大智度論 同學品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Training Alike
同學品：帝釋白佛般若無憶想分別、受持如說行者不從小功德來，佛以十善四禪四無量四無色格量，比丘言勝於仁者，帝釋自陳一發心便勝我乃至勝行般若無方便力者、不斷佛種常見諸佛疾近道場、四天王天奉鉢、四百四病身中無；阿難疑自力佛力，佛說惡魔生狐疑與大愁毒、魔得其便諸緣、惡心出除之道、菩薩共住相視當如世尊真伴共乘一船彼學我學是為同學；論主釋餘心心數法雜之四說、草芥金剛喻、比丘語帝釋之由與帝釋不生高心、佛力之證、魔怨有無之分別、罪可悔不與下意懺悔、破瞋因緣、共乘一船之訓與同法兄弟不應共諍（經＋論）
本品開卷是一句秤語。帝釋白佛，說受持深般若的人「不雜餘心心數法者，不從小功德來。」——功德的判準不在做了多少，在心裡雜不雜。佛可其言，隨即以一個極不對稱的格量壓下來：閻浮提眾生盡成就十善道、四禪、四無量心、四無色定，比起受持深般若、如說行的人，還是「百倍、千倍、千萬億倍，乃至算數譬喻所不能及。」論主解這個不對稱：「是福德雖多，離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」，「如草芥雖多，不如一小金剛。」——多與重從來不是一事，草芥可以堆，金剛不必堆。至於什麼算「雜」，論主列出四家之說，一層深似一層：慳貪等破六度的惡心是雜；惡心來時不令增長成勢力，來則滅除；不令聲聞、辟支佛心得入；最後一層說得最徹底——「無記、散亂心雖非惡，以遮善道故，亦不令得入。」連不惡的心也算雜，因為判準本不在善惡，在它有沒有把般若的路遮住。
接著是一段極有人情味的插曲。座中一比丘忽然對帝釋說：「是善男子、善女人行般若波羅蜜功德，勝於仁者！」——當面說你不如人。帝釋不但不惱，反把話接得更重：「是善男子、善女人一發心勝於我，何況聞是般若波羅蜜……」；不但勝我，亦勝一切世間天人阿修羅，亦勝須陀洹乃至辟支佛，亦勝行五度而遠離般若者，乃至「亦勝菩薩行般若波羅蜜無方便力者。」論主替帝釋說出他為何受得住：「帝釋福報微薄，是菩薩功德淳厚。」——帝釋的福是自為其身，菩薩的功德是為一切眾生迴向佛道。而他之所以還要再說一遍、且說得更長，是因為「時會聽者聞比丘說『勝於仁者』，帝釋受其語，咸生輕帝釋心。」——他怕大眾因此輕慢天主，所以自己把話說滿。全品講的是修行人之間怎麼相待，這一段先給了一個活的樣子。
品的正題從魔開始。菩薩習學深般若時，三千大千世界諸惡魔「皆生狐疑」；及至菩薩不離般若，「魔大愁毒，如箭入心。」——本品之所以又名魔愁，就在這一句。魔不愁行十善的人，不愁行五度而遠離般若的人，不愁行般若而無方便力的人；魔的愁有極精準的落點，所以魔一愁，反倒成了行人最省力的印證。魔所求的也極小：放大火風、四方俱起，只為「欲令菩薩心沒、恐怖、懈怠，於薩婆若中乃至起一亂念。」阿難於是問：魔是都擾亂一切菩薩，還是也有不擾亂的？佛答得極短：「有嬈者，有不嬈者。」——這一句把全段從恐懼轉成了診斷。
何等菩薩為惡魔所嬈？佛列九事，而九事沒有一件是鬼神現形：先世聞深般若而不信解；聞說而意疑「為實有？為實無？」；遠離善知識、為惡知識所攝故不聞不知不見不問；遠離般若而受惡法；對人說「是般若波羅蜜甚深，我尚不能得其底，汝復用聞、用學是般若波羅蜜為？」；輕餘菩薩說「我行般若波羅蜜，行遠離空；汝無是功德。」；自恃名姓多人知識而輕餘行善菩薩；行菩薩道者與求聲聞道家共諍鬪；菩薩與菩薩共諍鬪、瞋恚罵詈。九事之中，泰半落在同道之間的口舌上——魔所得的那個「便」，就是修行人彼此之間的那一點縫。而魔得了便之後做什麼，經文寫得很實在：「今我境界宮殿不空，增益三惡道。」、「魔之眷屬宮殿益多。」——共諍不只是失德，是替魔蓋房子。
阿難問得更實：這樣的惡心要經那麼多劫，中間可有出路嗎？佛的答法先斷後開。懷恨不悔不捨者，「我不說有出，必當更爾所劫數」——論主說明何以斷得這樣決：「以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。」想拿別處的功德來抵這裡的瞋，是抵不掉的。開的那條路也只有一條：「不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」「下意」二字是這一段的眼，經文說得更盡：「我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？」——不是把瞋壓住，是把自己放到橋梁的位置上去。
末後，阿難問出本品的題目：「菩薩、菩薩共住云何？」佛只答一句：「菩薩、菩薩共住，相視當如世尊。」何以能如此相視？「是我真伴，共乘一船，彼學我學，所謂檀波羅蜜乃至一切種智。」論主把這個喻拆開來配：「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」——同乘一船的人，他的學就是我的學，所以無可輕慢；而船還沒到岸，所以也無可自恃。同學卻不是一概隨順：「若是菩薩雜行、離薩婆若心，我不應如是學」，論主一句斷之——「勝事應從他學，惡事應捨。」同的是薩婆若心，不是一切行止。全品收在一句因果上：「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」前面數盡的九種魔事，泰半是輕慢與瞋恨；同學之法一立，魔事自銷。魔愁與同學兩個名字，到這裡合成了一件事。
This chapter opens on a sentence that is a pair of scales. Śakra says to the Buddha that one who receives and upholds the deep prajñā, ‘not mixed with other minds and mental-factor dharmas, has not come from small merit.’—the measure of merit lies not in how much has been done but in whether the mind is mixed or not. The Buddha approves his words, and at once presses down with a weighing that is utterly lopsided: were the beings of Jambudvīpa all to accomplish the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions, then compared with one who receives and upholds the deep prajñā and practises as taught, it is still ‘a hundredfold, a thousandfold, ten million koṭi-fold, and so on up to being beyond the reach of calculation and simile.’ The treatise-author explains this lopsidedness: ‘Though this merit is much, because it is apart from the real mark of all dharmas it is false, not firm, impermanent, exhausted, and ceasing, and does not count as much’, ‘as blades of grass, though many, are not equal to one small vajra.’—Much and heavy were never one matter; grass can be heaped up, a vajra need not be heaped. As for what counts as ‘mixed’, the treatise-author sets out the accounts of four schools, each layer deeper than the last: the evil minds of stinginess, greed, and the rest that break the six perfections are mixed; when an evil mind comes, it is not allowed to grow and gain strength—when it comes it is extinguished; the mind of the śrāvaka and pratyekabuddha is not allowed to enter; and the last layer says it most thoroughly—‘the indeterminate and scattered mind, though not evil, because it blocks the wholesome path is also not allowed to enter.’ Even the mind that is not evil counts as mixed, because the measure never lay in good and evil; it lies in whether it has blocked the road of prajñā.
Next comes an interlude full of human feeling. A bhikṣu seated in the assembly suddenly says to Śakra: ‘The merit of this good man or good woman who practises prajñāpāramitā surpasses yours, sir!’—saying to his face that he is not the equal of another. Śakra is not only not vexed; he takes up the words and makes them heavier still: ‘This good man or good woman with a single arousing of the mind surpasses me, how much more on hearing this prajñāpāramitā …’; he surpasses not only me, he also surpasses all the gods, humans, and asuras of the world, also surpasses the srota-āpanna and so on up to the pratyekabuddha, also surpasses the one who practises the five perfections and is far from prajñā, and so on up to ‘also surpasses the bodhisattva who practises prajñāpāramitā without the power of skilful means.’ The treatise-author says on Śakra's behalf why he can bear it: ‘Śakra's reward of merit is slight and thin; this bodhisattva's merit is pure and thick.’—Śakra's merit is for his own person; the bodhisattva's meritorious virtue is dedicated, for the sake of all beings, to the Buddha path. And the reason he has to say it once more, and at greater length, is that ‘the listeners in the assembly at the time, hearing the bhikṣu say “surpasses yours, sir” and Śakra accept his words, all gave rise to a mind that slighted Śakra.’—he feared that the great assembly would on this account slight the lord of the gods, and so he himself said the words out in full. The whole chapter speaks of how practitioners are to treat one another, and this passage first gives a living pattern of it.
The proper theme of the chapter begins from Māra. When the bodhisattva trains in the deep prajñā, the evil Māras in the three-thousand great-thousand world ‘all give rise to doubt and suspicion’; and when the bodhisattva does not part from prajñā, ‘Māra is greatly grieved and pained, as though an arrow had entered his heart.’—the reason this chapter is also named Māra's Grief lies in this one sentence. Māra does not grieve over one who practises the ten wholesome paths, does not grieve over one who practises the five perfections and is far from prajñā, does not grieve over one who practises prajñā without the power of skilful means; Māra's grief has a most exact point of landing, and so, once Māra grieves, this becomes for the practitioner the confirmation that costs the least effort. What Māra seeks is also very small: he lets loose great fire and wind, rising in all four directions, only ‘wishing to make the bodhisattva's mind sink, be terrified, and grow lazy, and within sarvajñā give rise to even a single disordered thought.’ Ānanda thereupon asks: does Māra trouble and disorder all bodhisattvas, or are there also those he does not trouble and disorder? The Buddha answers very briefly: ‘There are those he troubles, and there are those he does not trouble.’—This one sentence turns the whole passage from fear into diagnosis.
Which bodhisattvas are troubled by evil Māra? The Buddha lists nine matters, and among the nine matters not one is a ghost or spirit showing its form: in a former life he heard the deep prajñā and did not have faith and understanding; hearing it taught, his mind doubts, ‘is it really existent? is it really non-existent?’; being far from the good friend and taken in by the evil friend, he does not hear, does not know, does not see, does not ask; being far from prajñā, he takes up evil dharmas; he says to others, ‘This prajñāpāramitā is very deep; even I cannot reach its bottom; what use is it for you to hear and to train in this prajñāpāramitā?’; he slights other bodhisattvas, saying, ‘I practise prajñāpāramitā, I practise the emptiness of seclusion; you have no such merit.’; presuming on his name and clan and on being known to many people, he slights other bodhisattvas who practise the good; one who practises the bodhisattva path fights and contends with the household of those who seek the śrāvaka path; bodhisattva fights and contends with bodhisattva, with hatred and abuse. Of the nine matters, the greater part falls on words between those of the same path—the ‘opening’ that Māra finds is that little crack between practitioner and practitioner. And what Māra does once he has found his opening the sūtra writes down very concretely: ‘Now my domain and palaces will not be empty, and the three evil destinies are increased.’, ‘The retinue and palaces of Māra grow more numerous.’—contending together is not only a loss of virtue; it is building houses for Māra.
Ānanda asks more concretely still: such an evil mind must pass through that many kalpas; is there a way out in between? The Buddha's way of answering first closes and then opens. Of the one who holds his resentment, does not repent, and does not let go, ‘I do not say there is a way out; he must surely pass again through that number of kalpas’—the treatise-author explains why it is cut off so decisively: ‘Because he holds resentment, though he makes other merit, none of it is pure; because it is not pure it has no strength; because it has no strength it cannot extinguish the sin.’ To think of taking merit from elsewhere to offset the hatred here—it cannot be offset. The road that is opened is also only one: ‘One who does not abandon omniscience and with a lowly intent repents makes up that number of kalpas, and only then arouses the great adornment.’ The two Chinese characters rendered here as ‘lowly intent’ are the eye of this passage, and the sūtra says it more fully: ‘I should bear all beings treading upon me as upon a bridge, as one deaf, as one dumb; how could I answer people with evil words?’—It is not pressing the hatred down; it is setting oneself in the position of the bridge.
At the last, Ānanda asks the question that is the title of this chapter: ‘How do bodhisattva and bodhisattva dwell together?’ The Buddha answers with only one sentence: ‘Bodhisattva and bodhisattva dwelling together should look on one another as on the World-Honored One.’ How can they look on one another so? ‘This is my true companion, riding together in one boat; what he trains in I train in, namely dānapāramitā and so on up to the omniscience of all kinds.’ The treatise-author takes this simile apart and matches it: ‘The boat is the six perfections; the three realms and the three outflows are the water; the further shore is the Buddha path.’—Of those who ride together in one boat, his training is my training, and so there is nothing to slight; and the boat has not yet reached the shore, and so there is nothing to presume upon either. Yet training alike is not going along with everything: ‘If this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way’, and the treatise-author settles it in one sentence—‘In excellent matters one should train after the other; evil matters should be abandoned.’ What is alike is the mind of sarvajñā, not every act and movement. The whole chapter closes on one sentence of cause and effect: ‘If the bodhisattva trains in this way, the matters of slighting and hatred all cease; this then is called the bodhisattvas' training alike.’ Of the nine deeds of Māra counted out above, the greater part are slighting and hatred; once the dharma of training alike is set up, the deeds of Māra dissolve of themselves. The two names, Māra's Grief and Training Alike, here join into one matter.
卷77 〔T25 0602b26〕
大智度論釋同學品第六十二 【經】 爾時，釋提桓因白佛言：「世尊！是般若波羅蜜無諸憶想分別，畢竟離故。世尊！是眾生聞是般若波羅蜜能受持、讀、誦、說、正憶念、〔T25 0602c〕親近、如說行，乃至阿耨多羅三藐三菩提，不雜餘心心數法者，不從小功德來。」 佛言：「如是！如是！聞是深般若波羅蜜，乃至不雜餘心心數法者，不從小功德來。憍尸迦！於汝意云何？若閻浮提眾生成就十善道、四禪、四無量心、四無色定，復有善男子、善女人受持深般若波羅蜜，讀、誦、親近、正憶念、如說行，勝於閻浮提眾生成就十善道乃至四無色定，百倍、千倍、千萬億倍，乃至算數譬喻所不能及。」 爾時，有一比丘語釋提桓因：「憍尸迦！是善男子、善女人行般若波羅蜜功德，勝於仁者！」 釋提桓因言：「是善男子、善女人一發心勝於我，何況聞是般若波羅蜜，書、持、讀、誦、正憶念、如說行！是善男子、善女人行般若波羅蜜，非但勝我，亦勝一切世間天及人、阿修羅；非但勝一切世間天及人、阿修羅，亦勝諸須陀洹、斯陀含、阿那含、阿羅漢、辟支佛；非但勝是須陀洹乃至辟支佛，亦勝菩薩行五波羅蜜、遠離般若波羅蜜者；非但勝菩薩行五波羅蜜、遠離般若波羅蜜者，亦勝菩薩行般若波羅蜜無方便力者。是菩薩摩訶薩如說行般若波羅蜜，不斷佛種，常見諸佛，疾近道場。菩薩如是行，為欲拔出眾生沈沒長流者。是菩薩如是學，為不學聲聞、辟支佛學。菩薩如是學，四天王天來至菩薩所，如是言：『善男子！當勤疾學，坐道場成阿耨多羅三藐三菩提時，如過去諸佛所受四鉢，亦當應受，我當持來奉上菩薩及諸餘天——四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天〔T25 0603a〕乃至首陀會天，亦當供養。』十方諸佛亦常念是菩薩摩訶薩——如說行是深般若波羅蜜者。是菩薩諸所有世間厄難勤苦之事永無復有；一切世間有四百四病，是菩薩身中無是諸病。以行深般若波羅蜜故，得是現世功德。」 爾時，阿難作是念：「釋提桓因自以力說耶？以佛神力說乎？」 釋提桓因知阿難意所念，語阿難言：「我之所說，皆佛威神！」 佛告阿難：「如是！如是！如釋提桓因所說，皆佛威神。阿難！是菩薩摩訶薩習學是深般若波羅蜜時，三千大千世界中諸惡魔皆生狐疑：『今是菩薩為當得阿耨多羅三藐三菩提？當中道於實際作證，墮聲聞、辟支佛地？』復次，阿難！若菩薩摩訶薩不離般若波羅蜜時，魔大愁毒，如箭入心。是時，魔復放大火風，四方俱起，欲令菩薩心沒、恐怖、懈怠，於薩婆若中乃至起一亂念。」 阿難白佛言：「世尊！魔為都嬈亂諸菩薩？有不嬈亂者？」 佛告阿難：「有嬈者，有不嬈者。」 阿難白佛言：「世尊！何等菩薩為惡魔所嬈？」 佛言：「有菩薩摩訶薩先世聞是深般若波羅蜜，心不信解。如是菩薩，魔得其便。 「復次，阿難！菩薩聞說是深般若波羅蜜時，意疑：『是般若波羅蜜，為實有？為實無？』如是菩薩，魔得其便。 「復次，阿難！有菩薩遠離善知識，為惡知識所攝故，不聞深般若波羅蜜，不聞故不知、不見，不問：『云何應行般若波羅蜜？云何應修般若波羅蜜？』是菩薩，惡魔得其便。 「復次，阿難！若菩薩遠離般若波羅蜜、受惡法，是菩薩為惡魔得其便。魔作是念：『是〔T25 0603b〕輩當有伴黨，當滿我願。』是菩薩自墮二地，亦使他人墮於二地。 「復次，阿難！若菩薩聞說深般若波羅蜜時，語他人言：『是般若波羅蜜甚深，我尚不能得其底，汝復用聞、用學是般若波羅蜜為？』如是菩薩，魔得其便。 「復次，阿難！若菩薩輕餘菩薩言：『我行般若波羅蜜，行遠離空；汝無是功德。』是時，惡魔大歡喜踊躍。若有菩薩自恃名姓多人知識故，輕餘行善菩薩，是人無實阿鞞跋致行、類、相貌功德；無是功德故，生諸煩惱；但著虛名故，輕賤餘人，言：『汝不在如我所得法中。』爾時，惡魔作是念：『今我境界宮殿不空，增益三惡道。』惡魔助其威力，令餘人信受其語；信受其語故，受行其經，如說修學；如說修學時，增益諸結使。是諸人心顛倒故，身、口、意業所作皆受惡報；以是因緣，增益三惡道，魔之眷屬宮殿益多。阿難！魔見是利故，大歡喜踊躍。阿難！若行菩薩道者與求聲聞道家共諍鬪，魔作是念：『是遠離薩婆若。』阿難！若菩薩、菩薩共諍鬪，瞋恚罵詈；是時惡魔便大歡喜踊躍言：『兩離薩婆若遠。』復次，阿難！若未受記菩薩向得記菩薩生惡心，諍鬪罵詈，隨起念多少劫，若干劫數，若不捨一切種智，然後乃補爾所劫大莊嚴。」 阿難白佛言：「世尊！是惡心乃經爾所劫數，於其中間，寧得出除不？」 佛告阿難：「我雖說求菩薩道及聲聞人得出罪，阿難！若求菩薩道人共鬪諍、瞋恚、罵詈、懷恨、不悔、不捨者，我不說有出，必當更爾所劫數，若不捨一切種智，然後乃大莊〔T25 0603c〕嚴。阿難！若是菩薩鬪諍、瞋恚、罵詈，便自改悔，作是念：『我為大失！我當為一切眾生下屈，今世、後世皆使和解，我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？我不應壞是甚深阿耨多羅三藐三菩提心；我得阿耨多羅三藐三菩提時，應當度是一切苦惱眾生，云何當起瞋恚？』」 阿難白佛言：「世尊！菩薩、菩薩共住云何？」 佛告阿難：「菩薩、菩薩共住，相視當如世尊。何以故？是菩薩摩訶薩應作是念：『是我真伴，共乘一船，彼學我學，所謂檀波羅蜜乃至一切種智。若是菩薩雜行、離薩婆若心，我不應如是學；若是菩薩不雜行、不離薩婆若心，我亦應如是學。』菩薩摩訶薩如是學者，是為同學。」 【論】 釋曰： 釋提桓因上說「善男子書、受持般若乃至正憶念，得無量功德」，今說其義。是人讀誦般若，乃至阿耨多羅三藐三菩提，不令餘心、心數雜者，得如上所說功德。但從聞說而不能行餘心不入者，雖得功德，不名為無上。 「餘心、心數法雜」者，有人言：慳貪等及破六波羅蜜惡心是。 有人言：但不令惡心增長、成其勢力，來則滅除。 有人言：不令聲聞、辟支佛心得入。 有人言：無記、散亂心雖非惡，以遮善道故，亦不令得入。是故是人不從小功德來。 佛可其言：「如是！」 欲分別清淨行勢力故，反問憍尸迦「若閻浮提人一切成就十善道」等，如經說。是福德雖多，離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多；如草芥雖多，不如一小金〔T25 0604a〕剛。 問曰： 是比丘何以語帝釋「善男子福德勝仁者」？ 答曰： 帝釋已作福德果報中，人天之主，威德尊重。是比丘重是善法，欲顯此功德，故言「勝於仁者」。 復次，是比丘聞帝釋得聲聞道，是故言：「汝雖有福德，是菩薩勝汝。」 帝釋得道，深念佛法故，不生高心，受其語言：「菩薩為阿耨多羅三藐三菩提，但發心便勝我，何況如所說行！」何以故？帝釋福報微薄，是菩薩功德淳厚。又以帝釋福德著天樂，自為其身；菩薩功德，為一切眾生迴向佛道樂故。 時會聽者聞比丘說「勝於仁者」，帝釋受其語，咸生輕帝釋心。是故帝釋言：「不但勝我，乃至勝菩薩行般若無方便力者，如所說行般若波羅蜜時不雜餘心心數法故。」 是中帝釋自說勝因緣，所謂「是菩薩如說行般若，不斷佛種」，乃至「以行般若波羅蜜故，得是現世功德」。 問曰： 阿難何以作是念言：「帝釋自以力說？用佛力說？」 答曰： 阿難知帝釋是聲聞，而所說甚深，過聲聞、辟支佛智，是故生疑而問。 問曰： 帝釋自有智，能問能答，何以言「佛力」？ 答曰： 般若甚深甚難、無量無邊，若在異處說尚難，何況於佛前大眾中說！是故言「佛力」。如《持心經》說：「佛以光明威神入其身故，能於佛前難問有所說。」 佛告阿難，可帝釋所語；更歎行深般若菩薩有大威德，所謂：「阿難！是菩薩習學深般若時，惡魔生疑。」惡魔是菩薩怨賊，常求菩薩便，如〈魔品〉中說。以菩薩深行般若波羅蜜故，魔大作方便，壞菩薩心。若〔T25 0604b〕菩薩懈怠者，魔大歡喜：「是人自當墮落！」 有人言：「一切菩薩應有魔怨。」是故阿難問：「為盡有魔？亦有無者？」 佛分別答，所謂深清淨心，行菩薩道，則無魔擾；不清淨為魔所壞者，如經廣說。 問曰： 如佛所說「一切有為法皆可轉可捨」，阿難何以疑而問佛：「是罪可悔不？」 答曰： 阿難知般若波羅蜜是無盡因緣，若供養，福無邊，乃至得佛，福猶不盡；若訶瞋，罪亦如是無邊。是故問佛。 佛答：「我法雖有出罪，若菩薩共鬪結恨，不即捨，則不可出。」何以故？是菩薩深心輕慢、瞋餘菩薩故。以瞋、憍慢故，不能下意共悔，欲更行餘功德求滅此罪。佛言：「此罪不可出，以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。此人若欲作佛，不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」 問曰： 心中懷恨，云何可滅？ 答曰： 破瞋因緣，如經說。 阿難知一切眾生屬業因緣，不得自在，無能救者，心懷怖畏，問佛：「菩薩共住云何？云何用心恭敬？」 佛答：「供養恭敬，當如視佛。」是未來佛故。 此中佛自說因緣：「菩薩共住，應作是念：『是我真伴，俱到佛道，共乘一船。』」船者，六波羅蜜；三界、三漏為水；彼岸是佛道。彼所學者，我亦應學。學者，所謂六波羅蜜等，同戒、同見、同道。如白衣兄弟，不應共鬪；我是同法兄弟，亦不應共諍。若是菩薩雜行、離薩婆若心，我不應如是學。何以故？勝事應從他學，惡事應捨。菩薩若作是學，輕慢、瞋恨事皆滅，是則〔T25 0604c〕名菩薩同學。
