entry on the chapter title〔T25 0594c24〕, the fascicle-end title of Fascicle 76〔T25 0598c16〕, the continuation title of Fascicle 77〔T25 0598c19〕, and the end of the chapter〔T25 0602b25〕) have been listed separately above, and collated both ways against the sūtra explained and the ancient masters' commentaries (Section IV, Section VI).

What was not unfolded, with the gap recorded (no estimate used to fill the number). First, the entry-by-entry reconciliation of the one hundred and eight apps within the range of this chapter on the T223 side of the sūtra explained (Section IV); second, the check back of the two places of earlier text in this treatise cited in Treatise ①, 「〈地獄品〉」 tr. "the chapter ‘The Hells’" and 「四攝法義，如先說」 tr. "the meaning of the four means of gathering is as explained before" (Section VII); third, the item-by-item reconciliation of Jizang's 「三雙六人」 tr. "three pairs, six persons" with the four-gate division of positions in Treatise ① (Section VI)—none of the three matters was unfolded in this apparatus; the fact that they were not unfolded is recorded as it is, to be checked later.

大智度論 夢中不證品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Not Realising It in a Dream

總說