《大智度論》卷77 · T25n1509 0602b26–0604c02
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本品題為《大智度論》釋〈同學品〉第六十二，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷七十七。
經①：帝釋歎受持般若者不從小功德來——格量十善四禪四無量四無色、比丘言勝於仁者、帝釋自陳勝因緣與現世功德；阿難疑自力佛力，佛說惡魔生疑大愁毒、魔得其便諸緣、惡心出除、共住相視當如世尊真伴共乘一船是為同學
那時，釋提桓因向佛稟白：『世尊！這般若波羅蜜沒有種種憶想分別，因為畢竟離的緣故。世尊！這些眾生聽聞這般若波羅蜜，能夠受持、讀、誦、演說、正憶念、親近、依所說而行，乃至阿耨多羅三藐三菩提，不夾雜餘心、心數法的，不是從小功德而來。』
佛說：『是這樣！是這樣！聽聞這甚深般若波羅蜜，乃至不夾雜餘心、心數法的，不是從小功德而來。憍尸迦！你意下如何？若閻浮提的眾生成就十善道、四禪、四無量心、四無色定，另有善男子、善女人受持甚深般若波羅蜜，讀、誦、親近、正憶念、依所說而行，這人勝過閻浮提眾生成就十善道乃至四無色定的，百倍、千倍、千萬億倍，乃至用算數譬喻都不能相及。』
那時，有一位比丘對釋提桓因說：『憍尸迦！這善男子、善女人行般若波羅蜜的功德，勝過仁者！』
釋提桓因說：『這善男子、善女人一發心就勝過我，何況聽聞這般若波羅蜜而書寫、受持、讀、誦、正憶念、依所說而行！這善男子、善女人行般若波羅蜜，不但勝過我，也勝過一切世間的天與人、阿修羅；不但勝過一切世間的天與人、阿修羅，也勝過諸須陀洹、斯陀含、阿那含、阿羅漢、辟支佛；不但勝過這些須陀洹乃至辟支佛，也勝過行五波羅蜜而遠離般若波羅蜜的菩薩；不但勝過行五波羅蜜而遠離般若波羅蜜的菩薩，也勝過行般若波羅蜜而沒有方便力的菩薩。這菩薩摩訶薩依所說而行般若波羅蜜，不斷絕佛的種姓，常常得見諸佛，迅速接近道場。菩薩這樣行，是為了拔出沈沒在長流之中的眾生。這菩薩這樣學，就是不學聲聞、辟支佛之學。菩薩這樣學，四天王天來到菩薩的處所，這樣說：「善男子！當勤疾學，坐道場成阿耨多羅三藐三菩提時，如過去諸佛所受四鉢，亦當應受，我當持來奉上菩薩及諸餘天——四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天乃至首陀會天，亦當供養。」十方諸佛也常常憶念這位菩薩摩訶薩——就是依所說而行這甚深般若波羅蜜的人。這菩薩所有世間厄難勤苦之事永遠不再有；一切世間有四百四種病，這菩薩身中沒有這些病。因為行甚深般若波羅蜜的緣故，得到這現世的功德。』
那時，阿難心裡這樣想：『釋提桓因是自己以己力而說呢？還是以佛的神力而說呢？』
釋提桓因知道阿難心中所念，對阿難說：『我所說的，都是佛的威神！』
佛告訴阿難：『是這樣！是這樣！如釋提桓因所說，都是佛的威神。阿難！這菩薩摩訶薩習學這甚深般若波羅蜜的時候，三千大千世界之中的諸惡魔都生起狐疑：「今是菩薩為當得阿耨多羅三藐三菩提？當中道於實際作證，墮聲聞、辟支佛地？」再者，阿難！若菩薩摩訶薩不離般若波羅蜜的時候，魔便大生愁毒，如箭射入心中。這時，魔又放出大火、大風，四方一齊而起，想要使菩薩的心沈沒、恐怖、懈怠，在薩婆若之中乃至起一個亂念。』
阿難向佛稟白：『世尊！魔是全都嬈亂諸菩薩呢？還是有不被嬈亂的？』
佛告訴阿難：『有被嬈亂的，有不被嬈亂的。』
阿難向佛稟白：『世尊！哪些菩薩為惡魔所嬈亂？』
佛說：『有菩薩摩訶薩先世聽聞這甚深般若波羅蜜，心中不信不解。這樣的菩薩，魔便得其方便。
『再者，阿難！菩薩聽人宣說這甚深般若波羅蜜的時候，心意生疑：「是般若波羅蜜，為實有？為實無？」這樣的菩薩，魔便得其方便。
『再者，阿難！有菩薩遠離善知識，被惡知識所攝受的緣故，不得聽聞甚深般若波羅蜜，因為不聞的緣故而不知、不見，也不發問：「云何應行般若波羅蜜？云何應修般若波羅蜜？」這菩薩，惡魔便得其方便。
『再者，阿難！若菩薩遠離般若波羅蜜而領受惡法，這菩薩就被惡魔得其方便。魔這樣想：「是輩當有伴黨，當滿我願。」這菩薩自己墮入二地，也使他人墮於二地。
『再者，阿難！若菩薩聽人宣說甚深般若波羅蜜的時候，對他人說：「是般若波羅蜜甚深，我尚不能得其底，汝復用聞、用學是般若波羅蜜為？」這樣的菩薩，魔便得其方便。
『再者，阿難！若菩薩輕慢其餘的菩薩說：「我行般若波羅蜜，行遠離空；汝無是功德。」這時惡魔大為歡喜踊躍。若有菩薩自恃名姓、為許多人所知識的緣故，輕慢其餘行善的菩薩，這人沒有真實的阿鞞跋致之行、類、相貌功德；因為沒有這功德的緣故，生起諸煩惱；只因執著虛名的緣故，輕賤他人，說：「汝不在如我所得法中。」那時惡魔這樣想：「今我境界宮殿不空，增益三惡道。」惡魔便助長他的威力，使其餘的人信受他的話；因為信受他的話，就依他的經而受行，依所說而修學；依所說修學的時候，增長諸結使。這些人因為心顛倒的緣故，身業、口業、意業所作都受惡報；因為這個緣故，增益三惡道，魔的眷屬宮殿越發眾多。阿難！魔見到這樣的利益，所以大為歡喜踊躍。阿難！若行菩薩道的人與求聲聞道的人共相諍鬪，魔這樣想：「是遠離薩婆若。」阿難！若菩薩與菩薩共相諍鬪、瞋恚罵詈，這時惡魔便大為歡喜踊躍說：「兩離薩婆若遠。」再者，阿難！若未受記的菩薩對已得記的菩薩生起惡心，諍鬪罵詈，隨著所起的念頭有多少劫、若干劫數，若不捨棄一切種智，然後纔補足這許多劫而發大莊嚴。』
阿難向佛稟白：『世尊！這惡心竟要經歷這許多劫數，在這中間，能夠出離除滅嗎？』
佛告訴阿難：『我雖然說過求菩薩道的人以及聲聞人得出於罪，阿難！若求菩薩道的人共相鬪諍、瞋恚、罵詈、懷恨、不悔、不捨，我不說他有出離，必定要再經歷這許多劫數，若不捨棄一切種智，然後纔得大莊嚴。阿難！若這菩薩鬪諍、瞋恚、罵詈之後便自己改悔，這樣想：「我為大失！我當為一切眾生下屈，今世、後世皆使和解，我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？我不應壞是甚深阿耨多羅三藐三菩提心；我得阿耨多羅三藐三菩提時，應當度是一切苦惱眾生，云何當起瞋恚？」』
阿難向佛稟白：『世尊！菩薩與菩薩共住，應當如何？』
佛告訴阿難：『菩薩與菩薩共住，相看應當如同世尊。為什麼呢？這菩薩摩訶薩應當這樣想：「是我真伴，共乘一船，彼學我學，所謂檀波羅蜜乃至一切種智。若是菩薩雜行、離薩婆若心，我不應如是學；若是菩薩不雜行、不離薩婆若心，我亦應如是學。」菩薩摩訶薩這樣學的，就是同學。』
論①：釋餘心心數法雜之四說、草芥金剛喻、比丘語帝釋之由與帝釋不生高心、佛力之證、魔怨有無之分別、罪可悔不與下意懺悔、破瞋因緣、共乘一船之訓與同法兄弟不應共諍
論主解釋說：
釋提桓因在上文說「善男子書、受持般若乃至正憶念，得無量功德」，如今宣說其中的義理。這人讀誦般若，乃至阿耨多羅三藐三菩提，不讓餘心、心數夾雜的，得到如上所說的功德。但只是從聽聞而不能實行、餘心不入的人，雖然得到功德，不名為無上。
「餘心、心數法雜」這一句，有人說：就是慳貪等以及破壞六波羅蜜的惡心。
有人說：只要不讓惡心增長、成就它的勢力，來了就滅除。
有人說：不讓聲聞、辟支佛之心得以入內。
有人說：無記、散亂之心雖然不是惡，但因為遮障善道的緣故，也不讓它得入。因此這人不是從小功德而來。
佛印可他的話說：「如是！」
為了分別清淨行的勢力，所以反問憍尸迦「若閻浮提人一切成就十善道」等等，如經中所說。這樣的福德雖然多，但因為離了諸法實相的緣故，虛妄、不牢固、無常、盡、滅，不足以稱為多；如同草芥雖多，不如一小塊金剛。
論主問道：
這位比丘為什麼對帝釋說「善男子福德勝仁者」？
論主答道：
帝釋已經作了福德果報之中人天之主，威德尊重。這位比丘敬重這善法，想要顯示這功德，所以說「勝於仁者」。
再者，這位比丘聽說帝釋已得聲聞道，所以說：「汝雖有福德，是菩薩勝汝。」
帝釋得道，深深繫念佛法的緣故，不生高慢之心，接受他的話說：「菩薩為阿耨多羅三藐三菩提，但發心便勝我，何況如所說行！」為什麼呢？帝釋的福報微薄，這菩薩的功德淳厚。又因為帝釋的福德貪著天樂，只為自身；菩薩的功德，是為一切眾生迴向佛道之樂。
當時法會中的聽眾聽到比丘說「勝於仁者」，而帝釋接受了他的話，都生起輕視帝釋之心。所以帝釋說：「不但勝我，乃至勝菩薩行般若無方便力者，如所說行般若波羅蜜時不雜餘心心數法故。」
這裡面帝釋自己說出勝的因緣，就是「是菩薩如說行般若，不斷佛種」，乃至「以行般若波羅蜜故，得是現世功德」。
論主問道：
阿難為什麼作這樣的念頭：「帝釋自以力說？用佛力說？」
論主答道：
阿難知道帝釋是聲聞，而所說的卻甚深，超過聲聞、辟支佛的智慧，所以生疑而念。
論主問道：
帝釋自己有智慧，能問能答，為什麼說是「佛力」？
論主答道：
般若甚深甚難、無量無邊，若在別處宣說尚且困難，何況是在佛前大眾之中宣說！所以說是「佛力」。如《持心經》中說：「佛以光明威神入其身故，能於佛前難問有所說。」
佛告訴阿難，印可帝釋所說的話；更讚歎行甚深般若的菩薩有大威德，就是說：「阿難！是菩薩習學深般若時，惡魔生疑。」惡魔是菩薩的怨賊，常常尋求菩薩的方便，如〈魔品〉中所說。因為菩薩深行般若波羅蜜的緣故，魔大作方便，破壞菩薩的心。若菩薩懈怠，魔就大為歡喜：「是人自當墮落！」
有人說：「一切菩薩應有魔怨。」所以阿難問：「為盡有魔？亦有無者？」
佛分別而答，就是深清淨之心行菩薩道的則沒有魔擾；不清淨而為魔所壞的，如經中廣說。
論主問道：
如佛所說「一切有為法皆可轉可捨」，阿難為什麼生疑而問佛：「是罪可悔不？」
論主答道：
阿難知道般若波羅蜜是無盡的因緣，若供養，福德無邊，乃至得佛，福德仍舊不盡；若呵斥瞋恚，罪也是這樣無邊。所以問佛。
佛回答：「我法雖有出罪，若菩薩共鬪結恨，不即捨，則不可出。」為什麼呢？因為這菩薩深心輕慢、瞋恚其餘菩薩的緣故。因為瞋恚、憍慢的緣故，不能屈下心意共同悔過，卻想再行其餘的功德來求滅此罪。佛說：「此罪不可出，以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。此人若欲作佛，不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」
論主問道：
心中懷恨，如何能夠滅除？
論主答道：
破除瞋恚的因緣，如經中所說。
阿難知道一切眾生繫屬於業的因緣，不得自在，沒有能救的人，心中懷有怖畏，所以問佛：「菩薩共住云何？云何用心恭敬？」
佛回答：「供養恭敬，當如視佛。」因為他是未來佛的緣故。
這裡面佛自己說出因緣：「菩薩共住，應作是念：『是我真伴，俱到佛道，共乘一船。』」船，就是六波羅蜜；三界、三漏是水；彼岸是佛道。他所學的，我也應當學。所謂學，就是六波羅蜜等，同戒、同見、同道。如同白衣的兄弟不應共相鬪諍；我是同法的兄弟，也不應共相諍競。若這菩薩雜行、離薩婆若心，我不應這樣學。為什麼呢？勝妙之事應當向他人學，惡事應當捨棄。菩薩若這樣學，輕慢、瞋恨之事都得滅除，這就叫作菩薩同學。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the sixty-second chapter, "Training Alike", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the seventy-seventh fascicle.
Sūtra ①: Śakra Praises Those Who Receive and Uphold Prajñā as Not Having Come from Small Merit—the Weighing against the Ten Wholesome Paths, the Four Dhyānas, the Four Immeasurables, and the Four Formless Absorptions; the Bhikṣu Says It Surpasses Yours, Sir; Śakra States for Himself the Causes and Conditions of Surpassing and the Merit in the Present Life; Ānanda Doubts Whether It Is by Śakra's Own Power or the Buddha's Power; the Buddha Tells of Evil Māra Giving Rise to Doubt and Great Grief and Pain, the Conditions by Which Māra Finds His Opening, the Way Out for the Evil Mind, and Dwelling Together, Looking on One Another as on the World-Honored One, True Companions Riding Together in One Boat—This Is Training Alike
At that time Śakra Devānām Indra said to the Buddha: ‘World-Honored One! This prajñāpāramitā is without any kind of recollection, imagining, and discrimination, because it is ultimately separated from them. World-Honored One! Those beings who, hearing this prajñāpāramitā, are able to receive and uphold, read, recite, expound, rightly recollect, draw near to, and practise as taught, and so on up to anuttarā samyaksaṃbodhi, not mixed with other minds and mental-factor dharmas, have not come from small merit.’
The Buddha said: ‘Just so! Just so! Those who hear this very deep prajñāpāramitā, and so on up to not being mixed with other minds and mental-factor dharmas, have not come from small merit. Kauśika! What do you think? If the beings of Jambudvīpa accomplished the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions, and there were besides a good man or good woman who received and upheld the very deep prajñāpāramitā, read, recited, drew near to, rightly recollected, and practised as taught, this person would surpass the beings of Jambudvīpa who accomplish the ten wholesome paths and so on up to the four formless absorptions a hundredfold, a thousandfold, ten million koṭi-fold, and so on up to being beyond the reach of calculation and simile.’
At that time a bhikṣu said to Śakra Devānām Indra: ‘Kauśika! The merit of this good man or good woman who practises prajñāpāramitā surpasses yours, sir!’
Śakra Devānām Indra said: ‘This good man or good woman with a single arousing of the mind surpasses me, how much more on hearing this prajñāpāramitā and writing it out, receiving and upholding, reading, reciting, rightly recollecting, and practising as taught! This good man or good woman practising prajñāpāramitā surpasses not only me; he also surpasses all the gods, humans, and asuras of the world; not only does he surpass all the gods, humans, and asuras of the world, he also surpasses the srota-āpanna, the sakṛdāgāmin, the anāgāmin, the arhat, and the pratyekabuddha; not only does he surpass these, from the srota-āpanna and so on up to the pratyekabuddha, he also surpasses the bodhisattva who practises the five perfections and is far from prajñāpāramitā; not only does he surpass the bodhisattva who practises the five perfections and is far from prajñāpāramitā, he also surpasses the bodhisattva who practises prajñāpāramitā without the power of skilful means. This bodhisattva-mahāsattva, practising prajñāpāramitā as taught, does not cut off the seed of the Buddha, constantly obtains the sight of the buddhas, and quickly draws near to the seat of awakening. The bodhisattva practises in this way in order to pull out the beings sunk in the long stream. This bodhisattva training in this way is precisely not training in the training of the śrāvaka and the pratyekabuddha. When the bodhisattva trains in this way, the gods of the Heaven of the Four Heavenly Kings come to the bodhisattva's place and speak thus: 「善男子！當勤疾學，坐道場成阿耨多羅三藐三菩提時，如過去諸佛所受四鉢，亦當應受，我當持來奉上菩薩及諸餘天——四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天乃至首陀會天，亦當供養。」 tr. "Good man! You should train diligently and swiftly; when you sit at the seat of awakening and attain anuttarā samyaksaṃbodhi, then, as the buddhas of the past received four bowls, you too should receive them; we shall bring them and offer them up to the bodhisattva; and all the other gods—the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-three, the Yāma heaven, the Tuṣita heaven, the Heaven of Delight in Transformation, the heaven of the gods Sovereign over Others' Transformations, the Brahmā heaven, and so on up to the Śuddhāvāsa heaven—will also make offerings." The buddhas of the ten directions also constantly keep in mind this bodhisattva-mahāsattva—the one who practises this very deep prajñāpāramitā as taught. All the worldly calamities and toilsome sufferings that this bodhisattva has will never be again; in all the world there are four hundred and four sicknesses, and in this bodhisattva's body there are none of these sicknesses. Because he practises the very deep prajñāpāramitā, he obtains this merit in the present life.’
At that time Ānanda had this thought in his mind: ‘Is Śakra Devānām Indra speaking by his own power? Or is he speaking by the Buddha's spiritual power?’
Śakra Devānām Indra, knowing what Ānanda was thinking in his mind, said to Ānanda: ‘What I have said is all the Buddha's majestic power!’
The Buddha told Ānanda: ‘Just so! Just so! As Śakra Devānām Indra has said, it is all the Buddha's majestic power. Ānanda! When this bodhisattva-mahāsattva trains in this very deep prajñāpāramitā, the evil Māras within the three-thousand great-thousand world all give rise to doubt and suspicion: 「今是菩薩為當得阿耨多羅三藐三菩提？當中道於實際作證，墮聲聞、辟支佛地？」 tr. "Will this bodhisattva now attain anuttarā samyaksaṃbodhi? Or will he midway realise the limit of reality and fall to the śrāvaka or pratyekabuddha ground?" Again, Ānanda! If the bodhisattva-mahāsattva does not part from prajñāpāramitā, Māra is then greatly grieved and pained, as though an arrow had entered his heart. At this time Māra further lets loose great fire and great wind, rising together in the four directions, wishing to make the bodhisattva's mind sink, be terrified, and grow lazy, and within sarvajñā give rise to even a single disordered thought.’
Ānanda said to the Buddha: ‘World-Honored One! Does Māra trouble and disorder all bodhisattvas? Or are there those who are not troubled and disordered?’
The Buddha told Ānanda: ‘There are those he troubles and disorders, and there are those he does not trouble and disorder.’
Ānanda said to the Buddha: ‘World-Honored One! Which bodhisattvas are troubled and disordered by evil Māra?’
The Buddha said: ‘There are bodhisattva-mahāsattvas who in a former life heard this very deep prajñāpāramitā and in their minds had no faith and no understanding. With such a bodhisattva, Māra then finds his opening.
‘Again, Ānanda! When a bodhisattva hears someone teaching this very deep prajñāpāramitā, doubt arises in his mind: 「是般若波羅蜜，為實有？為實無？」 tr. "This prajñāpāramitā—is it really existent? Is it really non-existent?" With such a bodhisattva, Māra then finds his opening.
‘Again, Ānanda! There is the bodhisattva who is far from the good friend and, because he is taken in by the evil friend, does not get to hear the very deep prajñāpāramitā; because he does not hear it, he does not know and does not see, nor does he ask: 「云何應行般若波羅蜜？云何應修般若波羅蜜？」 tr. "How should one practise prajñāpāramitā? How should one cultivate prajñāpāramitā?" With this bodhisattva, evil Māra then finds his opening.
‘Again, Ānanda! If a bodhisattva is far from prajñāpāramitā and takes up evil dharmas, this bodhisattva then has his opening found by evil Māra. Māra thinks thus: 「是輩當有伴黨，當滿我願。」 tr. "These will have companions and partisans; they will fulfil my wish." This bodhisattva himself falls into the two grounds, and also makes others fall into the two grounds.
‘Again, Ānanda! If, when a bodhisattva hears someone teaching the very deep prajñāpāramitā, he says to others: 「是般若波羅蜜甚深，我尚不能得其底，汝復用聞、用學是般若波羅蜜為？」 tr. "This prajñāpāramitā is very deep; even I cannot reach its bottom; what use is it for you to hear and to train in this prajñāpāramitā?" With such a bodhisattva, Māra then finds his opening.
‘Again, Ānanda! If a bodhisattva slights the other bodhisattvas, saying: 「我行般若波羅蜜，行遠離空；汝無是功德。」 tr. "I practise prajñāpāramitā, I practise the emptiness of seclusion; you have no such merit." At this time evil Māra greatly rejoices and leaps for joy. If there is a bodhisattva who, presuming on his name and clan and because he is known to many people, slights the other bodhisattvas who practise the good, this person does not have the true and real conduct, kind, and appearance, and merit, of the avaivartika; because he does not have this merit, he gives rise to the afflictions; only because he clings to an empty name, he despises others, saying: 「汝不在如我所得法中。」 tr. "You are not within the dharma such as I have attained." At that time evil Māra thinks thus: 「今我境界宮殿不空，增益三惡道。」 tr. "Now my domain and palaces will not be empty, and the three evil destinies are increased." Evil Māra then augments his majestic power, making other people believe and accept his words; because they believe and accept his words, they receive and practise according to his sūtras, and train according to what he says; when they train according to what he says, the fetters increase. Because their minds are inverted, what these people do by the deeds of body, speech, and mind all receives evil retribution; for this reason the three evil destinies are increased, and Māra's retinue and palaces become ever more numerous. Ānanda! Māra, seeing such benefit, therefore greatly rejoices and leaps for joy. Ānanda! If a person who practises the bodhisattva path fights and contends with a person who seeks the śrāvaka path, Māra thinks thus: 「是遠離薩婆若。」 tr. "This is far from sarvajñā." Ānanda! If bodhisattva and bodhisattva fight and contend with one another, with hatred and abuse, at this time evil Māra greatly rejoices and leaps for joy, saying: 「兩離薩婆若遠。」 tr. "Both are far removed from sarvajñā." Again, Ānanda! If a bodhisattva who has not received the prediction gives rise to an evil mind toward a bodhisattva who has already obtained the prediction, fighting, contending, and abusing, then, according to how many thoughts arise, so many kalpas, that number of kalpas; if he does not abandon the omniscience of all kinds, only afterwards, having made up that number of kalpas, does he arouse the great adornment.’
Ānanda said to the Buddha: ‘World-Honored One! This evil mind must actually pass through that number of kalpas; in the meantime, can one get out of it and remove it?’
The Buddha told Ānanda: ‘Though I have said that those who seek the bodhisattva path, as well as śrāvakas, obtain a way out of sin, Ānanda! if those who seek the bodhisattva path fight and contend with one another, with hatred and abuse, holding resentment, not repenting, and not letting go, I do not say there is a way out for them; they must surely pass again through that number of kalpas; if they do not abandon the omniscience of all kinds, only afterwards do they obtain the great adornment. Ānanda! If this bodhisattva, after fighting, contending, hatred, and abuse, then himself changes and repents, thinking thus: 「我為大失！我當為一切眾生下屈，今世、後世皆使和解，我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？我不應壞是甚深阿耨多羅三藐三菩提心；我得阿耨多羅三藐三菩提時，應當度是一切苦惱眾生，云何當起瞋恚？」 tr. "This is a great fault of mine! I should bow low for all beings, and make peace with them all in this life and in later lives; I should bear all beings treading upon me as upon a bridge, as one deaf, as one dumb; how could I answer people with evil words? I should not ruin this very deep mind of anuttarā samyaksaṃbodhi; when I attain anuttarā samyaksaṃbodhi, I should deliver all these suffering and afflicted beings; how should I give rise to hatred?"’
Ānanda said to the Buddha: ‘World-Honored One! How should bodhisattva and bodhisattva dwell together?’
The Buddha told Ānanda: ‘Bodhisattva and bodhisattva dwelling together should look on one another as on the World-Honored One. Why? This bodhisattva-mahāsattva should think thus: 「是我真伴，共乘一船，彼學我學，所謂檀波羅蜜乃至一切種智。若是菩薩雜行、離薩婆若心，我不應如是學；若是菩薩不雜行、不離薩婆若心，我亦應如是學。」 tr. "This is my true companion, riding together in one boat; what he trains in I train in, namely dānapāramitā and so on up to the omniscience of all kinds. If this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way; if this bodhisattva does not practise mixedly and does not part from the mind of sarvajñā, I too should train in that way." The bodhisattva-mahāsattva who trains in this way—this is training alike.’
Treatise ①: Four Accounts of the Mixing of Other Minds and Mental-Factor Dharmas, the Simile of Blades of Grass and the Vajra, Why the Bhikṣu Spoke to Śakra and Why Śakra Did Not Give Rise to a Haughty Mind, the Proof of the Buddha's Power, the Distinction between Having Māra as Enemy and Not, Whether Sin Can Be Repented and Repenting with a Lowly Intent, the Causes and Conditions for Breaking Hatred, and the Instruction on Riding Together in One Boat, with Brothers of the Same Dharma Not to Contend with One Another
The treatise-author explains:
Above, Śakra Devānām Indra said 「善男子書、受持般若乃至正憶念，得無量功德」 tr. "the good man who writes out, receives and upholds prajñā, and so on up to rightly recollects it, obtains immeasurable merit"; now the meaning within it is taught. This person who reads and recites prajñā, and so on up to anuttarā samyaksaṃbodhi, not letting other minds and mental factors be mixed in, obtains the merit spoken of above. But one who only goes by hearing and cannot put it into practice, with other minds not entering, though he obtains merit, is not called unsurpassed.
On the phrase 「餘心、心數法雜」 tr. "mixed with other minds and mental-factor dharmas", someone says: it is the evil minds of stinginess, greed, and the rest, and those that break the six perfections.
Someone says: it is only not letting the evil mind grow and gain its strength; when it comes, it is extinguished.
Someone says: it is not letting the mind of the śrāvaka and the pratyekabuddha enter.
Someone says: the indeterminate and scattered mind, though it is not evil, because it blocks the wholesome path, is also not allowed to enter. Therefore this person has not come from small merit.
The Buddha approved his words, saying: 「如是！」 tr. "Just so!"
To distinguish the strength of pure practice, he therefore asks Kauśika in return 「若閻浮提人一切成就十善道」 tr. "if the people of Jambudvīpa all accomplished the ten wholesome paths" and the rest, as said in the sūtra. Such merit, though much, because it is apart from the real mark of all dharmas, is false, not firm, impermanent, exhausted, and ceasing, and does not count as much; as blades of grass, though many, are not equal to one small piece of vajra.
The treatise-author asks:
Why did this bhikṣu say to Śakra 「善男子福德勝仁者」 tr. "the good man's merit surpasses yours, sir"?
The treatise-author answers:
Śakra has already become, within the fruit of the reward of merit, the lord of humans and gods, of majestic virtue and honoured. This bhikṣu, revering this wholesome dharma and wishing to display this merit, therefore said 「勝於仁者」 tr. "surpasses yours, sir".
Again, this bhikṣu had heard that Śakra had already obtained the śrāvaka path, and therefore said: 「汝雖有福德，是菩薩勝汝。」 tr. "Though you have merit, this bodhisattva surpasses you."
Śakra, having obtained the path, because he is deeply mindful of the Buddha's Dharma, does not give rise to a haughty and arrogant mind; accepting his words, he said: 「菩薩為阿耨多羅三藐三菩提，但發心便勝我，何況如所說行！」 tr. "The bodhisattva, for the sake of anuttarā samyaksaṃbodhi, merely by arousing the mind surpasses me, how much more when he practises as taught!" Why? Śakra's reward of merit is slight and thin; this bodhisattva's merit is pure and thick. Further, because Śakra's merit is attached to heavenly pleasures and is only for his own person; the bodhisattva's meritorious virtue is dedicated, for the sake of all beings, to the joy of the Buddha path.
The listeners in the assembly at the time, hearing the bhikṣu say 「勝於仁者」 tr. "surpasses yours, sir" and Śakra accept his words, all gave rise to a mind that slighted Śakra. Therefore Śakra said: 「不但勝我，乃至勝菩薩行般若無方便力者，如所說行般若波羅蜜時不雜餘心心數法故。」 tr. "He surpasses not only me, and so on up to surpassing the bodhisattva who practises prajñā without the power of skilful means, because when he practises prajñāpāramitā as taught he is not mixed with other minds and mental-factor dharmas."
Here Śakra himself states the causes and conditions of surpassing, namely 「是菩薩如說行般若，不斷佛種」 tr. "this bodhisattva, practising prajñā as taught, does not cut off the seed of the Buddha", and so on up to 「以行般若波羅蜜故，得是現世功德」 tr. "because he practises prajñāpāramitā, he obtains this merit in the present life".
The treatise-author asks:
Why did Ānanda have this thought: 「帝釋自以力說？用佛力說？」 tr. "Is Śakra speaking by his own power? Is he speaking by the Buddha's power?"
The treatise-author answers:
Ānanda knew that Śakra was a śrāvaka, and yet what he said was very deep, going beyond the wisdom of the śrāvaka and the pratyekabuddha; therefore doubt arose and he thought to himself.
The treatise-author asks:
Śakra himself has wisdom and is able to ask and able to answer; why is it said to be 「佛力」 tr. "the Buddha's power"?
The treatise-author answers:
Prajñā is very deep and very hard, immeasurable and boundless; if even teaching it elsewhere is hard, how much more teaching it before the Buddha in the midst of the great assembly! Therefore it is said to be 「佛力」 tr. "the Buddha's power". As it says in the Sūtra of Holding the Mind: 「佛以光明威神入其身故，能於佛前難問有所說。」 tr. "Because the Buddha's light and majestic power entered his body, he was able, before the Buddha, to pose difficult questions and to say something."
The Buddha told Ānanda, approving what Śakra had said; and he further praised the bodhisattva who practises the deep prajñā as having great majestic virtue, namely saying: 「阿難！是菩薩習學深般若時，惡魔生疑。」 tr. "Ānanda! When this bodhisattva trains in the deep prajñā, evil Māra gives rise to doubt." Evil Māra is the enemy and thief of the bodhisattva, constantly seeking the bodhisattva's opening, as is said in the "Māra" chapter. Because the bodhisattva practises prajñāpāramitā deeply, Māra greatly devises means to ruin the bodhisattva's mind. If the bodhisattva grows lazy, Māra greatly rejoices: 「是人自當墮落！」 tr. "This person will fall of himself!"
Someone says: 「一切菩薩應有魔怨。」 tr. "All bodhisattvas must have Māra as enemy." Therefore Ānanda asks: 「為盡有魔？亦有無者？」 tr. "Do all have Māra? Or are there also those who do not?"
The Buddha answers by distinguishing: namely, those who practise the bodhisattva path with a deep and pure mind have no Māra troubling them; those who are not pure and are ruined by Māra are as the sūtra says at length.
The treatise-author asks:
As the Buddha has said, 「一切有為法皆可轉可捨」 tr. "all conditioned dharmas can be turned and can be abandoned"; why did Ānanda give rise to doubt and ask the Buddha: 「是罪可悔不？」 tr. "Can this sin be repented or not?"
The treatise-author answers:
Ānanda knew that prajñāpāramitā is an inexhaustible cause and condition: if one makes offerings to it, the merit is boundless, and even up to attaining buddhahood the merit is still not exhausted; if one rebukes it in hatred, the sin is likewise boundless. Therefore he asked the Buddha.
The Buddha answered: 「我法雖有出罪，若菩薩共鬪結恨，不即捨，則不可出。」 tr. "Though in my Dharma there is a way out of sin, if bodhisattvas fight together and bind resentment and do not at once let it go, then there is no way out." Why? Because this bodhisattva, in his deep mind, slights and hates the other bodhisattvas. Because of hatred and arrogance, he cannot bend his mind low to repent together, but wishes instead to perform other merit to seek the extinction of this sin. The Buddha said: 「此罪不可出，以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。此人若欲作佛，不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」 tr. "There is no way out of this sin; because he holds resentment, though he makes other merit, none of it is pure; because it is not pure it has no strength; because it has no strength it cannot extinguish the sin. If this person wishes to become a Buddha, one who does not abandon omniscience and with a lowly intent repents makes up that number of kalpas, and only then arouses the great adornment."
The treatise-author asks:
Resentment held in the mind—how can it be extinguished?
The treatise-author answers:
The causes and conditions for breaking hatred are as said in the sūtra.
Ānanda knew that all beings are bound to the causes and conditions of deeds and are not free, and there is no one able to save them; with fear in his mind, he therefore asked the Buddha: 「菩薩共住云何？云何用心恭敬？」 tr. "How do bodhisattvas dwell together? How should they use the mind to revere one another?"
The Buddha answered: 「供養恭敬，當如視佛。」 tr. "In making offerings and revering, they should be as looking on the Buddha." Because he is a Buddha of the future.
Here the Buddha himself states the causes and conditions: 「菩薩共住，應作是念：『是我真伴，俱到佛道，共乘一船。』」 tr. "Bodhisattvas dwelling together should have this thought: ‘This is my true companion; together we reach the Buddha path, riding together in one boat.’" The boat is the six perfections; the three realms and the three outflows are the water; the further shore is the Buddha path. What he trains in, I too should train in. What is called training is the six perfections and the rest—the same precepts, the same view, the same path. Just as brothers among the white-robed should not fight and contend with one another, we are brothers of the same Dharma and should likewise not contend and compete with one another. If this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in this way. Why? In excellent matters one should train after the other; evil matters should be abandoned. If the bodhisattva trains in this way, the matters of slighting and hatred all cease; this then is called the bodhisattvas' training alike.
同學品：不雜餘心心數法何以是受持般若的分水嶺，帝釋歎持經者何以要拿十善四禪四無量四無色來格量，比丘說勝於仁者何以不是抬高一人貶低一人，帝釋受語何以不生高心，一發心便勝我何以不是輕視聖果，阿難何以要疑帝釋是自力說還是佛力說，菩薩習學深般若何以令惡魔生疑愁毒，魔得其便的諸緣何以條條都落在自心，同行相諍何以是最重之失，惡心可悔不何以佛說不說有出而又開自改悔一路，菩薩共住相視何以要當如世尊，真伴共乘一船何以船是六波羅蜜，彼學我學何以又說雜行者我不應如是學
在問什麼
這一品問的是同行人之間的事。前此諸品廣說般若之深、廣說受持讀誦的功德，說的多是一個人與法的關係；到了這一品，鏡頭一轉，落在兩個人、一群人身上——同樣求佛道的人彼此怎麼看、怎麼住、怎麼學。品名「同學」二字，就是這一問的答案，而經文把答案放在最後一句纔說出來。
起頭處還不是同學，是格量。釋提桓因稱歎受持般若的人「不從小功德來」，並且加了一個限制語——「不雜餘心心數法」。佛印可之後，立刻設一個格量：閻浮提眾生成就十善道、四禪、四無量心、四無色定，比不上一個受持深般若而如說行的人，相差到算數譬喻所不能及。此處第一個難處就出現了：十善、四禪、四無量、四無色都是正法，何以竟不足為多？論主的解答只一句——這些福德「離諸法實相故」，虛妄不牢固無常盡滅，所以雖多而不多；並自出草芥與金剛之喻，把「多」與「勝」分成兩件事。
接著一位比丘插話，說行般若的人「勝於仁者」，當面把帝釋比了下去。帝釋不但不惱，還自己把話說得更盡：不但勝我，乃至勝過行般若而無方便力的菩薩。論主在此處分了兩層心行：比丘所以這樣說，是敬重善法、又知帝釋已得聲聞道，故激其心；帝釋所以不生高心，是深念佛法，且自知福報微薄自為其身，而菩薩功德淳厚為一切眾生迴向佛道。一句看似傷人的話，在兩邊都不成傷——這正是本品後半「共住」之教的先聲。
後半轉入魔事與共住。阿難疑帝釋所說是自力還是佛力，佛印可帝釋之語，並說菩薩習學深般若時惡魔生狐疑、乃至大愁毒如箭入心；阿難追問魔是否盡嬈一切菩薩，佛答有嬈有不嬈，並歷數魔得其便的諸緣。這份清單讀來最令人不安的是後幾條——不是外道來破，是行菩薩道的人彼此諍鬪、是未受記者對得記者生惡心。阿難於是問出全品最沈重的一問：這樣的惡心要經爾所劫，中間可得出除不？佛的答語分兩截：懷恨不悔不捨者，「我不說有出」；若便自改悔，則另有一路。最後阿難問「菩薩、菩薩共住云何」，佛答相視當如世尊，應念是我真伴、共乘一船、彼學我學——論主釋此喻曰：船者六波羅蜜，三界三漏為水，彼岸是佛道。同乘一船的人不會在船上互毆，這就是同學。
逐段解明
一、帝釋歎受持般若者不從小功德來。 品首是釋提桓因白佛。他先立般若之相：「無諸憶想分別，畢竟離故」——般若不是一套可以憶想分別的見解。次說能受持讀誦乃至如說行的人「不從小功德來」，並加限制語「不雜餘心心數法」。讀此一段先要看清兩件事並列：一是所受持之法無憶想分別，二是能受持之人心不夾雜。法既無分別，人若雜心受之，便是以分別心取無分別法，取而不得。此限制語是全品的樞紐，後文論主專門為它立四說。
二、佛可其言並設十善四禪四無量四無色之格量。 佛不止於印可，隨即反問憍尸迦：若閻浮提眾生成就十善道、四禪、四無量心、四無色定，與一個受持深般若如說行的人相較如何？答案是百倍千倍千萬億倍，乃至算數譬喻所不能及。此處讀法要緊：佛所舉的對照項不是惡法，是世間最上的善法與定法；正因為所舉者高，格量纔有力。凡遇經中格量，先看它拿什麼來比——比的東西越貴重，所顯之義越深。
三、比丘語帝釋：行般若功德勝於仁者。 經文忽然插入一位比丘，當著帝釋的面說行般若者「勝於仁者」。這一句在會眾聽來近乎失禮，經文卻不加評語逕行記下。讀者此時心中自然生疑：比丘何必當面說？帝釋會不會不悅？這兩疑論主後文都答，此處只須記住：經文把一個人際間最容易生事的場面擺在「同學」之教的前面，不是閒筆。
四、帝釋自陳：一發心便勝我，乃至勝行般若無方便力者。 帝釋的回答比比丘更進一步，而且層層遞進：一發心便勝我，何況如說行；不但勝我，亦勝一切世間天人阿修羅；不但勝之，亦勝須陀洹乃至辟支佛；不但勝之，亦勝行五波羅蜜而遠離般若的菩薩；不但勝之，亦勝行般若而無方便力的菩薩。五層一路上去，最後兩層最要緊——所勝的已經是菩薩，分別只在離般若與無方便。此段不是在排座次，是在指出一條線：有沒有般若，有沒有方便。
五、如說行者不斷佛種、常見諸佛、疾近道場、為不學二乘學。 帝釋續說如說行般若的菩薩之相：不斷佛種，常見諸佛，疾近道場；這樣行是為了拔出沈沒長流的眾生；這樣學就是「不學聲聞、辟支佛學」。末一句是反面說法，讀時勿誤作貶二乘：所謂不學二乘之學，是就所趣之果與所發之心而言，非謂二乘所行之法門一概不用——上文帝釋自己正是得聲聞道之人，而經文許其所說「皆佛威神」。
六、四天王天預告四鉢之供、十方諸佛常念。 經文續出兩重外護之相：四天王天來至菩薩所，預告他日坐道場成菩提時當如過去諸佛受四鉢之供，諸天亦當供養；十方諸佛亦常念是菩薩。此段易被讀成許以將來的榮耀，其實它的位置在格量之後——所格量者是福德之勝，此段所示者是勝之徵驗：諸天先至而諸佛常念，說明這人所行之法與諸佛同一條路，非因其人可貴。
七、世間厄難永無、四百四病身中無。 帝釋更說現世的功德：所有世間厄難勤苦之事永無復有；世間有四百四病，而此菩薩身中無是諸病。此一段是全品最實在的一句許諾，也最容易被讀成求福之資。要看住經文自己給的因——「以行深般若波羅蜜故，得是現世功德」：現世功德是行深般若的副產，不是行般若的目的；若以此為目的而行，正落在下文所說的「雜餘心心數法」之中。
八、阿難自念：帝釋是自力說？是佛神力說？ 場景再轉。阿難不出聲，心裡作念：釋提桓因是自以力說，還是以佛神力說？此念不是疑帝釋之德，是覺其所說過於深——一個得聲聞道的天主，何以能說出如此深法。讀者於此可學阿難的心行：遇見超過說者身分的法語，先起審諦之心，不輕信亦不輕謗。
九、帝釋知阿難意所念而答：皆佛威神。 帝釋不待阿難出口，知其意所念，逕答：「我之所說，皆佛威神！」此答有兩層可看：其一、帝釋不居功；其二、他連別人心裡的疑都替他解了，而所解之法仍歸於佛。同行之間最難的是被人暗中懷疑而仍不生嫌隙，帝釋此處的應對，是本品共住之教的第一個現成樣本。
十、佛可其言，並說惡魔生狐疑。 佛印可帝釋之語，隨即另起一義：菩薩習學深般若時，三千大千世界中諸惡魔皆生狐疑——疑此菩薩「為當得阿耨多羅三藐三菩提」，還是「當中道於實際作證，墮聲聞、辟支佛地」。魔所疑者正是行人的岔路口。此段是全品後半的起點：前半說持經者之勝，後半說勝處必有難。
十一、不離般若則魔大愁毒、放火風欲令起一亂念。 魔的狐疑一旦化解——菩薩不離般若波羅蜜——魔便「大愁毒，如箭入心」，於是放大火風四方俱起，所求者不過是令菩薩心沒、恐怖、懈怠，「於薩婆若中乃至起一亂念」。此段的分寸極可玩味：魔的目標不是令人破戒造惡，是令人起一個亂念。可見所護者細，所失者亦細。品名之側題所以作魔愁，其義正在此段。
十二、阿難問魔是否盡嬈諸菩薩，佛答有嬈有不嬈。 阿難承前而問：魔是都嬈亂諸菩薩，還是有不被嬈亂的？佛答得極短：「有嬈者，有不嬈者。」短答之後必有廣釋，這是本經常用的教法。讀者此處要先接住這個『有分別』的答：魔事不是一切行人必然平均承受之事，它有條件；下段就是條件的清單。
十三、佛歷說魔得其便之諸緣。 佛應阿難「何等菩薩為惡魔所嬈」之問，逐條而出。其一、先世聞深般若而心不信解。其二、聞說時意疑「為實有？為實無？」。其三、遠離善知識、為惡知識所攝，故不聞不知不見不問。其四、遠離般若而受惡法，魔念「是輩當有伴黨，當滿我願」，是人自墮二地亦使他墮。其五、對他人說「是般若波羅蜜甚深，我尚不能得其底」而勸他不必聞學。其六、輕餘菩薩而自恃名姓多人知識，魔助其威力令他人信受其語，展轉增益結使與三惡道。其七、行菩薩道者與求聲聞道家共諍鬪，魔念「是遠離薩婆若」。其八、菩薩與菩薩共諍鬪瞋恚罵詈，魔言「兩離薩婆若遠」。其九、未受記菩薩向得記菩薩生惡心諍鬪罵詈，隨起念多少而須補爾所劫。九緣讀下來有一個明白的走向：前面幾條是對法的態度，後面幾條是對同行人的態度；而魔之歡喜踊躍，全在後面幾條。
十四、阿難問惡心經爾所劫，中間寧得出除不。 阿難承末一條而問：這樣的惡心竟要經爾所劫數，於其中間寧得出除不？此問問得慈悲——他問的不是罪之輕重，是有沒有回頭的路。凡讀經見說重報而心生怖者，可學阿難此問：先問出路，不先論斷。
十五、佛答不悔不捨者不說有出，自改悔者則不然。 佛的答語分兩截，不可只取一截。前截：我雖說求菩薩道及聲聞人得出罪，然若共鬪諍瞋恚罵詈而懷恨不悔不捨，「我不說有出」，必更爾所劫數，若不捨一切種智，然後乃大莊嚴。後截：若便自改悔，作念「我為大失」，願為一切眾生下屈、今世後世皆使和解、忍受一切眾生履踐如橋梁、如聾如瘂而不以惡語報人，並自誡不應壞甚深菩提心。兩截合看纔是佛意：不可出者是懷恨不捨的那個心，不是那個人；心一改悔，路即另開。
十六、阿難問菩薩、菩薩共住云何。 經文至此收束到本品的正問：「菩薩、菩薩共住云何？」前面九緣之中有四條都出在同行相待上，阿難問得極準——既然同行相待如此要緊，那麼究竟該怎麼相處？全品的品名，就從這一問的答語裡出。
十七、佛答相視當如世尊、真伴共乘一船、彼學我學，是為同學。 佛答分三節。其一、標準：「菩薩、菩薩共住，相視當如世尊」——不是相敬如友，是相視如佛。其二、所以然：應作是念「是我真伴，共乘一船，彼學我學」，所學者從檀波羅蜜乃至一切種智。其三、簡別：若是菩薩雜行、離薩婆若心，我不應如是學；若不雜行、不離薩婆若心，我亦應如是學——末結「是為同學」。第三節極要緊：同學不是無條件的同化，所同者在薩婆若心，不在人。
十八、釋曰：不令餘心心數雜者乃得無上。 論主起釋，先申帝釋上文之義：帝釋說受持正憶念得無量功德，今說其義——讀誦般若乃至阿耨多羅三藐三菩提而「不令餘心、心數雜者」，得如上功德；「但從聞說而不能行餘心不入者，雖得功德，不名為無上」。論主把功德分成兩等：有功德與無上功德。差別不在聞與不聞，在行與不行、在心雜與不雜。
十九、標出「餘心、心數法雜」而逐說之。 論主特為此一語立目——「餘心、心數法雜」者——這是全品唯一被論主單獨提出來訓釋的經語。何以獨釋此語？因為前段已判功德之無上與否全繫於它，而它在經文中只是一個短語，未曾界定。凡見論主為一短語單立訓目，即知此語是該段的承重處。
二十、四種「有人言」釋「餘心、心數法雜」。 論主不自立一說，並陳四家。其一、慳貪等及破六波羅蜜的惡心是。其二、不必無惡心，但不令惡心增長成其勢力，來則滅除。其三、不令聲聞、辟支佛心得入。其四、無記散亂心雖非惡，以遮善道故亦不令得入。四說由粗至細：初說遮惡，次說遮惡之增長，三說遮二乘之迴避，四說並無記散亂亦遮。四說並存而不判，讀者不必急著選一說——四者所遮之心一層細過一層，正好作自檢的四道篩子。論主末句收歸經文：「是故是人不從小功德來。」
廿一、佛可其言與格量之意——草芥金剛喻。 論主釋佛印可與反問之意：為欲分別清淨行的勢力，故反問「若閻浮提人一切成就十善道」等。次出判語：是福德雖多，「離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」；並自出喻——「如草芥雖多，不如一小金剛」。此喻要看清所比的是什麼：不是多寡，是質地。草芥之多不能成一金剛之用，故十善四禪之福雖多，不能當般若之一分。持此喻可免兩邊之失：既不因其虛妄而廢十善四禪，亦不因其眾多而以之自足。
廿二、問答一：比丘何以語帝釋「善男子福德勝仁者」。 論主設第一問，問的正是第三段留下的疑。答有二節：其一、帝釋已作福德果報中人天之主，威德尊重，比丘敬重善法而欲顯此功德，故以最尊者為比——所比者越尊，所顯者越明。其二、比丘聞帝釋已得聲聞道，故言「汝雖有福德，是菩薩勝汝」，是激其向大之心。兩節合看，比丘之語不是貶人，是以人顯法、以法策人。
廿三、帝釋受語而不生高心之由。 論主續釋帝釋一邊：帝釋得道，深念佛法故不生高心，反而受其語而自承菩薩但發心便勝我。何以能如此？論主給兩個理由：帝釋福報微薄，菩薩功德淳厚；又帝釋福德著天樂而自為其身，菩薩功德為一切眾生迴向佛道之樂。前一理由論其量，後一理由論其向。被人當眾比下去而不起高心，靠的不是修養上的忍讓，是清楚看見自他所向不同。
廿四、時會生輕帝釋心，故帝釋自陳勝因緣。 論主補出一層旁人不易看見的情節：時會聽者聞比丘說「勝於仁者」，又見帝釋受其語，遂咸生輕帝釋之心。帝釋於是把話說得更徹底——不但勝我，乃至勝行般若無方便力者，並自說勝之因緣，即論主約引經文所謂「是菩薩如說行般若，不斷佛種」乃至「以行般若波羅蜜故，得是現世功德」一段。帝釋此舉不是自辯，是把眾人的輕心從人身上引回法上去。
廿五、問答二：阿難何以起自力佛力之念。 論主設第二問：阿難何以作是念「帝釋自以力說？用佛力說？」答曰：阿難知帝釋是聲聞，而所說甚深過聲聞辟支佛智，是故生疑而問。此答把阿難的疑安在一個明白的判準上——所說之法超過說者之位。這個判準在讀一切法語時都用得上。
廿六、問答三：帝釋自有智何以言佛力——引《持心經》為證。 論主設第三問，問得更尖：帝釋自有智慧，能問能答，何以要說是佛力？答曰：般若甚深甚難無量無邊，若在異處說尚難，何況於佛前大眾中說。次引《持心經》為證：「佛以光明威神入其身故，能於佛前難問有所說。」此證的作用，是把「佛力」從一句謙辭轉成一件實事——不是帝釋客氣，是佛前說深法確有加被。
廿七、佛可帝釋語而更歎大威德，魔常求便如〈魔品〉中說。 論主接經文之轉：佛可帝釋所語，更歎行深般若菩薩有大威德，所謂「阿難！是菩薩習學深般若時，惡魔生疑」。論主隨手點出所以然：惡魔是菩薩怨賊，常求菩薩便，如〈魔品〉中說；以菩薩深行般若故，魔大作方便壞菩薩心；若菩薩懈怠，魔大歡喜「是人自當墮落」。此段把魔事與本品之勝連成一事：所以有魔，正因所行者深。
廿八、有人言「一切菩薩應有魔怨」，故阿難問。 論主指出阿難之問的來歷：有人言「一切菩薩應有魔怨」，是故阿難問「為盡有魔？亦有無者？」。此處的「有人言」與第二十段的四說性質不同——前四說是釋經中一語的異解，此一說是引出一個待破的通見。讀論時當分清：有人言有時是異解並陳，有時是為引難而設。
廿九、佛分別答：深清淨心則無魔擾。 論主釋佛之分別答：深清淨心行菩薩道則無魔擾，不清淨者為魔所壞，如經廣說。魔之有無不繫於魔而繫於心之淨不淨——這一句把第十三段的九緣一齊收攏：九緣所列，條條都在自心之不淨處，無一條是魔能徑自加諸行人身上的。
三十、問答四：一切有為法皆可轉可捨，阿難何以疑罪可悔不。 論主設第四問：如佛所說「一切有為法皆可轉可捨」，阿難何以疑而問「是罪可悔不」？答曰：阿難知般若波羅蜜是無盡因緣，若供養則福無邊，乃至得佛福猶不盡；若呵瞋則罪亦如是無邊，是故問佛。此答之妙在於對稱：福之無邊與罪之無邊同出一源——所對者是無盡之法。輕慢瞋恨所以在此處特重，正因所瞋的是同持無盡法的人。
卅一、佛答結恨不捨則不可出，下意懺悔則補劫發大莊嚴。 論主釋佛答之理路：法雖有出罪，若菩薩共鬪結恨不即捨則不可出；何以故？是菩薩深心輕慢瞋餘菩薩故，以瞋憍慢故不能下意共悔，卻欲更行餘功德求滅此罪。論主引佛語斷之：懷恨故雖作餘福德皆不清淨，不清淨故無力，無力故不能滅罪；此人若欲作佛，不捨一切智而下意懺悔者，補爾所劫乃得發大莊嚴。此段最切要之處在「不能下意共悔」六字——不可出的原因不是罪大，是以福代悔的那一念憍慢。
卅二、問答五：心中懷恨云何可滅。 論主設最後一問：心中懷恨，云何可滅？答語只一句：「破瞋因緣，如經說。」此答極短，短得像是不答，其實是把行門交還經文——瞋不是靠決心壓伏，是靠破其因緣。論主於本論他處廣說破瞋之法，此處不重出，只指其路。讀論遇此等短答，當知是指路而非略過。
卅三、阿難心懷怖畏而問共住，佛答當如視佛。 論主補出阿難發問的心境：阿難知一切眾生屬業因緣，不得自在，無能救者，心懷怖畏，故問「菩薩共住云何？云何用心恭敬？」佛答：「供養恭敬，當如視佛。」論主加一句理由：「是未來佛故。」此五字是全品共住之教的根據——相視如佛不是抬舉對方，是如實看見其所趣。
卅四、共乘一船之訓——船者六波羅蜜、三界三漏為水、彼岸是佛道，同戒同見同道，是名菩薩同學。 論主末段逐字訓經喻。船者，六波羅蜜；三界、三漏為水；彼岸是佛道——喻中三物皆有所指，所同乘者是所行之法，不是所處之眾。次訓「彼學我學」：彼所學者我亦應學，所學即六波羅蜜等，「同戒、同見、同道」。次出喻：如白衣兄弟不應共鬪，我是同法兄弟亦不應共諍——世俗兄弟尚不共鬪，同法者何得相諍。次守簡別：若是菩薩雜行、離薩婆若心，我不應如是學；何以故？「勝事應從他學，惡事應捨」。末結：菩薩若作是學，輕慢瞋恨事皆滅，是則名菩薩同學。全品自「不雜餘心心數法」起，至「輕慢、瞋恨事皆滅」結，一頭一尾說的是同一件事——心不雜者，與人亦不諍。
不要讀錯
不要把「不雜餘心心數法」讀成不許起念。論主為此語立了四說，四說所遮的分別是惡心、惡心之增長、二乘心、無記散亂心，沒有一說是說行人當令心中空無所有。前三說所遮者皆有明白的方向性——貪慳破度、退墮二乘；第四說雖遮無記散亂，所立的理由也是「以遮善道故」，不是以起念為過。故此語是行門上的定向，不是心地上的禁令。
不要把佛的格量讀成貶抑十善四禪四無量四無色。經文所舉的是世間最上的善法與定法，論主的判語也只說它「離諸法實相故」而虛妄不牢固，不曾說它不當修。草芥金剛之喻說的是質地不是有無——草芥仍是草芥，金剛仍是金剛，並不因喻而說草芥可棄。行人若因此段而輕十善、廢禪定，正落在論主所破的另一邊：般若未得而先失其資糧。
不要把「勝於仁者」『亦勝須陀洹乃至辟支佛』讀成較量高下的口舌。論主兩邊都作了解釋：比丘所以出此語，是敬重善法、且知帝釋已得聲聞道而欲策其向大；帝釋所以受之而不生高心，是自知福報微薄自為其身，而菩薩功德淳厚為眾生迴向佛道。一句話在說者是顯法，在受者是自照，兩邊都不在人上爭。若讀成經中許人相輕，則與本品後半共住之教正相違背。
不要把魔得其便的諸緣讀成外力加害。九緣之中，前數條是對法的不信、疑、遠離善知識、受惡法、阻他人聞學，後數條是輕慢同行、與求聲聞道者諍鬪、菩薩相諍、向得記者生惡心——條條都是自心先動，魔纔得便。論主更以一句總收：深清淨心行菩薩道則無魔擾，不清淨者為魔所壞。故讀此段當向內看，不當向外求責。
不要把「我不說有出」讀成罪定不可悔。佛的答語本身就有後截——若便自改悔，作念「我為大失」，願為一切眾生下屈、如橋梁、如聾如瘂而不以惡語報人。論主釋得更明白：不可出的原因是「不能下意共悔」而欲以餘福德求滅此罪；若不捨一切智而下意懺悔，仍是補爾所劫乃得發大莊嚴。可見所斷的是懷恨不捨之心，不是斷人之路。
不要把「彼學我學」讀成一概隨同。經文自帶簡別：若是菩薩雜行、離薩婆若心，我不應如是學；論主更出判語「勝事應從他學，惡事應捨」。故同學之同，同在薩婆若心與六波羅蜜等，不同在人情之相隨。若讀成同行者所為皆當效法，則本品前半所列的輕慢、諍鬪諸緣便無從簡別。
修行作用
第一件受用，是四說可作四道篩子。論主陳四說而不判，於行門上正好逐層自檢：今日於法之際，有無慳貪等破六度之惡心？惡心來時，有無任其增長成勢力而不即滅除？於難行處，有無悄悄退向二乘之心？靜坐與作務之間，有無無記散亂雖不造惡而遮了善道？四問由粗至細，一日之中隨處可用；能過第四問者，方是經中所說的不雜。
第二件受用，是把格量之義用在資糧上而不用在比較上。十善四禪四無量四無色之福，論主明說其虛妄不牢固，卻從未說可捨。行人於此當作兩手：一手照舊修福持戒習定，一手不以所修為足、不以所修自高。草芥與金剛同在一處而不相礙——所忌者唯在以草芥充金剛。
第三件受用，是被人比下去時的自處之法。帝釋的樣子最可學：不辯、不惱、逕受其語，並把眾人的輕心引回法上。其所以能如此，論主給了理由——自知所向與菩薩不同。日用中遇人當面推崇他人而貶抑自己，可作此一照：對方所說的若是法上的實情，受之無損；若是人情的偏頗，亦不必爭——爭起來便是本品所列的第八緣。
第四件受用，是把魔事的檢查表反過來用。九緣既然條條起於自心，便可逐條自問：我對深法是信是疑？是親近善知識還是遠離？有無以『此法甚深、我尚不得其底』之語斷他人之志？有無自恃名姓多人知識而輕餘行善者？有無與不同道者諍鬪？有無對同行菩薩起惡心？凡一條答是，即知此處魔已得便，不必更問外境。
第五件受用，是共住之教可以立即施行。佛所給的標準極簡：相視當如世尊，念「是我真伴，共乘一船」。論主把船解作六波羅蜜、水解作三界三漏、彼岸解作佛道——同船者所共的是法與去向，不是性情與見聞。行人於僧團、於同修之間，可持三句自守：其一、相視如未來佛；其二、勝事從他學，惡事捨而不隨；其三、同法兄弟不應共諍。三句行得，輕慢瞋恨事自滅，這就是經中所說的同學。
承衍
本品的骨幹，是一段經文與一段論釋。經①自釋提桓因白佛歎般若無憶想分別、受持如說行而不雜餘心心數法者不從小功德來起，佛可其言而設十善道四禪四無量心四無色定之格量；比丘語帝釋以行般若功德勝於仁者，帝釋自陳一發心便勝我、乃至勝行般若無方便力者，並說如說行者不斷佛種常見諸佛疾近道場、四天王天奉鉢之許、十方諸佛常念、世間厄難永無與四百四病身中無；次轉入阿難自念帝釋是自力說抑佛力說，帝釋知其意所念而答皆佛威神，佛可之而說惡魔生狐疑、不離般若則魔大愁毒放火風欲令起一亂念；阿難問魔盡嬈與否，佛答有嬈有不嬈，並歷說魔得其便之諸緣，末二緣皆出於同行相諍；阿難問惡心經爾所劫寧得出除，佛答懷恨不悔不捨者不說有出，而自改悔者別開一路；末問菩薩菩薩共住云何，佛答相視當如世尊、是我真伴共乘一船彼學我學、雜行離薩婆若心者不應如是學，結以是為同學。論①以釋曰隨文而釋：先申帝釋上說之義而分功德之無上與否，次為「餘心、心數法雜」立訓目而並陳四種有人言，次釋佛可與格量之意而出草芥金剛喻；次設五番問答——比丘語帝釋之由、阿難疑自力佛力之由、帝釋自有智何以言佛力而引《持心經》為證、一切有為法皆可轉可捨而何以疑罪可悔不、心中懷恨云何可滅；其間釋佛更歎大威德與魔常求便如〈魔品〉中說，出有人言「一切菩薩應有魔怨」而佛分別答深清淨心則無魔擾，釋佛答結恨不捨則不可出、下意懺悔則補劫發大莊嚴；末段逐字訓共乘一船之喻——船者六波羅蜜、三界三漏為水、彼岸是佛道、同戒同見同道、白衣兄弟不應共鬪、勝事應從他學惡事應捨，結以輕慢瞋恨事皆滅是名菩薩同學。
本品與前後諸品的義脈，可見者有三線。其一、承前：上品明夢中不證之義，本品承其『學而不墮』之勢而問同行相待，故經文起手仍以帝釋校量受持之福為接榫，非別起爐灶。其二、品內自成一轉：前半說持經者之勝，後半說勝處必有魔難，兩半以『阿難疑自力佛力』一節為樞——帝釋所說既是佛威神，則佛續說魔事便非別事，仍是同一段開示。其三、垂後：本品結於「同學」，次品結於『等學』，兩品相次而立，讀者可合觀二品以見同與等之別。
古德之釋，本品可誌者二家。吉藏科判此品云：「此是第三親近善友得無邊功德，為三：第一明不雜心得大功德，二明巧學般若令魔驚怖，第三廣明留難令行者識知。從第二段作名，故言魔愁」——以不雜心、令魔驚怖、廣明留難三分本品，並自陳品名作魔愁之由出於第二科段；此與本論經段以同學結名者各取一義，並錄不判。吉藏於「餘心」一語亦列四解云：「一解云：六弊心為餘心，二云二乘心為餘心，三云無記散亂心，四云一切有所得妨正觀者皆名餘心也」——四解之數與本論四種有人言相應，而第四解作「一切有所得妨正觀者」，與本論之「無記、散亂心」措辭有別，是吉藏自家之釋，兩存之。其釋魔得便諸緣又云「此中九事前亦兩兩相次」，以兩兩相次之法科其條目；其釋共住則云：「如世尊知者，當來皆是佛也，以有佛性故也」——以佛性釋「相視當如世尊」，與本論「是未來佛故」一句所取之義相近而所依之語不同，亦並錄不判。慧影釋此品，標其大意云：「此品明脩和敬成就生忍，令同上信明於一學，次等學品明因於平等得於法忍」——以和敬生忍判本品，以平等法忍判次品，正與上文所說同學等學相次之義相發；其釋經文後半云：「共住云何已下品之第二。明脩和敬具足生忍，不行雜學脩一大乘，明同學之義也」；其釋「我不說有出」云：「我不說有出者，只以長遠故爾說耳」，釋論文又云：「不能下意共悔已下，以此義故說不出，非是永不可出也」——此二語與上文『不要讀錯』一節第五條所守之分寸相合，可為佐證。慧影疏中又自稱本品為「第六十一品者，名為同學品」，其品次與本帙底本相差一位；其品目異稱、諸本分卷，與後世天台家徵引本品「共乘一船」一段而所標卷第與底本不合之事，詳考據層。
Training Alike: Why ‘Not Mixed with Other Minds and Mental-Factor Dharmas’ Is the Watershed of Receiving and Upholding Prajñā; Why Śakra's Praise of Those Who Uphold the Sūtra Must Be Weighed against the Ten Wholesome Paths, the Four Dhyānas, the Four Immeasurables, and the Four Formless Absorptions; Why the Bhikṣu's Saying ‘Surpasses Yours, Sir’ Is Not Raising One Person Up and Putting Another Down; Why Śakra, Accepting the Words, Does Not Give Rise to a Haughty Mind; Why ‘With a Single Arousing of the Mind He Surpasses Me’ Is Not Belittling the Noble Fruits; Why Ānanda Must Wonder Whether Śakra Speaks by His Own Power or by the Buddha's Power; Why the Bodhisattva's Training in the Deep Prajñā Makes Evil Māra Give Rise to Doubt and Be Grieved and Pained; Why the Conditions by Which Māra Finds His Opening All, One by One, Fall within One's Own Mind; Why Contention among Fellow Practitioners Is the Gravest Fault; Why, to ‘Can the Evil Mind Be Repented?’, the Buddha Says ‘I Do Not Say There Is a Way Out’ and Yet Opens the One Road of Correcting and Repenting Oneself; Why Bodhisattvas Dwelling Together Must Look on One Another as on the World-Honored One; Why, of the True Companion Riding Together in One Boat, the Boat Is the Six Perfections; and Why ‘What He Trains in I Train in’ Also Says ‘If He Practises Mixedly, I Should Not Train in That Way’
What Is Being Asked
What this chapter asks about is the matter between fellow practitioners. The chapters before this one broadly set out the depth of prajñā and broadly set out the merit of receiving, upholding, reading, and reciting it, and what they spoke of was mostly the relation between one person and the Dharma; in this chapter the lens turns and comes to rest on two people, on a group of people—how those who alike seek the Buddha path regard one another, how they dwell, how they train. The two Chinese characters of the chapter name, 「同學」 tr. "training alike," are the very answer to this question, and the sūtra text places the answer in its last sentence and only there says it.
At the opening it is not yet training alike; it is weighing. Śakra Devānām Indra praises the one who receives and upholds prajñā as one who 「不從小功德來」 tr. "has not come from small merit," and adds a qualifying phrase—「不雜餘心心數法」 tr. "not mixed with other minds and mental-factor dharmas." After the Buddha approves it, he at once sets up a weighing: the beings of Jambudvīpa accomplishing the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions do not compare with one person who receives and upholds the deep prajñā and practises as taught, the difference reaching the point of being beyond the reach of calculation and simile. Here the first difficulty appears: the ten wholesome paths, the four dhyānas, the four immeasurables, and the four formless absorptions are all the true Dharma—how can they, after all, not count as much? The treatise-author's answer is only one sentence—this merit, 「離諸法實相故」 tr. "because it is apart from the real mark of all dharmas," is false, not firm, impermanent, exhausted, and ceasing, and so though much it is not much; and he himself brings out the simile of blades of grass and the vajra, dividing 「多」 tr. "much" and 「勝」 tr. "surpassing" into two matters.
Next a bhikṣu breaks in, saying that the one who practises prajñā 「勝於仁者」 tr. "surpasses yours, sir," putting Śakra below him to his face. Śakra is not only not vexed; he himself says it out more fully: he surpasses not only me, but even the bodhisattva who practises prajñā without the power of skilful means. Here the treatise-author distinguishes two layers of mental conduct: the reason the bhikṣu speaks so is that he reveres the wholesome dharma, and, knowing moreover that Śakra has already attained the śrāvaka path, he spurs his mind on; the reason Śakra does not give rise to a haughty mind is that he is deeply mindful of the Buddha-Dharma, and knows for himself that his reward of merit is slight and thin and is for his own person, while the bodhisattva's merit is pure and thick and is dedicated, for the sake of all beings, to the Buddha path. A sentence that looks as though it would wound turns out, on both sides, to wound no one—this is precisely the forerunner of the teaching on 「共住」 tr. "dwelling together" in the latter half of this chapter.
The latter half turns to the deeds of Māra and to dwelling together. Ānanda wonders whether what Śakra says is by his own power or by the Buddha's power; the Buddha approves Śakra's words, and says that when the bodhisattva trains in the deep prajñā, evil Māra gives rise to doubt and suspicion, and even is greatly grieved and pained, as though an arrow had entered his heart; Ānanda presses on to ask whether Māra troubles every bodhisattva, and the Buddha answers that there are those he troubles and those he does not trouble, and enumerates the conditions by which Māra finds his opening. What is most unsettling to read in this list is the last few items—it is not outside paths coming to break things; it is those who practise the bodhisattva path fighting and contending with one another, it is those who have not received the prediction giving rise to an evil mind toward those who have obtained the prediction. Ānanda then asks the weightiest question of the whole chapter: such an evil mind must pass through that many kalpas—is there in between a way out? The Buddha's answer is in two parts: for one who holds resentment, does not repent, and does not let go, 「我不說有出」 tr. "I do not say there is a way out"; if he corrects and repents himself, then there is another road. Last, Ānanda asks 「菩薩、菩薩共住云何」 tr. "how do bodhisattva and bodhisattva dwell together," and the Buddha answers that they should look on one another as on the World-Honored One, should think, this is my true companion, riding together in one boat, what he trains in I train in—and the treatise-author explains this simile: the boat is the six perfections, the three realms and the three outflows are the water, the further shore is the Buddha path. People riding together in one boat do not come to blows in the boat; this is training alike.
Passage by Passage
1. Śakra praises the one who receives and upholds prajñā as not having come from small merit. The chapter opens with Śakra Devānām Indra speaking to the Buddha. He first establishes the mark of prajñā: 「無諸憶想分別，畢竟離故」 tr. "without any recollection, imagining, and discrimination, because it is ultimately separated from them"—prajñā is not a set of views that can be recollected, imagined, and discriminated. Next he says that the person able to receive, uphold, read, and recite it, and so on up to practising as taught, 「不從小功德來」 tr. "has not come from small merit," and adds the qualifying phrase 「不雜餘心心數法」 tr. "not mixed with other minds and mental-factor dharmas." In reading this passage one must first see clearly that two matters stand side by side: first, the dharma received and upheld is without recollection, imagining, and discrimination; second, the mind of the person who receives and upholds it is not mixed. Since the dharma is without discrimination, if a person receives it with a mixed mind, that is taking up a dharma without discrimination with a discriminating mind, and taking it up he does not obtain it. This qualifying phrase is the hinge of the whole chapter; further on, the treatise-author sets out four accounts for it in particular.
2. The Buddha approves his words and sets up the weighing against the ten wholesome paths, the four dhyānas, the four immeasurables, and the four formless absorptions. The Buddha does not stop at approval; he at once asks Kauśika in return: if the beings of Jambudvīpa accomplished the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions, how would they compare with one person who receives and upholds the deep prajñā and practises as taught? The answer is a hundredfold, a thousandfold, ten million koṭi-fold, and so on up to being beyond the reach of calculation and simile. The way of reading here matters: what the Buddha sets up for comparison is not evil dharmas but the highest wholesome dharmas and meditative dharmas of the world; precisely because what is set up is high, the weighing has force. Whenever one meets a weighing in the sūtra, look first at what it is compared with—the more precious the thing compared, the deeper the meaning shown.
3. The bhikṣu says to Śakra: the merit of practising prajñā surpasses yours, sir. The sūtra text suddenly brings in a bhikṣu, who says to Śakra's face that the one who practises prajñā 「勝於仁者」 tr. "surpasses yours, sir." To the ears of the assembly this sentence comes close to discourtesy, yet the sūtra text adds no comment and simply records it. The reader at this point naturally has doubts: why must the bhikṣu say it to his face? Will Śakra not be displeased? Both doubts the treatise-author answers further on; here one need only remember this: the sūtra text sets a scene, the one among people most apt to stir up trouble, in front of the teaching of 「同學」 tr. "training alike," and that is no idle stroke of the brush.
4. Śakra states for himself: with a single arousing of the mind he surpasses me, and so on up to surpassing the one who practises prajñā without the power of skilful means. Śakra's reply goes a step further than the bhikṣu, and advances layer upon layer: with a single arousing of the mind he surpasses me, how much more one who practises as taught; he surpasses not only me, he also surpasses all the gods, humans, and asuras of the world; not only does he surpass them, he also surpasses the srota-āpanna and so on up to the pratyekabuddha; not only does he surpass them, he also surpasses the bodhisattva who practises the five perfections and is far from prajñā; not only does he surpass them, he also surpasses the bodhisattva who practises prajñā without the power of skilful means. Five layers going all the way up, and the last two layers matter most—those surpassed are already bodhisattvas, and the difference lies only in being far from prajñā and in lacking skilful means. This passage is not ranking seats; it is pointing out a line: whether there is prajñā or not, whether there are skilful means or not.
5. The one who practises as taught does not cut off the seed of the Buddha, constantly sees the buddhas, quickly draws near to the seat of awakening, and trains in order not to train in the training of the two vehicles. Śakra goes on to state the marks of the bodhisattva who practises prajñā as taught: he does not cut off the seed of the Buddha, constantly sees the buddhas, quickly draws near to the seat of awakening; he practises in this way in order to pull out the beings sunk in the long stream; to train in this way is 「不學聲聞、辟支佛學」 tr. "not to train in the training of the śrāvaka and the pratyekabuddha." The last sentence is put negatively; in reading, do not mistake it for disparaging the two vehicles: what is called not training in the training of the two vehicles is said with respect to the fruit tended toward and the mind aroused; it does not mean that the dharma-gates practised by the two vehicles are all to be put aside—above, Śakra himself is precisely one who has attained the śrāvaka path, and the sūtra text grants that what he says is 「皆佛威神」 tr. "all the Buddha's majestic power."
6. The gods of the Four Heavenly Kings foretell the offering of the four bowls, and the buddhas of the ten directions constantly keep him in mind. The sūtra text goes on to bring out two layers of outer protection: the gods of the heaven of the Four Heavenly Kings come to where the bodhisattva is and foretell that on the day he sits at the seat of awakening and attains awakening he shall, like the buddhas of the past, receive the offering of the four bowls, and the gods too shall make offerings; and the buddhas of the ten directions also constantly keep this bodhisattva in mind. This passage is easily read as a promise of future glory, yet in fact its place is after the weighing—what is weighed is the surpassing of merit, and what this passage shows is the sign of that surpassing: the gods come first and the buddhas constantly keep him in mind, which shows that the dharma this person practises is on one and the same road as the buddhas, and not that the person himself is precious.
7. The world's calamities are forever absent, and the four hundred and four sicknesses are absent from his body. Śakra goes further and speaks of merit in the present life: all the world's calamities and toilsome sufferings shall never again be present; the world has the four hundred and four sicknesses, yet in this bodhisattva's body these sicknesses are absent. This passage is the most concrete promise of the whole chapter, and also the one most easily read as a means of seeking blessings. One must keep hold of the cause the sūtra text itself gives—「以行深般若波羅蜜故，得是現世功德」 tr. "because he practises the deep prajñāpāramitā, he obtains this merit in the present life": the merit in the present life is a by-product of practising the deep prajñā, not the purpose of practising prajñā; if one practises with this as the purpose, one falls squarely into what is spoken of below as 「雜餘心心數法」 tr. "mixed with other minds and mental-factor dharmas."
8. Ānanda thinks to himself: does Śakra speak by his own power? Does he speak by the Buddha's spiritual power? The scene turns again. Ānanda makes no sound, but has this thought in his mind: does Śakra Devānām Indra speak by his own power, or does he speak by the Buddha's spiritual power? This thought is not doubt of Śakra's virtue; it is a sense that what he says is too deep—how could a lord of the gods who has attained the śrāvaka path speak so deep a dharma? Here the reader may learn Ānanda's mental conduct: on meeting words of Dharma that go beyond the standing of the speaker, first give rise to a mind that examines carefully, neither lightly believing nor lightly disparaging.
9. Śakra, knowing what Ānanda had in mind, answers: all is the Buddha's majestic power. Śakra does not wait for Ānanda to speak; knowing what he had in mind, he answers straight away: 「我之所說，皆佛威神！」 tr. "What I say is all the Buddha's majestic power!" This answer can be seen in two layers: first, Śakra does not claim the credit; second, he even resolves on the other's behalf the doubt in the other's own mind, and the dharma by which he resolves it he still returns to the Buddha. The hardest thing among fellow practitioners is to be secretly doubted and yet give rise to no rift; Śakra's response here is the first ready-made example of this chapter's teaching on dwelling together.
10. The Buddha approves his words and speaks of evil Māra giving rise to doubt and suspicion. The Buddha approves Śakra's words and at once raises a further meaning: when the bodhisattva trains in the deep prajñā, the evil Māras in the three-thousand great-thousand world all give rise to doubt and suspicion—they doubt whether this bodhisattva 「為當得阿耨多羅三藐三菩提」 tr. "will attain anuttarā samyaksaṃbodhi," or 「當中道於實際作證，墮聲聞、辟支佛地」 tr. "will midway realise the limit of reality and fall to the ground of the śrāvaka and the pratyekabuddha." What Māra doubts is exactly the practitioner's fork in the road. This passage is the starting point of the latter half of the whole chapter: the first half speaks of the surpassing of the one who upholds the sūtra; the latter half speaks of how, where there is surpassing, there must be difficulty.
11. If he does not part from prajñā, Māra is greatly grieved and pained, and lets loose fire and wind wishing to make him give rise to a single disordered thought. Once Māra's doubt and suspicion is resolved—the bodhisattva does not part from prajñāpāramitā—Māra is 「大愁毒，如箭入心」 tr. "greatly grieved and pained, as though an arrow had entered his heart," and so he lets loose great fire and wind rising in all four directions, and all he seeks is to make the bodhisattva's mind sink, be terrified, and grow lazy, and 「於薩婆若中乃至起一亂念」 tr. "within sarvajñā give rise to even a single disordered thought." The measure of this passage is well worth savouring: Māra's aim is not to make a person break the precepts and do evil, but to make a person give rise to one disordered thought. From this it can be seen that what is guarded is fine, and what is lost is fine as well. The reason the side-title of the chapter name is Māra's Grief lies precisely in this passage.
12. Ānanda asks whether Māra troubles all bodhisattvas, and the Buddha answers that there are those he troubles and those he does not trouble. Ānanda, following on, asks: does Māra trouble and disorder all bodhisattvas, or are there some who are not troubled and disordered? The Buddha answers very briefly: 「有嬈者，有不嬈者。」 tr. "There are those he troubles, and there are those he does not trouble." After a brief answer there is sure to be a broad explanation; this is a way of teaching this sūtra often uses. Here the reader must first catch this answer that ‘draws a distinction’: the deeds of Māra are not something every practitioner must necessarily bear in equal measure; they have conditions, and the next passage is the list of those conditions.
13. The Buddha enumerates the conditions by which Māra finds his opening. The Buddha, answering Ānanda's question 「何等菩薩為惡魔所嬈」 tr. "which bodhisattvas are troubled by evil Māra," brings them out one by one. First, in a former life he heard the deep prajñā and his mind did not have faith and understanding. Second, on hearing it taught, his mind doubts, 「為實有？為實無？」 tr. "Is it really existent? Is it really non-existent?" Third, he is far from the good friend and taken in by the evil friend, and so does not hear, does not know, does not see, does not ask. Fourth, he is far from prajñā and takes up evil dharmas, and Māra thinks, 「是輩當有伴黨，當滿我願」 tr. "This lot will have companions and partisans; they will fulfil my wish"; this person himself falls to the two grounds and also makes others fall. Fifth, he says to others, 「是般若波羅蜜甚深，我尚不能得其底」 tr. "This prajñāpāramitā is very deep; even I cannot reach its bottom," and urges them that there is no need to hear it and train in it. Sixth, he slights other bodhisattvas and, presuming on his name and clan and on being known to many people, has Māra aid his majestic power so that others believe and accept his words, which in turn increases the fetters and the three evil destinies. Seventh, one who practises the bodhisattva path fights and contends with the household of those who seek the śrāvaka path, and Māra thinks, 「是遠離薩婆若」 tr. "This is far from sarvajñā." Eighth, bodhisattva and bodhisattva fight and contend with hatred and abuse, and Māra says, 「兩離薩婆若遠」 tr. "Both are far from sarvajñā." Ninth, a bodhisattva who has not received the prediction gives rise to an evil mind toward a bodhisattva who has obtained the prediction, fighting, contending, and abusing, and according to how many thoughts arise he must make up that number of kalpas. Read through, the nine conditions have a clear direction: the first several are about one's attitude to the Dharma, the later several are about one's attitude to fellow practitioners; and Māra's great joy and leaping lies wholly in the later several.
14. Ānanda asks: the evil mind passes through that many kalpas—is there in between a way out? Ānanda, taking up the last item, asks: such an evil mind must actually pass through that number of kalpas—in between, is there a way out? This question is asked in compassion—what he asks is not the weight of the sin but whether there is a road back. Whenever someone reading the sūtra sees heavy retribution spoken of and grows afraid, he may learn from this question of Ānanda's: first ask for the way out; do not first pass judgement.
15. The Buddha answers that for one who does not repent and does not let go he does not say there is a way out, but for one who corrects and repents himself it is not so. The Buddha's answer is in two parts, and one may not take only one part. The first part: though I say that those who seek the bodhisattva path and the śrāvakas can get out of sin, yet if they fight and contend together with hatred and abuse and hold resentment, not repenting and not letting go, 「我不說有出」 tr. "I do not say there is a way out"; he must surely pass again through that number of kalpas, and if he does not abandon the omniscience of all kinds, only then the great adornment. The second part: if he then corrects and repents himself, having the thought 「我為大失」 tr. "I have made a great mistake," vows to bow low for the sake of all beings, to bring about reconciliation in this life and later lives alike, to bear all beings treading upon him as upon a bridge, to be as one deaf, as one dumb, and not answer people with evil words, and admonishes himself that he should not destroy the very deep mind of awakening. Only the two parts seen together are the Buddha's meaning: what cannot get out is the mind that holds resentment and does not let go, not the person; once the mind corrects itself and repents, the road opens differently.
16. Ānanda asks how bodhisattva and bodhisattva dwell together. Here the sūtra text draws together to this chapter's proper question: 「菩薩、菩薩共住云何？」 tr. "How do bodhisattva and bodhisattva dwell together?" Among the nine conditions above, four arise in how fellow practitioners treat one another, and Ānanda's question is very exact—since how fellow practitioners treat one another matters so much, how, in the end, should they live together? The name of the whole chapter comes out of the answer to this question.
17. The Buddha answers that they should look on one another as on the World-Honored One, as true companions riding together in one boat, what he trains in I train in: this is training alike. The Buddha's answer is in three sections. First, the standard: 「菩薩、菩薩共住，相視當如世尊」 tr. "bodhisattva and bodhisattva dwelling together should look on one another as on the World-Honored One"—not respecting one another as friends, but looking on one another as on the Buddha. Second, the reason: one should have this thought, 「是我真伴，共乘一船，彼學我學」 tr. "This is my true companion, riding together in one boat; what he trains in I train in," and what is trained in runs from dānapāramitā and so on up to the omniscience of all kinds. Third, the discrimination: if this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way; if he does not practise mixedly and does not part from the mind of sarvajñā, I too should train in that way—and at the end it concludes 「是為同學」 tr. "this is training alike." The third section matters greatly: training alike is not assimilation without condition; what is alike lies in the mind of sarvajñā, not in the person.
18. The explanation: only one who does not let other minds and mental factors be mixed in attains the unsurpassed. The treatise-author begins his explanation, first unfolding the meaning of what Śakra said above: Śakra said that receiving, upholding, and rightly recollecting obtains immeasurable merit, and now the meaning of it is told—one who reads and recites prajñā, and so on up to anuttarā samyaksaṃbodhi, and 「不令餘心、心數雜者」 tr. "does not let other minds and mental factors be mixed in," obtains the merit spoken of above; 「但從聞說而不能行餘心不入者，雖得功德，不名為無上」 tr. "one who only hears it taught and cannot practise it so that other minds do not enter, though he obtains merit, it is not called unsurpassed." The treatise-author divides merit into two grades: merit, and unsurpassed merit. The difference lies not in hearing or not hearing, but in practising or not practising, in the mind being mixed or not mixed.
19. Singling out 「餘心、心數法雜」 tr. "other minds and mental-factor dharmas mixed" and explaining it point by point. The treatise-author sets up a heading especially for this phrase—「餘心、心數法雜」 tr. "other minds and mental-factor dharmas mixed"—and this is the only phrase of sūtra in the whole chapter that the treatise-author singles out for a gloss of its own. Why does he gloss this phrase alone? Because the preceding passage has already judged that whether merit is unsurpassed or not rests wholly on it, while in the sūtra text it is only a short phrase, never defined. Whenever one sees the treatise-author set up a heading of gloss for a short phrase on its own, one knows that this phrase is the load-bearing place of that passage.
20. Four accounts of 「有人言」 tr. "someone says" explain 「餘心、心數法雜」 tr. "other minds and mental-factor dharmas mixed" . The treatise-author does not set up an account of his own, but sets out four schools side by side. First: the evil minds of stinginess, greed, and the rest, and of breaking the six perfections, are it. Second: there need not be no evil mind at all, but the evil mind is not allowed to grow and gain strength; when it comes it is extinguished. Third: the mind of the śrāvaka and the pratyekabuddha is not allowed to enter. Fourth: the indeterminate and scattered mind, though not evil, because it blocks the wholesome path is also not allowed to enter. The four accounts run from coarse to fine: the first blocks evil, the next blocks the growth of evil, the third blocks the retreat into the two vehicles, the fourth blocks even the indeterminate and the scattered. The four accounts stand together and are not judged, and the reader need not hurry to choose one—the minds the four block are each a layer finer than the last, and serve exactly as four sieves for examining oneself. The treatise-author's last sentence returns to the sūtra text: 「是故是人不從小功德來。」 tr. "Therefore this person has not come from small merit."
21. The meaning of the Buddha's approval and of the weighing—the simile of blades of grass and the vajra. The treatise-author explains the meaning of the Buddha's approval and his question in return: wishing to distinguish the strength of pure practice, he asks in return 「若閻浮提人一切成就十善道」 tr. "if the people of Jambudvīpa all accomplished the ten wholesome paths" and so on. Next he gives his judgement: this merit, though much, 「離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」 tr. "because it is apart from the real mark of all dharmas, is false, not firm, impermanent, exhausted, and ceasing, and does not count as much"; and he himself brings out a simile—「如草芥雖多，不如一小金剛」 tr. "as blades of grass, though many, are not equal to one small vajra." In this simile one must see clearly what is being compared: not quantity, but substance. However many the blades of grass, they cannot do the work of one vajra; so the merit of the ten wholesome paths and the four dhyānas, though much, cannot match a single part of prajñā. Holding to this simile, one can avoid the faults of both sides: neither abandoning the ten wholesome paths and the four dhyānas because they are false, nor resting content with them because they are many.
22. Question and answer one: why does the bhikṣu say to Śakra 「善男子福德勝仁者」 tr. "the good man's merit surpasses yours, sir" ? The treatise-author sets up his first question, and what it asks is exactly the doubt left over from passage 3. The answer has two sections. First, Śakra has already become, within the fruit and reward of merit, lord of gods and humans, of majestic virtue and honoured; the bhikṣu, revering the wholesome dharma and wishing to display this merit, therefore compares it with the most honoured one—the more honoured the one compared, the clearer what is displayed. Second, the bhikṣu had heard that Śakra had attained the śrāvaka path, and therefore said, 「汝雖有福德，是菩薩勝汝」 tr. "Though you have merit, this bodhisattva surpasses you," to spur his mind toward the Great. Seen together, the two sections show that the bhikṣu's words do not disparage a person; they use a person to display the Dharma, and use the Dharma to spur a person on.
23. The reason Śakra accepts the words without giving rise to a haughty mind. The treatise-author goes on to explain Śakra's side: Śakra has attained the path and is deeply mindful of the Buddha-Dharma, and so does not give rise to a haughty mind; on the contrary, he accepts the words and himself acknowledges that the bodhisattva, merely by arousing the mind, surpasses me. How is he able to do so? The treatise-author gives two reasons: Śakra's reward of merit is slight and thin, the bodhisattva's merit is pure and thick; and again, Śakra's merit clings to heavenly pleasure and is for his own person, while the bodhisattva's meritorious virtue is dedicated, for the sake of all beings, to the joy of the Buddha path. The first reason concerns its measure, the second concerns its direction. Being put below another before the assembly without giving rise to a haughty mind rests not on forbearance learned by self-cultivation, but on seeing clearly that where oneself and the other are heading are not the same.
24. The assembly at the time gives rise to a mind that slights Śakra, and so Śakra himself states the causes and conditions of surpassing. The treatise-author adds a layer of the story that others do not easily see: the listeners in the assembly at the time, hearing the bhikṣu say 「勝於仁者」 tr. "surpasses yours, sir," and seeing moreover that Śakra accepted his words, all then gave rise to a mind that slighted Śakra. Śakra therefore said the words out still more thoroughly—he surpasses not only me, but even the one who practises prajñā without the power of skilful means—and himself told the causes and conditions of surpassing, namely the passage the treatise-author cites in brief from the sūtra text, 「是菩薩如說行般若，不斷佛種」 tr. "this bodhisattva practises prajñā as taught and does not cut off the seed of the Buddha" and so on up to 「以行般若波羅蜜故，得是現世功德」 tr. "because he practises prajñāpāramitā, he obtains this merit in the present life." What Śakra does here is not self-defence; it is leading the slighting mind of the many away from the person and back to the Dharma.
25. Question and answer two: why does Ānanda give rise to the thought of his own power or the Buddha's power? The treatise-author sets up the second question: why does Ānanda have this thought, 「帝釋自以力說？用佛力說？」 tr. "Does Śakra speak by his own power? Does he speak by the Buddha's power?" The answer says: Ānanda knew that Śakra was a śrāvaka, and what he said was very deep, beyond the knowledge of the śrāvaka and the pratyekabuddha; therefore he gave rise to doubt and asked. This answer sets Ānanda's doubt upon a clear criterion—the dharma spoken goes beyond the standing of the speaker. This criterion can be used in reading any words of Dharma.
26. Question and answer three: since Śakra has wisdom of his own, why does he speak of the Buddha's power?—the Sūtra of Holding the Mind cited as proof. The treatise-author sets up the third question, and it is asked more sharply still: Śakra has wisdom of his own and can ask and can answer; why must he say it is the Buddha's power? The answer says: prajñā is very deep, very hard, immeasurable, and boundless; if even speaking it elsewhere is hard, how much more speaking it before the Buddha in the great assembly. Next it cites the Sūtra of Holding the Mind as proof: 「佛以光明威神入其身故，能於佛前難問有所說。」 tr. "Because the Buddha's light and majestic power entered his body, he was able, before the Buddha, to raise difficult questions and to speak." The work this proof does is to turn 「佛力」 tr. "the Buddha's power" from a phrase of modesty into a real matter—it is not that Śakra is being polite; speaking the deep Dharma before the Buddha truly has the Buddha's empowerment.
27. The Buddha approves Śakra's words and further praises the great majestic virtue; Māra constantly seeks an opening, as spoken of in the "Māra" chapter. The treatise-author follows the turn of the sūtra text: the Buddha approves what Śakra says, and further praises the bodhisattva who practises the deep prajñā as having great majestic virtue, namely: 「阿難！是菩薩習學深般若時，惡魔生疑」 tr. "Ānanda! When this bodhisattva trains in the deep prajñā, evil Māra gives rise to doubt." The treatise-author points out the reason in passing: evil Māra is the enemy and thief of the bodhisattva, constantly seeking an opening against the bodhisattva, as spoken of in the "Māra" chapter; because the bodhisattva practises prajñā deeply, Māra greatly contrives means to ruin the bodhisattva's mind; if the bodhisattva is lazy, Māra is greatly delighted: 「是人自當墮落」 tr. "This person will fall of himself!" This passage joins the deeds of Māra and the surpassing of this chapter into one matter: the very reason there is Māra is that what is practised is deep.
28. Someone says 「一切菩薩應有魔怨」 tr. "all bodhisattvas must have Māra as enemy" , and so Ānanda asks. The treatise-author points out where Ānanda's question comes from: someone says 「一切菩薩應有魔怨」 tr. "all bodhisattvas must have Māra as enemy," and therefore Ānanda asks, 「為盡有魔？亦有無者？」 tr. "Do all have Māra? Or are there also those without?" The 「有人言」 tr. "someone says" here differs in nature from the four accounts of passage 20—those four accounts were divergent understandings of one phrase in the sūtra; this single account brings in a common view that is to be refuted. In reading the treatise one should tell them apart: someone says is sometimes divergent understandings set out side by side, and sometimes set up to bring in a difficulty.
29. The Buddha answers by distinguishing: with a deep and pure mind there is no disturbance from Māra. The treatise-author explains the Buddha's distinguishing answer: one who practises the bodhisattva path with a deep and pure mind has no disturbance from Māra; one who is not pure is ruined by Māra, as the sūtra says at length. Whether there is Māra or not rests not on Māra but on whether the mind is pure or impure—this one sentence draws together all nine conditions of passage 13 at once: of what the nine conditions list, every one lies where one's own mind is impure, and not one is something Māra can impose directly on the practitioner.
30. Question and answer four: all conditioned dharmas can be turned and can be abandoned—why does Ānanda doubt whether the sin can be repented? The treatise-author sets up the fourth question: as the Buddha says, 「一切有為法皆可轉可捨」 tr. "all conditioned dharmas can be turned and can be abandoned"; why then does Ānanda doubt and ask, 「是罪可悔不」 tr. "Can this sin be repented or not?" The answer says: Ānanda knew that prajñāpāramitā is an inexhaustible cause and condition; if one makes offerings to it, the merit is boundless, so that even on attaining buddhahood the merit is still not exhausted; if one rebukes it in hatred, the sin too is boundless in the same way. Therefore he asked the Buddha. The wonder of this answer lies in its symmetry: the boundlessness of merit and the boundlessness of sin come from one source—what they face is an inexhaustible dharma. The reason slighting and hatred weigh so heavily here is precisely that the one hated is a person who upholds that same inexhaustible dharma.
31. The Buddha answers that one who binds resentment and does not let go cannot get out, while one who with a lowly intent repents makes up the kalpas and arouses the great adornment. The treatise-author explains the line of reasoning in the Buddha's answer: though the Dharma has a way out of sin, if a bodhisattva fights and binds resentment and does not at once let it go, he cannot get out; why? Because this bodhisattva in his deep mind slights and hates the other bodhisattva. Because of hatred and arrogance he cannot with a lowly intent repent together, but wishes instead to practise other merit to seek the extinction of this sin. The treatise-author cites the Buddha's words to settle it: because he holds resentment, though he makes other merit, none of it is pure; because it is not pure it has no strength; because it has no strength it cannot extinguish the sin; if this person wishes to become a buddha, one who does not abandon omniscience and with a lowly intent repents makes up that number of kalpas, and only then arouses the great adornment. The most pressing point of this passage lies in the six Chinese characters rendered here as 「不能下意共悔」 tr. "cannot with a lowly intent repent together"—the reason he cannot get out is not that the sin is great; it is that single thought of arrogance that would put merit in the place of repentance.
32. Question and answer five: how can the resentment held in the mind be extinguished? The treatise-author sets up the last question: the resentment held in the mind—how can it be extinguished? The answer is only one sentence: 「破瞋因緣，如經說。」 tr. "Break the causes and conditions of hatred, as the sūtra says." This answer is extremely short, so short it seems not to answer, yet in fact it hands the gate of practice back to the sūtra text—hatred is not subdued by resolve pressing it down; it is by breaking its causes and conditions. Elsewhere in this treatise the treatise-author speaks at length of the method of breaking hatred; here he does not repeat it, only points out its road. When in reading the treatise one meets short answers of this kind, one should know that they point out a road and do not skip over it.
33. Ānanda, with fear in his heart, asks about dwelling together, and the Buddha answers that it should be as looking on the Buddha. The treatise-author adds the state of mind in which Ānanda asked: Ānanda knew that all beings are bound to the causes and conditions of their deeds, are not free, and that none can save them; with fear in his heart, he therefore asked, 「菩薩共住云何？云何用心恭敬？」 tr. "How do bodhisattvas dwell together? How should they use the mind in reverence?" The Buddha answers: 「供養恭敬，當如視佛。」 tr. "Make offerings and revere, as when looking on the Buddha." The treatise-author adds one sentence as the reason: 「是未來佛故。」 tr. "Because he is a future buddha." These five Chinese characters are the ground of the whole chapter's teaching on dwelling together—looking on one another as on the Buddha is not exalting the other; it is seeing truly where he is heading.
34. The gloss on riding together in one boat—the boat is the six perfections, the three realms and the three outflows are the water, the further shore is the Buddha path, the same precepts, the same view, the same path: this is called the bodhisattvas' training alike. In the last passage the treatise-author glosses the sūtra's simile word by word. The boat is the six perfections; the three realms and the three outflows are the water; the further shore is the Buddha path—each of the three things in the simile points to something, and what is ridden together is the dharma practised, not the crowd one is among. Next he glosses 「彼學我學」 tr. "what he trains in I train in": what he trains in I too should train in, and what is trained in is the six perfections and so on, 「同戒、同見、同道」 tr. "the same precepts, the same view, the same path." Next he brings out a simile: as brothers among the white-robed should not fight together, so I, a brother in the same Dharma, should also not contend—if brothers of the world do not even fight together, how could those of the same Dharma contend with one another? Next he keeps the discrimination: if this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way; why? 「勝事應從他學，惡事應捨」 tr. "In excellent matters one should train after the other; evil matters should be abandoned." At the end he concludes: if the bodhisattva trains in this way, the matters of slighting and hatred all cease; this then is called the bodhisattvas' training alike. The whole chapter begins from 「不雜餘心心數法」 tr. "not mixed with other minds and mental-factor dharmas" and concludes at 「輕慢、瞋恨事皆滅」 tr. "the matters of slighting and hatred all cease"; head and tail speak of one and the same matter—one whose mind is not mixed does not contend with others either.
Do Not Misread
Do not read 「不雜餘心心數法」 tr. "not mixed with other minds and mental-factor dharmas" as not being permitted to give rise to thoughts. The treatise-author sets up four accounts for this phrase, and what the four block are, respectively, the evil mind, the growth of the evil mind, the mind of the two vehicles, and the indeterminate and scattered mind; not one account says the practitioner should make the mind empty of anything at all. What the first three accounts block all have a clear direction—greed and stinginess breaking the perfections, retreating and falling to the two vehicles; the fourth account, though it blocks the indeterminate and the scattered, also gives as its reason 「以遮善道故」 tr. "because it blocks the wholesome path," not that giving rise to thoughts is a fault. So this phrase is an orientation in the gate of practice, not a prohibition laid on the ground of the mind.
Do not read the Buddha's weighing as belittling the ten wholesome paths, the four dhyānas, the four immeasurables, and the four formless absorptions. What the sūtra text sets up are the highest wholesome dharmas and meditative dharmas of the world, and the treatise-author's judgement too says only that they are false and not firm 「離諸法實相故」 tr. "because they are apart from the real mark of all dharmas"; it never says they should not be cultivated. The simile of blades of grass and the vajra speaks of substance, not of having or not having—grass remains grass, the vajra remains the vajra, and the simile does not say that grass may therefore be thrown away. If a practitioner, because of this passage, slights the ten wholesome paths and abandons meditative concentration, he falls squarely into the other side that the treatise-author refutes: before obtaining prajñā, he has already lost its provisions.
Do not read 「勝於仁者」 tr. "surpasses yours, sir" and ‘also surpasses the srota-āpanna and so on up to the pratyekabuddha’ as a war of words over who is higher or lower. The treatise-author gives an explanation for both sides: the reason the bhikṣu says these words is that he reveres the wholesome dharma, and, knowing that Śakra has already attained the śrāvaka path, wishes to spur him toward the Great; the reason Śakra accepts them without giving rise to a haughty mind is that he knows for himself that his reward of merit is slight and thin and is for his own person, while the bodhisattva's merit is pure and thick and is dedicated, for the sake of beings, to the Buddha path. A single sentence is, for the one who speaks it, a display of the Dharma, and for the one who receives it, a mirror held to himself; neither side is contending over persons. If it is read as the sūtra permitting people to slight one another, it runs directly against the teaching on dwelling together in the latter half of this chapter.
Do not read the conditions by which Māra finds his opening as harm inflicted by an outside force. Among the nine conditions, the first several are lack of faith in the Dharma, doubt, being far from the good friend, taking up evil dharmas, and obstructing others from hearing and training; the later several are slighting fellow practitioners, fighting and contending with those who seek the śrāvaka path, bodhisattvas contending with one another, and giving rise to an evil mind toward one who has obtained the prediction—in every one of them one's own mind moves first, and only then does Māra find his opening. The treatise-author further draws it all together in one sentence: one who practises the bodhisattva path with a deep and pure mind has no disturbance from Māra; one who is not pure is ruined by Māra. So in reading this passage one should look inward, not look outward to lay the blame.
Do not read 「我不說有出」 tr. "I do not say there is a way out" as the sin being fixed and unrepentable. The Buddha's answer itself has a second part—if he then corrects and repents himself, having the thought 「我為大失」 tr. "I have made a great mistake," vows to bow low for the sake of all beings, to be as a bridge, as one deaf, as one dumb, and not answer people with evil words. The treatise-author explains it more clearly still: the reason he cannot get out is that he 「不能下意共悔」 tr. "cannot with a lowly intent repent together" and wishes to seek the extinction of this sin with other merit; if he does not abandon omniscience and with a lowly intent repents, he still makes up that number of kalpas and only then arouses the great adornment. From this it can be seen that what is cut off is the mind that holds resentment and does not let go, not the person's road.
Do not read 「彼學我學」 tr. "what he trains in I train in" as going along with everything alike. The sūtra text carries its own discrimination: if this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way; and the treatise-author further gives the judgement 「勝事應從他學，惡事應捨」 tr. "in excellent matters one should train after the other; evil matters should be abandoned." So the alikeness of training alike lies in the mind of sarvajñā and the six perfections and so on, not in following one another out of personal feeling. If it is read as meaning that whatever fellow practitioners do should all be imitated, then the conditions of slighting and of fighting and contending listed in the first half of this chapter would have no way of being told apart.
Bearing on Practice
The first use is that the four accounts can serve as four sieves. The treatise-author sets out the four accounts without judging them, which suits the gate of practice exactly for examining oneself layer by layer: today, in meeting the Dharma, is there any evil mind of stinginess, greed, and the rest that breaks the six perfections? When an evil mind comes, is it allowed to grow and gain strength instead of being extinguished at once? At the hard places, is there a mind quietly retreating toward the two vehicles? Between sitting in meditation and doing the work, is there the indeterminate and the scattered that, though it does no evil, has blocked the wholesome path? The four questions run from coarse to fine and can be used anywhere in the course of a day; only one who can pass the fourth question is unmixed as the sūtra speaks of it.
The second use is to apply the meaning of the weighing to provisions and not to comparison. Of the merit of the ten wholesome paths, the four dhyānas, the four immeasurables, and the four formless absorptions, the treatise-author says plainly that it is false and not firm, yet he never says it may be abandoned. Here the practitioner should work with two hands: with one hand, go on as before cultivating merit, keeping the precepts, and practising meditative concentration; with the other, not take what is cultivated as enough, and not exalt himself because of what he cultivates. Blades of grass and the vajra lie in one place without hindering each other—the only thing to guard against is passing off blades of grass as the vajra.
The third use is a way of bearing oneself when put below another. Śakra's manner is most worth learning: he does not argue, is not vexed, accepts the words straight away, and leads the slighting mind of the many back to the Dharma. As for why he can do this, the treatise-author gives the reason—he knows for himself that where he is heading is not the same as the bodhisattva. In daily life, when someone to one's face holds another up and puts oneself down, one can use this as a mirror: if what the other says is the true state of things in the Dharma, accepting it does no harm; if it is the bias of personal feeling, there is no need to contend either—once contention starts, it is the eighth condition listed in this chapter.
The fourth use is to turn the checklist of the deeds of Māra around and use it. Since every one of the nine conditions arises from one's own mind, one can ask oneself item by item: toward the deep Dharma, do I have faith or doubt? Do I draw near to the good friend, or keep far from him? Have I cut off another's resolve with words like ‘this Dharma is very deep; even I have not reached its bottom’? Have I, presuming on my name and clan and on being known to many people, slighted others who practise the good? Have I fought and contended with those not on my path? Have I given rise to an evil mind toward fellow bodhisattvas? Wherever one item is answered yes, one knows that here Māra has already found his opening, and there is no need to look further to outer circumstances.
The fifth use is that the teaching on dwelling together can be put into practice at once. The standard the Buddha gives is extremely simple: look on one another as on the World-Honored One, and think, 「是我真伴，共乘一船」 tr. "This is my true companion, riding together in one boat." The treatise-author explains the boat as the six perfections, the water as the three realms and the three outflows, the further shore as the Buddha path—what those in one boat share is the Dharma and the destination, not temperament and what they have seen and heard. In the Saṅgha and among fellow practitioners, the practitioner can hold to three sentences to guard himself: first, look on one another as future buddhas; second, in excellent matters train after the other, and evil matters abandon and do not follow; third, brothers in the same Dharma should not contend. When these three sentences are practised, the matters of slighting and hatred cease of themselves, and this is the training alike of which the sūtra speaks.
Further Resonances
The backbone of this chapter is one passage of sūtra text and one passage of treatise explanation. Sūtra ① begins from Śakra Devānām Indra speaking to the Buddha, praising prajñā as without recollection, imagining, and discrimination, and the one who receives and upholds it and practises as taught, not mixed with other minds and mental-factor dharmas, as not having come from small merit; the Buddha approves his words and sets up the weighing against the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions; a bhikṣu tells Śakra that the merit of practising prajñā surpasses yours, sir, and Śakra states for himself that with a single arousing of the mind he surpasses me, and so on up to surpassing the one who practises prajñā without the power of skilful means, and says that the one who practises as taught does not cut off the seed of the Buddha, constantly sees the buddhas, and quickly draws near to the seat of awakening, and speaks of the promise that the gods of the Four Heavenly Kings will present the bowls, of the buddhas of the ten directions constantly keeping him in mind, of the world's calamities being forever absent, and of the four hundred and four sicknesses being absent from his body; next it turns to Ānanda thinking to himself whether Śakra speaks by his own power or by the Buddha's power, Śakra, knowing what he had in mind, answering that all is the Buddha's majestic power, and the Buddha approving it and saying that evil Māra gives rise to doubt and suspicion, and that if the bodhisattva does not part from prajñā, Māra is greatly grieved and pained and lets loose fire and wind wishing to make him give rise to a single disordered thought; Ānanda asks whether Māra troubles all or not, the Buddha answers that there are those he troubles and those he does not trouble, and enumerates the conditions by which Māra finds his opening, the last two of which both arise from fellow practitioners contending with one another; Ānanda asks whether an evil mind passing through that many kalpas can find a way out, and the Buddha answers that for one who holds resentment, does not repent, and does not let go, he does not say there is a way out, while for one who corrects and repents himself a separate road is opened; last Ānanda asks how bodhisattva and bodhisattva dwell together, and the Buddha answers that they should look on one another as on the World-Honored One, that this is my true companion riding together in one boat, what he trains in I train in, and that of one who practises mixedly and parts from the mind of sarvajñā, I should not train in that way, and concludes, this is training alike. Treatise ① explains following the text, under "The explanation says": first it unfolds the meaning of what Śakra said above and divides merit into what is unsurpassed and what is not; next it sets up a heading of gloss for 「餘心、心數法雜」 tr. "other minds and mental-factor dharmas mixed" and sets out the four accounts of someone says side by side; next it explains the meaning of the Buddha's approval and of the weighing and brings out the simile of blades of grass and the vajra; next it sets up five rounds of question and answer—the reason the bhikṣu spoke to Śakra, the reason Ānanda doubted whether it was his own power or the Buddha's power, why Śakra, who has wisdom of his own, speaks of the Buddha's power, with the Sūtra of Holding the Mind cited as proof, why, when all conditioned dharmas can be turned and can be abandoned, Ānanda doubts whether the sin can be repented, and how the resentment held in the mind can be extinguished; in between it explains the Buddha's further praise of the great majestic virtue and Māra's constantly seeking an opening as spoken of in the "Māra" chapter, brings out someone's saying 「一切菩薩應有魔怨」 tr. "all bodhisattvas must have Māra as enemy" and the Buddha's distinguishing answer that with a deep and pure mind there is no disturbance from Māra, and explains the Buddha's answer that one who binds resentment and does not let go cannot get out, while one who with a lowly intent repents makes up the kalpas and arouses the great adornment; the last passage glosses word by word the simile of riding together in one boat—the boat is the six perfections, the three realms and the three outflows are the water, the further shore is the Buddha path, the same precepts, the same view, the same path, brothers among the white-robed should not fight together, in excellent matters one should train after the other and evil matters should be abandoned—and concludes that the matters of slighting and hatred all cease, and this is called the bodhisattvas' training alike.
The doctrinal veins between this chapter and the chapters before and after it can be seen along three lines. First, looking back: the preceding chapter made clear the meaning of not realising it in a dream, and this chapter, carrying on its momentum of ‘training without falling’, asks how fellow practitioners are to treat one another; so the sūtra text at its opening still takes Śakra's weighing of the merit of receiving and upholding as the joint, and does not set up a stove afresh. Second, within the chapter there is a turn of its own: the first half speaks of the surpassing of the one who upholds the sūtra, the latter half of how, where there is surpassing, there must be difficulty from Māra, and the two halves pivot on the passage of ‘Ānanda doubting whether it is his own power or the Buddha's power’—since what Śakra says is the Buddha's majestic power, the Buddha's going on to speak of the deeds of Māra is no separate matter but still one and the same instruction. Third, looking ahead: this chapter concludes on 「同學」 tr. "training alike," the next chapter concludes on ‘equal training’; the two chapters stand one after the other, and the reader may view the two chapters together to see the difference between alike and equal.
Of the ancient masters' explanations, two schools can be recorded for this chapter. Jizang, in his sectional division of this chapter, says: 「此是第三親近善友得無邊功德，為三：第一明不雜心得大功德，二明巧學般若令魔驚怖，第三廣明留難令行者識知。從第二段作名，故言魔愁」 tr. "This is the third, drawing near to the good friend and obtaining boundless merit; it is in three: the first makes clear that the unmixed mind obtains great merit; the second makes clear that skilfully training in prajñā makes Māra startled and afraid; the third makes clear at length the hindrances, so that practitioners may recognise and know them. The name is made from the second section; therefore it says Māra's Grief"—dividing this chapter into three parts, the unmixed mind, making Māra startled and afraid, and making clear at length the hindrances, and stating for himself that the reason the chapter name is Māra's Grief comes from the second section; this and this treatise's sūtra passage, which concludes with training alike as its name, each take one meaning, and they are recorded side by side without judgement. Jizang also lists four explanations of the phrase 「餘心」 tr. "other minds," saying: 「一解云：六弊心為餘心，二云二乘心為餘心，三云無記散亂心，四云一切有所得妨正觀者皆名餘心也」 tr. "One explanation says: the six obscuring minds are the other minds; the second says: the minds of the two vehicles are the other minds; the third says: the indeterminate and scattered mind; the fourth says: all that has something to be attained and obstructs right contemplation is called other minds"—the number of the four explanations corresponds to this treatise's four accounts of someone says, yet the fourth explanation reads 「一切有所得妨正觀者」 tr. "all that has something to be attained and obstructs right contemplation," differing in wording from this treatise's 「無記、散亂心」 tr. "the indeterminate and scattered mind"; this is Jizang's own explanation, and both are kept. His explanation of the conditions by which Māra finds his opening further says, 「此中九事前亦兩兩相次」 tr. "Of the nine matters here, the earlier ones also follow one another in pairs," dividing the items by the method of pairs following one another; and his explanation of dwelling together says: 「如世尊知者，當來皆是佛也，以有佛性故也」 tr. "‘As the World-Honored One’ is known thus: in the future they will all be buddhas, because they have the Buddha-nature"—explaining 「相視當如世尊」 tr. "should look on one another as on the World-Honored One" by the Buddha-nature, which is close in the meaning it takes to this treatise's sentence 「是未來佛故」 tr. "because he is a future buddha," yet differs in the words it rests on; this too is recorded side by side without judgement. Huiying, explaining this chapter, marks its main idea, saying: 「此品明脩和敬成就生忍，令同上信明於一學，次等學品明因於平等得於法忍」 tr. "This chapter makes clear cultivating harmony and reverence and accomplishing the acceptance of beings, making all alike in the higher faith and clear in the one training; the next chapter, Equal Training, makes clear obtaining the acceptance of dharmas by way of equality"—judging this chapter by harmony, reverence, and the acceptance of beings, and the next chapter by equality and the acceptance of dharmas, which brings out exactly the meaning spoken of above, of training alike and equal training standing one after the other; his explanation of the latter half of the sūtra text says: 「共住云何已下品之第二。明脩和敬具足生忍，不行雜學脩一大乘，明同學之義也」 tr. "From ‘how do they dwell together’ onward is the second part of the chapter. It makes clear cultivating harmony and reverence and fulfilling the acceptance of beings, not practising mixed training but cultivating the one Great Vehicle; it makes clear the meaning of training alike"; his explanation of 「我不說有出」 tr. "I do not say there is a way out" says: 「我不說有出者，只以長遠故爾說耳」 tr. "‘I do not say there is a way out’—it is said so only because it is long and far," and explaining the treatise text he further says: 「不能下意共悔已下，以此義故說不出，非是永不可出也」 tr. "From ‘cannot with a lowly intent repent together’ onward: it is because of this meaning that it says there is no way out; it is not that there is forever no way out"—these two sayings accord with the measure kept in the fifth item of the section ‘Do Not Misread’ above, and can serve as supporting evidence. In his commentary Huiying also calls this chapter 「第六十一品者，名為同學品」 tr. "the sixty-first chapter, named Training Alike," its place in the order of chapters differing by one from the base text of this edition; its variant chapter titles, the division into fascicles in the various editions, and the fact that later Tiantai masters, citing this chapter's passage on 「共乘一船」 tr. "riding together in one boat," mark a fascicle number that does not match the base text, are examined in detail in the Apparatus.
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，全在卷七十七，單一單元。卷七十七起於〔T25 0598c19〕、訖於〔T25 0607c17〕；其卷首題所繫者猶是前品——「大智度論釋夢中不證品第六十一之餘」〔T25 0598c19〕，即卷七十七以前品之續題開卷。本品品題「大智度論釋同學品第六十二」〔T25 0602b26〕逕接前品〈夢中不證品第六十一〉之末而起，品首無卷題、無造署譯署。品身訖於「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」〔T25 0604b29〕一句迄〔T25 0604c01〕，次品品題「大智度論釋等學品第六十三」〔T25 0604c02〕緊接其後；本品範圍內無卷末題，卷七十七至〔T25 0607c17〕方竟，其間尚容次品〈等學品〉全品。故本品為居卷中·不涉卷界之型——與品四十六〈魔事品〉之「卷首起題·卷內未竟即續次品」異，與品四十八〈佛母品〉之跨卷型異，與品五十三〈趣一切智品〉之「居卷末·品尾繫卷尾」亦異。
全品純漢字二千八百九十九（機械重計值·與底稿所載相合），為近數品中之輕品。品內結構一【經】一【論】、單一單元：【經】〔T25 0602b27〕、【論】〔T25 0603c15〕。【經】標記有校記，宋、宮、聖三本無此結構標記（該注並記石本「不分卷及品」，見第八目）；【論】標記無校記——標記存否屬底本傳承層，結構計數仍依底本標籤為準。
問答之數與說者結構：經①以釋提桓因白佛發端〔T25 0602b27〕，佛可其言並反問格量〔T25 0602c02〕，中插一比丘語帝釋〔T25 0602c10〕、帝釋答比丘而自陳勝因緣〔T25 0602c12〕；次轉入阿難自念〔T25 0603a06〕、帝釋知其所念而語之〔T25 0603a07〕、佛可帝釋所說並廣說魔事〔T25 0603a08〕。其下阿難三問三答皆有明文：〔T25 0603a17〕「阿難白佛言」／〔T25 0603a18〕「佛告阿難」、〔T25 0603a19〕「阿難白佛言」／〔T25 0603a20〕「佛言」、〔T25 0603b24〕「阿難白佛言」／〔T25 0603b26〕「佛告阿難」，末以〔T25 0603c07〕「阿難白佛言」／〔T25 0603c08〕「佛告阿難」收經①。本品範圍內「阿難白佛言」四見（〔T25 0603a17〕〔T25 0603a19〕〔T25 0603b24〕〔T25 0603c07〕）、「佛告阿難」五見（其一〔T25 0604a25〕在論段，為論主敘述體重述，非現場換說）、「復次，阿難！」七見（〔T25 0603a14〕〔T25 0603a22〕〔T25 0603a24〕〔T25 0603a28〕〔T25 0603b02〕〔T25 0603b05〕〔T25 0603b21〕），本帳 以漢字流逐一定位所得；此七處皆佛之連續開示，未見換說標記，屬本經常態文體。〔T25 0603a06〕阿難一段為「作是念」之內心思惟，無外部受者，性質與問答有別，如實分記。
論①以「釋曰：」〔T25 0603c15〕起論（起論標記，不計入問答對數），正式問答五組：〔T25 0604a01〕問／〔T25 0604a02〕答、〔T25 0604a17〕問／〔T25 0604a18〕答、〔T25 0604a20〕問／〔T25 0604a21〕答、〔T25 0604b05〕問／〔T25 0604b07〕答、〔T25 0604b17〕問／〔T25 0604b17〕答——本帳逐字獨立重算得「問曰：」五、「答曰：」五，與漢字流定位之五組 loc 相合。「有人言」五見：前四見集中於〔T25 0603c20〕〔T25 0603c21〕〔T25 0603c22〕〔T25 0603c23〕，並陳「餘心、心數法雜」之四說；第五見〔T25 0604b01〕單陳「一切菩薩應有魔怨。」〔T25 0604b02〕以引出阿難之問，性質與前四見有別，如實區分。
經①之魔得便事，底本逐條列之：「魔得其便」型五見（〔T25 0603a22〕〔T25 0603a24〕〔T25 0603a27〕〔T25 0603a29〕〔T25 0603b05〕）、「大歡喜踊躍」型三見（〔T25 0603b07〕〔T25 0603b17〕〔T25 0603b20〕）、末出未受記菩薩向得記菩薩生惡心一事〔T25 0603b21〕，合為九事。吉藏疏於此亦作九——「此中九事前亦兩兩相次」〔X24n0451 0315a23〕（見第六目），兩造之數相合。
二、術語考
同學。 全品之總名，其經證在品末一句：「菩薩摩訶薩如是學者，是為同學。」〔T25 0603c13〕。所學之目，經文自出：「是我真伴，共乘一船，彼學我學，所謂檀波羅蜜乃至一切種智。」〔T25 0603c10〕——彼學我學之「學」，即六波羅蜜乃至一切種智之全幅。論釋其學之界：「彼所學者，我亦應學。」〔T25 0604b24〕，「所謂六波羅蜜等，同戒、同見、同道。」〔T25 0604b25〕——同學之同，同在戒、見、道三事，不同在名位。而其所不學者亦有明文：「若是菩薩雜行、離薩婆若心，我不應如是學」〔T25 0603c11〕，論收之曰：「勝事應從他學，惡事應捨。」〔T25 0604b28〕——同學非一概隨順，是於薩婆若心上之同。品末總結：「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」〔T25 0604b29〕。
魔愁。 本品異名之所本（品名兩造見第四目）。其語在經：「若菩薩摩訶薩不離般若波羅蜜時，魔大愁毒，如箭入心。」〔T25 0603a14〕——魔之愁，正因菩薩不離般若。吉藏以此立名：「從第二段作名，故言魔愁。」〔X24n0451 0314c21〕。所釋經同位作「魔復大愁毒，如箭入心。」〔T08 0356b05〕，多一「復」字（見第四目）。
餘心、心數法雜。 本品訓詁之要目。經以此為受持般若得無量功德之判準：「不雜餘心心數法者，不從小功德來。」〔T25 0602c02〕；論先申其義：「是人讀誦般若，乃至阿耨多羅三藐三菩提，不令餘心、心數雜者，得如上所說功德。」〔T25 0603c16〕，「但從聞說而不能行餘心不入者，雖得功德，不名為無上。」〔T25 0603c18〕。其下以四「有人言」並陳四說：「慳貪等及破六波羅蜜惡心是。」〔T25 0603c21〕、「但不令惡心增長、成其勢力，來則滅除。」〔T25 0603c21〕、「不令聲聞、辟支佛心得入。」〔T25 0603c23〕、「無記、散亂心雖非惡，以遮善道故，亦不令得入。」〔T25 0603c23〕——四說由粗至細：惡心、惡心之勢、二乘心、無記散亂心。吉藏疏所列亦四（見第六目）。
無方便力。 帝釋格量之末階。經：「亦勝菩薩行般若波羅蜜無方便力者。」〔T25 0602c20〕——行般若而無方便力者，猶在所勝之列。慧影疏於此引《勝鬘》立解（見第六目）。
真伴·共乘一船。 共住之喻與其訓。經：「是我真伴，共乘一船，彼學我學」〔T25 0603c10〕；論於末段自出其配法：「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」〔T25 0604b23〕——船、水、岸三事皆有所指，非泛設之喻。論引經時作「是我真伴，俱到佛道，共乘一船。」〔T25 0604b22〕，較經文多「俱到佛道」四字而少「彼學我學」（論主牒經之常態，如實分記）。
四百四病·現世功德。 經列如說行般若者之現世果：「是菩薩諸所有世間厄難勤苦之事永無復有」〔T25 0603a03〕、「一切世間有四百四病，是菩薩身中無是諸病。」〔T25 0603a04〕、「以行深般若波羅蜜故，得是現世功德。」〔T25 0603a05〕。「四百四病」一語於本論全書七見，本品一見，本帳 漢字流重掃所得。所釋經同位作「危難」（見第四目）。
下意懺悔·大莊嚴。 出罪之樞。經：「若不捨一切種智，然後乃補爾所劫大莊嚴。」〔T25 0603b23〕；論釋其所以不可出：「以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。」〔T25 0604b13〕，其所以可出則在「不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」〔T25 0604b16〕——「下意」者，屈己之謂，與經文「我當為一切眾生下屈」〔T25 0603c02〕同指。「下意懺悔」四字於本論全書一見，即此處。
薩婆若·一切種智。 本品兩名並用。經之判準句用梵音：「若是菩薩雜行、離薩婆若心，我不應如是學」〔T25 0603c11〕；同段所學之目則用漢譯：「所謂檀波羅蜜乃至一切種智。」〔T25 0603c10〕。「薩婆若」於本品範圍六見（〔T25 0603a16〕〔T25 0603b19〕〔T25 0603b21〕〔T25 0603c12〕〔T25 0603c13〕〔T25 0604b27〕），兩名所指同一，如實分記。
三、譬喻與故事
本品要喻四，引事一，皆繫於所釋之義，無泛設。
如箭入心（魔愁之喻）。 經寫魔之不堪：「魔大愁毒，如箭入心。」〔T25 0603a15〕——愁不是懊惱，是中箭之痛。其下即接放大火風、四方俱起，「欲令菩薩心沒、恐怖、懈怠，於薩婆若中乃至起一亂念。」〔T25 0603a16〕；魔之求者極小——一亂念而已，而其所以急者，正因菩薩不離般若。喻之力在「入心」二字：魔之痛處在心，不在境。
草芥與小金剛（格量之喻）。 論釋佛何以以閻浮提眾生成就十善乃至四無色定與受持深般若者格量，出一秤量之喻：「是福德雖多，離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」〔T25 0603c27〕，「如草芥雖多，不如一小金剛。」〔T25 0603c29〕——多與重不是一事；草芥可以堆積，金剛不待堆積。格量之所以成立，在質不在量。
橋梁·如聾如瘂（改悔之喻）。 經寫菩薩自改悔時所作之念：「我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？」〔T25 0603c03〕——橋梁受踐而不辭，聾瘂受罵而不報。此喻繫於出罪一段，示所謂「下屈」之實相。
白衣兄弟（共諍之喻）。 論釋菩薩與菩薩不應共諍，取世間最平近之事為比：「如白衣兄弟，不應共鬪；我是同法兄弟，亦不應共諍。」〔T25 0604b26〕——白衣兄弟同一血脈，同法兄弟同一薩婆若；血脈之親尚不共鬪，何況同乘一船。此喻與「共乘一船」之喻前後相扣：一船言其同往，兄弟言其同出。
《持心經》事（引事一）。 論釋帝釋何以能於佛前說甚深般若而言「佛力」，引一經事為證：「如《持心經》說：『佛以光明威神入其身故，能於佛前難問有所說。』」〔T25 0604a23〕之「佛以光明威神入其身故，能於佛前難問有所說。」〔T25 0604a24〕——引事即所以釋「皆佛威神」〔T25 0603a08〕一語之實。「如《持心經》說」之語於本論全書三見，本品一見。
四、所釋經文
品名兩造網：同學／魔愁（並錄不判）。 本品品名兩造，逐一據底本誌之。其一，同學品——本論底本品題〔T25 0602b26〕「大智度論釋同學品第六十二」，其經證即品末「是為同學」〔T25 0603c14〕一句。其二，魔愁品——宋、宮二本作「大智論釋魔愁品第六十二」（十一字·「大智論」省一「度」字·宮本另有「品」字之異）、元本作「大智度論釋魔愁品第六十二」（十二字）、明本作「釋魔愁品第六十二」（八字·刪「大智度論」），三造皆以「魔愁」名品，其所本即經文「魔大愁毒」〔T25 0603a15〕一語。石本則作「摩訶般若波羅蜜品第六十一同學品七十八」（經題式·品序 -1·題名同底本作「同學品」·末綴石本自身卷次「七十八」）。兩名各取本品一義：底本取品末之「同學」，宋宮元明取品中之「魔愁」；並錄不判。 吉藏自陳「魔愁」立名之由（見第六目），其說可誌關聯。
品次 -1 階（石本續存·並帶卷次）。 石本品題作「第六十一」，較底本「第六十二」少一，與品四十四以下逐品順推、同向同幅——-1 階鏈於本品續存。本品範圍內 -1 階另見一端：品末「學」字注，石本作「學（釋六十一品竟）」（下帳第四十條）——品末「釋某品竟」型夾註與品題兩層互證，皆作「六十一」，非孤證。慧影疏之自編號亦作「第六十一品」（見第六目），惟彼屬疏家內部編號，非底本異文，性質有別，如實區分。
石本卷次雙軌（品題注內之卷端記）。 品題注〔T25 0602b26〕首記「卷第七十八首【石】」——石本以本品品題處為其卷七十八之首；配以前品收尾處之兩注「卷第七十七終【石】」〔T25 0602b25〕與「故（故釋第六十品竟，大智度經卷第七十七）【石】」〔T25 0602b25〕，可見石本卷七十七訖於前品竟處，卷七十八起於本品品題處。底本則於此處無卷界（卷七十七至〔T25 0607c17〕方竟）——底本／石本卷品雙軌不疊合，如實誌錄不強解。此二注屬前品收尾範圍，不入本品四十條之帳（見第八目）。
所釋經品題之鏡像兩讀（本目之眼）。 所釋經 T223 側本品品題〔T08 0355c16〕作「魔愁品第六十二」，其注曰「魔愁【大】，同學【宮】【聖】」——T223 底本作「魔愁」，宮、聖二本反作「同學」。以之對本論側品題注（底本作「同學」，宋、宮、元、明四本作「魔愁」），兩造校記恰成鏡像：本論之底本讀法（同學）正是 T223 諸異本之讀法，T223 之底本讀法（魔愁）正是本論諸異本之讀法。品名「同學／魔愁」之兩讀，非一藏之內部游移，而是兩藏傳承各自並存之兩讀，如實誌錄，不判孰正。品題另有夾註一枚〔T08 0355c16〕「丹云…品【大】，〔－〕【宋】【元】【明】【宮】【聖】」，其本讀之原樣為夾註「丹云同學品」——丹本夾註所標之名亦作「同學品」，與本論底本同系，如實誌錄。
T223 mulu n 屬性 +1 偏移（續存）。 所釋經 T223 側本品之 mulu 標 n="63" 而顯文標「62 魔愁品」〔T08 0355c16〕——n 屬性 +1 偏移自品四十一以來屢見，本品續存（承品四十八既誌之常設體例，不重判）。其前後亦同款：「61 夢誓品」n="62"〔T08 0351c07〕、「63 等學品」n="64"〔T08 0357a08〕。
T223 側品界繫卷界（與本論側異）。 所釋經卷第十九起於〔T08 0355c13〕，其下即譯署，而本品品題〔T08 0355c16〕緊接——T223 側本品繫卷首；本品訖〔T08 0357a07〕，次品〈等學品〉品題〔T08 0357a08〕緊接，未涉卷界。本論側則居卷七十七之中段（見第一目），兩傳承於此品之卷品分劃不合；又石本以本品為其卷七十八之首（見上），與 T223 側之繫卷首恰同步而卷數不同，如實誌錄此一並見，不引為一事。
全量牒經對讀（兩側對勘·異文六處·逐處誌其校記之有無）。 本論經①與所釋經〈魔愁品〉逐字幾近同文，其異六處：
- 甚深難見——T223 作「是般若波羅蜜甚深難見，無諸憶想分別，畢竟離故。」〔T08 0355c17〕，本論作「是般若波羅蜜無諸憶想分別，畢竟離故。」〔T25 0602b27〕，少「甚深難見」四字。T223 側此四字有注「甚深難見【大】，〔－〕【聖】」〔T08 0355c18〕——聖本無此四字，正與本論底本合；本論側此處無校記。
- 受持／持——本論作「能受持、讀、誦、說、正憶念」〔T25 0602b29〕，T223 作「能持讀誦說，正憶念、親近、如說行」〔T08 0355c19〕。本論側此處有注「受【大】｜〔－〕【宋】【宮】」（下帳第二條）——宋、宮二本刪「受」字，所成之讀正是 T223 底本之讀；T223 側此處無校記。
- 厄難／危難——本論作「是菩薩諸所有世間厄難勤苦之事永無復有」〔T25 0603a03〕，T223 作「是菩薩諸所有世間危難勤苦之事，永無復有」〔T08 0356a23〕。兩造於此皆無校記，屬傳承用字之異，如實誌錄，不以一造之讀判另一造。
- 阿鞞跋致／阿惟越致——本論作「是人無實阿鞞跋致行、類、相貌功德」〔T25 0603b09〕，T223 作「是人無實阿惟越致行、類、相貌、功德。」〔T08 0356c01〕。T223 側此處有 star 注「惟越【大】＊，鞞[跳-兆+(乏-之+(犮-、))]【宋】【元】【明】【宮】＊」〔T08 0356c01〕——T223 之宋元明宮四本作「鞞跋」型，正與本論底本之譯名合；本論側此處無校記。異體字依 CBETA 組字式原樣錄，不取正規化字形。
- 船／舡——本論作「是我真伴，共乘一船」〔T25 0603c10〕，T223 作「是我真伴，共乘一舡。」〔T08 0357a02〕。T223 側有注「舡【大】，船【宋】【元】【明】【宮】【聖】」〔T08 0357a03〕——T223 五本皆作「船」，與本論底本合；本論側此處無校記。
- 檀波羅蜜／檀那波羅蜜——本論作「所謂檀波羅蜜乃至一切種智。」〔T25 0603c10〕，T223 作「所謂檀那波羅蜜乃至一切種智。」〔T08 0357a03〕。T223 側「那」字有注「那【大】，〔－〕【聖】」〔T08 0357a03〕——聖本無「那」字，正與本論底本合；本論側此處無校記。本帳 另以漢字流雙向重掃：「檀波羅蜜乃至一切種智」於 T25n1509 全論十一見、於 T08n0223 全經零見；「檀那波羅蜜乃至一切種智」於 T08n0223 全經六見、於 T25n1509 全論零見——兩藏之譯名習慣各自成系，非本品一處之偶異，如實誌錄。
對照組（七串·兩藏各自見數誠實記·對位唯一）。 「魔為都嬈亂諸菩薩？有不嬈亂者？」〔T25 0603a18〕／〔T08 0356b09〕；「有嬈者，有不嬈者。」〔T25 0603a19〕／〔T08 0356b10〕；「兩離薩婆若遠。」〔T25 0603b21〕／〔T08 0356c13〕；「今我境界宮殿不空，增益三惡道。」〔T25 0603b12〕／〔T08 0356c04〕；「魔之眷屬宮殿益多。」〔T25 0603b16〕／〔T08 0356c08〕；「菩薩、菩薩共住，相視當如世尊。」〔T25 0603c08〕／〔T08 0357a01〕；「菩薩摩訶薩如是學者，是為同學。」〔T25 0603c13〕／〔T08 0357a06〕。以上七串之漢字流，於 T25n1509 全論與 T08n0223 全經各唯一見（本帳 逐串於兩藏底本以 markup 容錯法獨立重掃，非轉抄），對位唯一、無他品可淆。另誌兩串之見數不為一者，以免以估值充數：「不雜餘心心數法者，不從小功德來。」於本論本品內二見〔T25 0602c02〕〔T25 0602c03〕、於所釋經本品內亦二見〔T08 0355c21〕〔T08 0355c22〕（帝釋白佛一見、佛可其言重牒一見，兩藏同構）；「是我真伴」於 T25n1509 全論三見（〔T25 0226b08〕〔T25 0603c10〕〔T25 0604b22〕，首見在本品之外）、於 T08n0223 全經一見〔T08 0357a02〕。判為「同品異名」（品身逐字幾近同文，品名兩造之異見上）。本論【論】層為論體之結構性擴增，所釋經無此層，非異文。
五、般若義眼
本品之眼，在一「同」字落到實處——不是義理上的同見，是兩個修行人坐在同一條船上時彼此如何相待。其義可約為五重。
其一，功德之判準在雜不雜，不在多寡。經開卷即以「不雜餘心心數法者，不從小功德來。」〔T25 0602c02〕立全品之秤；佛所以反問十善道、四禪、四無量心、四無色定之格量，論自釋其意：「是福德雖多，離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」〔T25 0603c27〕。多而可壞，不如少而不壞——「如草芥雖多，不如一小金剛。」〔T25 0603c29〕。而所謂「雜」，論以四說層層剝之：惡心、惡心之勢力、二乘心、乃至無記散亂心。最末一說最深：「無記、散亂心雖非惡，以遮善道故，亦不令得入。」〔T25 0603c23〕——連不惡之心也算雜，因為判準不在善惡，在是否遮了般若之道。
其二，魔之愁，正是行人之驗。經寫魔於菩薩習學深般若時「皆生狐疑」〔T25 0603a11〕，及至菩薩不離般若，則「魔大愁毒，如箭入心。」〔T25 0603a15〕。魔不愁行十善者，不愁行五度而遠離般若者，不愁行般若而無方便力者——魔之愁有其精準的落點。所以魔愁一事，於行人不是威脅而是印證：魔若愁了，路走對了。論並提醒其反面：「若菩薩懈怠者，魔大歡喜：『是人自當墮落！』」〔T25 0604a29〕——魔之喜與愁，恰是一具反向的秤。
其三，魔得便之九事，事事不在外。經所列九事——先世聞而不信解、意疑實有實無、遠離善知識為惡知識所攝、遠離般若受惡法、語他人言「我尚不能得其底，汝復用聞、用學是般若波羅蜜為？」〔T25 0603b04〕、輕餘菩薩言「我行般若波羅蜜，行遠離空；汝無是功德。」〔T25 0603b06〕、與求聲聞道家共諍鬪、菩薩菩薩共諍鬪瞋恚罵詈、未受記菩薩向得記菩薩生惡心——無一是鬼神現形，全是同道之間的心。而其中五事直接落在口舌上：說深法以斷他人之學、恃名姓而輕行善者、與異乘共諍、與同乘共諍、向得記者生惡心。魔所得之「便」，就是修行人彼此之間那一點縫。經寫魔之所得極具體：「今我境界宮殿不空，增益三惡道。」〔T25 0603b12〕、「魔之眷屬宮殿益多。」〔T25 0603b16〕——諍鬪不只是失德，是替魔造宮殿。
其四，出罪之路在下屈，不在補功德。阿難之問極實：「是惡心乃經爾所劫數，於其中間，寧得出除不？」〔T25 0603b24〕；佛之答先斷後開：懷恨不悔不捨者「我不說有出，必當更爾所劫數」〔T25 0603b28〕。論釋其所以斷得如此決：「以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。」〔T25 0604b13〕——想用別處的功德來抵這裡的瞋，是抵不掉的，因為瞋未除則所作皆不淨。其所開者亦只一路：「不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」〔T25 0604b16〕。「下意」二字是全段之眼，經文說得更盡：「我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？」〔T25 0603c03〕——不是壓住瞋，是把自己放到橋梁的位置上。
其五，同學之同，是薩婆若心上的同。佛答阿難「菩薩、菩薩共住云何？」〔T25 0603c08〕一問，只出一句：「菩薩、菩薩共住，相視當如世尊。」〔T25 0603c08〕。何以能如此相視？因為「是我真伴，共乘一船，彼學我學」〔T25 0603c10〕——論配其實：「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」〔T25 0604b23〕。同乘一船者，彼之學即我之學，故無可輕慢；而船未到岸，故亦無可自恃。然則同學非無揀擇：「若是菩薩雜行、離薩婆若心，我不應如是學」〔T25 0603c11〕，論斷之曰「勝事應從他學，惡事應捨。」〔T25 0604b28〕——同的是薩婆若心，不是一切行止。全品收在一句因果上：「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」〔T25 0604b29〕——前半品所數的九種魔事，泰半是輕慢與瞋恨；同學之法一立，魔事自銷。魔愁與同學二名，至此合為一義。
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。本品古德覆讀兩家：釋所釋經之吉藏疏存完整專章，釋本論之慧影疏亦存專章（與品四十四以下數品「X46 零覆蓋」之情形不同，本品為反例，見第八目）；天台系唯湛然《止觀輔行傳弘決》兩處明引，智顗諸書零命中；均正書零命中。此目誌錄其所疏所引與本品之對應，不判各家詮釋高下。
吉藏《大品經義疏》（X24n0451）。 於所釋經〈魔愁品〉之逐文疏，起「魔愁品第六十二」〔X24n0451 0314c18〕，迄〔X24n0451 0315b16〕，次品「等學品第六十三」〔X24n0451 0315b17〕起前，覆本品經全篇。其可誌者五。
其一，品位與大科兼立名之由——「此是第三親近善友得無邊功德，為三：第一明不雜心得大功德，二明巧學般若令魔驚怖，第三廣明留難令行者識知。從第二段作名，故言魔愁。」〔X24n0451 0314c19〕：吉藏以三分科全品，而品名取第二科段之義。其下更出魔何以愁之界說：「然魔見行十善五戒、見行二乘，乃至見行五度無般若、見行般若無方便，乃至有所得一豪，有所得則不愁。」〔X24n0451 0314c21〕——以「有所得則不愁」反顯魔愁之所由，與本論經文「若菩薩摩訶薩不離般若波羅蜜時，魔大愁毒」〔T25 0603a14〕之下「魔大愁毒，如箭入心。」〔T25 0603a15〕同指而說法各異，如實分記。
其二，餘心四解——「不雜心數法者，釋上品行般若得功德義。」〔X24n0451 0315a02〕，「一解云：六弊心為餘心，二云二乘心為餘心，三云無記散亂心，四云一切有所得妨正觀者皆名餘心也。」〔X24n0451 0315a04〕：其數與本論四「有人言」相合，而第四解之內容不同——本論第四作「無記、散亂心雖非惡，以遮善道故，亦不令得入。」〔T25 0603c23〕，吉藏之第三即無記散亂心，第四別出「一切有所得妨正觀者」。二家立義小異，並錄不判。
其三，格量輕重之辨——「上品格化他行次故格量重，此品格其自行故格量輕。」〔X24n0451 0315a06〕；復自設問答：「問：法施品中舉滿十方恒沙教十善五通，不及自受持般若定，何乃舉一閻浮提耶？答：此中是略舉耳。又上是深行，此中格淺行也。」〔X24n0451 0315a07〕——以「略舉」與「淺行」兩義釋何以本品但舉一閻浮提。本論於此但釋福德之虛妄不牢固（見第二目），未及格量輕重之比較，兩家所重不同，如實分記。
其四，九事之科與魔之內外——「阿難總料簡上來義，上來數明魔亂行者，故今云菩薩盡有魔怨亦有無者，佛答：純淨心行般若者則外無魔，若內不純淨行故外有魔事」〔X24n0451 0315a19〕，「此中九事前亦兩兩相次」〔X24n0451 0315a23〕：吉藏以九事兩兩相次分之（心不信解／生疑、為惡友得／常行惡法、斷他／自謂己得輕慢、鬪諍），與本論經文之列次相值；其以內淨外無魔立義，與本論論段「深清淨心，行菩薩道，則無魔擾」〔T25 0604b03〕同指。
其五，共住段之訓——「共住云何下，大段第二、憑二忍心也。」〔X24n0451 0315b09〕；釋「如世尊」之故：「如世尊知者，當來皆是佛也，以有佛性故也。又眾生畢竟空，平等不二也。」〔X24n0451 0315b10〕——以佛性與畢竟空兩義釋相視如世尊；本論則但云「供養恭敬，當如視佛。」〔T25 0604b21〕，「是未來佛故。」〔T25 0604b21〕，唯出未來佛一義。又吉藏釋船喻作「六度為明四流水，佛道為彼岸。」〔X24n0451 0315b12〕，本論作「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」〔T25 0604b23〕——水之所配二家不同（吉藏作四流，本論作三界、三漏），並錄不判。
慧影《大智度論疏》（X46n0791）。 為釋本論之唯一古疏，僅殘卷存世；本品有完整專章，起〔X46n0791 0905b07〕，迄次品「釋等學品第六十三」〔X46n0791 0905c20〕起前，另於卷首總目列「釋同學品第六十二」〔X46n0791 0794b21〕。其可誌者四。
其一，自編號 -1 與品位——「第六十一品者，名為同學品，即是上信門中大分第三。」〔X46n0791 0905b07〕：慧影自稱本品為「第六十一品」，較底本少一；次品同款作「第六十二品者，名為等學品。」〔X46n0791 0905c20〕——疏家內部編號自成一系，與石本之 -1 階同向而來源有別，如實分記。其判本品在全論中之位，並出四品一周之說：「此品明脩和敬成就生忍，令同上信明於一學，次等學品明因於平等得於法忍。」〔X46n0791 0905b09〕——以生忍／法忍配同學／等學二品，本論無此配，係慧影自立之科。
其二，二分之科——「就此品中大有二分：第一明天主讚嘆脩者之德，及校量勝劣明華報等義；第二明示行同住和敬視如世尊成於生忍。」〔X46n0791 0905b15〕，其第二分之起處自標：「共住云何已下品之第二。明脩和敬具足生忍，不行雜學脩一大乘，明同學之義也。」〔X46n0791 0905c09〕——與吉藏之三分科異（吉藏作三、慧影作二），二家科判各立，並錄不判。
其三，釋「無方便力者」引《勝鬘》——「夫人經云若於無量世行六波羅蜜，不如守此經卷者」〔X46n0791 0905b20〕，慧影出前人之執而辨之，並以彼經題自釋：「彼經亦爾，題云勝鬘師子吼一乘大方便經。」〔X46n0791 0905b23〕——以彼經自標「大方便」證其所謂「不如守此經卷」者，乃「無方便者」與「有方便者」之比，非六度不如一經卷。本論於「無方便力」一語無釋，此為慧影所獨出，如實誌錄。
其四，隨文短釋二處——釋論主起論之意：「上論乃云是大菩薩，而阿含經亦言是須陀洹等者，並是談其迹也」〔X46n0791 0905c16〕（釋帝釋得聲聞道一事之本迹）；釋不可出罪：「以此義故說不出，非是永不可出也。」〔X46n0791 0905c18〕——以「非永不可出」收本論「我不說有出」〔T25 0603b28〕之語，與本論下文「下意懺悔者，補爾所劫乃得發大莊嚴」〔T25 0604b16〕之開路相值。慧影全章多以「當說」「當一一說」為節收語，屬其疏體，非缺釋。
湛然《止觀輔行傳弘決》（T46n1912）·兩處明引。 其一，釋善知識互相敬重一節，引本品經文：「互相敬重如視世尊等者。若相尊敬則道法互增。」〔T46n1912 0267b08〕，「故大論八十一云。佛告阿難。菩薩摩訶薩共住相視。當如世尊。何以故。是我真伴如共乘一船。彼學我學。」〔T46n1912 0267b09〕——與本論「菩薩、菩薩共住，相視當如世尊。」〔T25 0603c08〕、「是我真伴，共乘一船，彼學我學」〔T25 0603c10〕逐字相值（湛然作「如共乘一船」，多一「如」字）。其二，釋魔事一節，引本品魔嬈九因緣：「大論八十一云。阿難問佛。魔為都嬈一切菩薩。亦有不嬈者耶。佛言。有嬈不嬈。」〔T46n1912 0409c03〕，其下約引九事並收以「若無是事甚深清淨者則無魔惱」——與本論〔T25 0603a18〕以下之問答及論段「深清淨心，行菩薩道，則無魔擾」〔T25 0604b03〕相值。此二引皆標「大論八十一」，而本品實在卷七十七（底本；石本作卷七十八）——古德引卷與底本卷第不合，誌其關聯，不判成因（同品五十七「大論七十八」型之既誌）。此二引為約引，非逐字全同，繫屬已如上分記：「」內為湛然原文，非本論原文。
智顗《摩訶止觀》（T46n1911）·《法華玄義》（T33n1716）·《法華玄義釋籤》（T33n1717）·零命中（如實誌）。 本帳 於三檔全檔獨立回搜「同學品」「魔愁」「共乘一船」「真伴」「彼學我學」五串，皆零命中——本品於此三書無明稱之引，候補不登，如實誌錄負結果。
均正《大乘四論玄義》（X46n0784）·零命中（如實誌）。 同五串於全檔回搜零命中，均正於本品無具名引，如實誌錄。
七、互讀與承衍
本品之義脈，前後相承者有四，皆此目所誌，不代定讀。
其一，『魔事』之品次承衍（論主自證·硬鏈本論自身）。 論釋佛更歎行深般若菩薩之威德時，自指前品：「惡魔是菩薩怨賊，常求菩薩便，如〈魔品〉中說。」〔T25 0604a27〕——「如〈魔品〉中說」五字之漢字流於 T25n1509 全論二見（〔T25 0604a28〕、〔T25 0636b01〕），本品一見，本帳 逐串重掃所得。所指即品四十六〈魔事品〉——該品廣列留難諸相、立四魔之目、訓「魔，秦言能奪命者」；本品不重列其目，唯取魔之愁喜為驗人之秤，故論主逕以「如〈魔品〉中說」略之。前品說魔之相，本品說魔之情，品次相生，誌其承。
其二，『彼學我學—等學』之品次前指。 本品末句「是為同學」〔T25 0603c14〕，次品即〈等學品第六十三〉〔T25 0604c02〕。慧影疏於此承接處自出其配：「此品明脩和敬成就生忍，令同上信明於一學，次等學品明因於平等得於法忍。」〔X46n0791 0905b09〕——以生忍配同學、法忍配等學。本論本品內無前指次品之明文（本帳 於本品範圍逐字查「等學」零命中），故此配屬慧影之科，非論主自陳，如實分記，誌其關聯不代定讀。
其三，『魔愁』一名與經文之繫（兩藏同證）。 品名之異造「魔愁」，其所本在經文「魔大愁毒」〔T25 0603a15〕／所釋經「魔復大愁毒」〔T08 0356b05〕。本帳 雙向重掃：「大愁毒如箭入心」之漢字流於 T25n1509 全論二見（〔T25 0603a15〕〔T25 0621b15〕）、於 T08n0223 全經三見（〔T08 0305a16〕〔T08 0356b06〕〔T08 0364c26〕）——此語非本品所專有，故「魔愁」之為品名，其取捨在科段而不在語之孤見；吉藏「從第二段作名，故言魔愁」〔X24n0451 0314c21〕一語正著此意。誌其關聯，不判兩名孰先。
其四，寶庫掛鏈（穩定徵引·軟引）。 本品「相視當如世尊」之共住法、「真伴，共乘一船」之喻與其六度為船之訓、「彼學我學」而「若是菩薩雜行、離薩婆若心，我不應如是學」之揀擇、與「下意懺悔」之出罪一路，為後世論僧中和敬、論同行相待之所本，落穩定徵引〔T25n1509 同學品·卷七十七〕；諸帙引本論處尚未定稿，故軟引，俟其逐字核存。此屬般若義下貫行門之承衍，誌錄不判。
八、校本與版本說明
本品底本為《大智度論》卷七十七〔T25 0602b26–0604c02〕（品身正文自品題〔T25 0602b26〕起，終於「是則名菩薩同學」句迄〔T25 0604c01〕；次品品題〔T25 0604c02〕前；本品範圍內無卷末題）；所釋經校本為《摩訶般若波羅蜜經》〈魔愁品〉〔T08 0355c16–0357a08〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆所釋經〔X24n0451 0314c18–0315b16〕）與慧影《大智度論疏》（X46n0791，覆本論〔X46n0791 0905b07–0905c19〕）；均正《大乘四論玄義》（X46n0784）本品零命中、智顗二書及《釋籤》零命中（見第六目）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石（石山寺本）諸本及 CBETA 校之異——本品四十條之帳內未見聖乙本入帳；聖本唯一見，在【經】結構標記之 star 注（下帳第一條）。
品題校記（品名兩造與 -1 階之底據·專列·不入四十條之帳）。 品題〔T25 0602b26〕之注 n="0602016"（type=mod）底本全文原樣：「卷第七十八首【石】，（（大智…二））十二字＝（（大智論釋魔愁品第六十二））十一字【宋】【宮】但上註二下宮本有品字，（（大智度論釋魔愁品第六十二））十二字【元】，（（釋魔愁品第六十二））八字【明】，（（摩訶般若波羅蜜品第六十一同學品七十八））十八字【石】」——此即品名兩造、石本 -1 階與石本卷端記之底據，如實並錄，不強加調解（析論見第四目）。此注之錨為 <anchor type="circle"/> 型點錨（繫於 <head><title> 之內，無 beg／end 對），故不入工作底本四十條之帳；本帳仍以四十條為帳數，此品題注不入四十條之帳，另列於此。 又前品收尾處兩注「卷第七十七終【石】」（n="0602015"）與「故【大】，（故釋第六十品竟，大智度經卷第七十七）【石】」（n="0602014"）皆在〔T25 0602b25〕，屬前品範圍，本帳不入帳，唯於第四目引其文以證石本卷次雙軌。
star 三枚·一枚跨品·兩枚品內（專列）。 本品範圍內 star anchor 三枚，本帳逐枚解其校勘條之對應目標並定位所屬品：
beg_852〔T25 0602b27〕【經】結構標記——corresp→note(0598011)〔T25 0598c24〕，屬品六十一〈夢中不證品〉範圍，跨品共用。該注底本全文原樣：「【經】【大】＊，〔－〕【宋】【宮】【聖】＊，不分卷及品【石】」——注層另帶石本「不分卷及品」一語，而 app 層之 rdg 唯 wit1／wit3／wit5（宋宮聖），故下帳第一條依 app 層錄作「〔－〕【宋】【宮】【聖】」而不含石本一語，兩層之差顯式標出。本帳 另核該 corresp id 於全檔僅二處引用（beg_852＝本品【經】標記、beg_855＝次品〈等學品〉之【經】標記），即此 star 為「【經】體例標記於宋宮聖三本俱缺、石本更不分卷品」之通則性說明，透過 star 機制掛回單一定義處，非本品特有之義理歧異。beg_853〔T25 0603b04〕「其」字——corresp→note(0603007)，即本品〔T25 0603a29〕之注（下帳第十三條），品內自共用。beg_854〔T25 0603c17〕「若」字——corresp→note(0603017)，即本品〔T25 0603c16〕之注（下帳第二十四條），品內自共用。
三枚之 corresp 目標既定，star 之分佈為一枚跨品、兩枚品內。star 目標之注文於底本帶「＊」記，本帳依底本原樣保留（下帳第一、十三、十四、二十四、二十五條）。
CBETA 校訂層一條（非傳統諸本並陳型·專列）。 〔T25 0603a11〕「狐（K14n0549_p1272a15）【CB】【麗-CB】｜孤【大】」（下帳第十條）——其注型為增補型，本讀之內含 K14n0549_p1272a15 之對讀附註（指高麗藏電子版之對應位置），非底本正文字元，亦非另一寫本；即 CBETA 據麗藏校訂底本【大】之「孤」為「狐」（「皆生狐疑」），無宋元明宮聖石等傳統 witness 標記，屬 CBETA 現代校勘層，本版讀者面從 CBETA 現行文本讀法。工作底本清單以圓括號錄其對讀附註，本帳原樣保留。
校記附註（傍註）二條·原樣保留（專列）。 本品校記之內含底本夾註二處，底本之括注子語，本帳原樣保留不刪：其一，〔T25 0604b27〕「心【大】｜心雖行薩婆若【石】」（下帳第三十九條）——石本於「離薩婆若心」下增「雖行薩婆若」五字，屬義理負載之增文，如實誌錄；其二，〔T25 0604c01〕「學【大】｜學釋六十一品竟【石】」（下帳第四十條）——括注內即石本之品末收束記，並為 -1 階之第二端證（見第四目）。
校勘總帳（四十條全量對帳·底本原樣）。 下依底本出現序全量列之，內含 star 三條，隨條標明其 corresp 目標與所屬品。異本讀法並列保存，正文仍從現行底本讀法：
app 條（四十·底本出現序·star-corresp 隨條標明）
- 〔T25 0602b27〕【經】【大】＊｜〔－〕【宋】【宮】【聖】＊（結構標記存否注·star·corresp→note(0598011)＝品六十一〈夢中不證品〉〔T25 0598c24〕注·跨品共用·該注另帶「不分卷及品【石】」一語不在 app 層·見上專列）
- 〔T25 0602b29〕受【大】｜〔－〕【宋】【宮】（宋宮刪「受」字·所成之讀正是所釋經底本之讀·見第四目）
- 〔T25 0602c02〕雜【大】｜離【石】
- 〔T25 0602c12〕心【大】｜心尚【元】【明】
- 〔T25 0602c14〕說【大】｜說修【石】
- 〔T25 0603a04〕無【大】｜無有【石】
- 〔T25 0603a05〕諸【大】｜〔－〕【石】
- 〔T25 0603a05〕以【大】｜以是【石】
- 〔T25 0603a08〕皆【大】｜是【石】
- 〔T25 0603a11〕狐（K14n0549_p1272a15）【CB】【麗-CB】｜孤【大】（CBETA 校訂層·底本 note 型 type="add"·lem 內含 cf1 對讀附註·無傳統 witness·見上專列）
- 〔T25 0603a16〕薩婆【大】｜菩波【石】
- 〔T25 0603a17〕亂念【大】｜念亂【石】
- 〔T25 0603a29〕其【大】＊｜〔－〕【宋】【元】【明】【宮】【石】＊（star 定義處·note(0603007)·底本注原樣作「其【大】＊，〔－〕【宋】【元】【明】【宮】＊【石】」·＊記位置照底本誌·所共用者見下一 star 條）
- 〔T25 0603b04〕其【大】＊｜〔－〕【宮】＊（star·corresp→note(0603007)＝本品〔T25 0603a29〕注·品內共用·app 層 rdg 唯宮本）
- 〔T25 0603b08〕姓【大】｜性【宋】
- 〔T25 0603b10〕虛【大】｜空【石】
- 〔T25 0603b11〕在如【大】｜如在【宋】【元】【明】
- 〔T25 0603b18〕家【大】｜家者【宋】【元】【明】【宮】
- 〔T25 0603b23〕劫【大】｜却【宋】【宮】｜起【石】
- 〔T25 0603b25〕所【大】｜所所【石】
- 〔T25 0603b25〕劫數【大】｜數劫【宋】【宮】
- 〔T25 0603b27〕共【大】｜苦【宋】【宮】
- 〔T25 0603b27〕鬪諍【大】｜淨鬪【石】
- 〔T25 0603c16〕若【大】＊｜若波羅蜜【石】＊（star 定義處·note(0603017)·所共用者見下一 star 條）
- 〔T25 0603c17〕若【大】＊｜若波羅蜜【石】＊（star·corresp→note(0603017)＝本品〔T25 0603c16〕注·品內共用）
- 〔T25 0603c19〕行【大】｜〔－〕【宮】【石】
- 〔T25 0603c28〕不【大】｜無【石】
- 〔T25 0604a02〕作【大】｜住【宋】【元】【明】【宮】【石】
- 〔T25 0604a11〕道【大】｜〔－〕【宋】【宮】
- 〔T25 0604a14〕雜【大】｜離【宋】【元】【明】【宮】（與第三條〔T25 0602c02〕同組異讀·經論兩處石本／宋元明宮各以「離」易「雜」·如實並誌）
- 〔T25 0604a24〕佛【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0604a25〕告阿難【大】｜〔－〕【石】
- 〔T25 0604a25〕歎【大】｜難【宋】【元】【明】【宮】
- 〔T25 0604a26〕有大【大】｜大有【石】
- 〔T25 0604b05〕者【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0604b12〕憍慢【大】｜慢憍【宋】【元】【明】
- 〔T25 0604b13〕可【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0604b25〕學者【大】｜〔－〕【石】｜者【宮】
- 〔T25 0604b27〕心【大】｜心雖行薩婆若【石】（石本增文五字·義理負載·見上專列）
- 〔T25 0604c01〕學【大】｜學釋六十一品竟【石】（校記附註〔傍註〕原樣保留·石本品末收束記·-1 階第二端證·見第四目）
以上四十條與工作底本錨點校記之數機械相合（工作底本檔末清單四十條·機械重計值四十），star 之目標已隨條標明。品題注、star 三枚、CBETA 校訂層一條、校記附註二條已於上文專列；品題注不入此四十條之帳，已於上文顯式標出。
所釋經 witness 對讀（已展開六處·餘未展開·誌闕待補）。 所釋經 T223 側本品對讀範圍〔T08 0355c16–0357a08〕內，本帳 逐條掃得編號注十四條、star 錨四枚；其與本論互印之六處異文（甚深難見·受持／持·厄難／危難·阿鞞跋致／阿惟越致·船／舡·檀波羅蜜／檀那波羅蜜）與品題之鏡像兩讀，已逐條誌於第四目。餘條之逐條並錄未展開，據實誌其未展開，待後續補查，不以估值充數。
I. Structural Placement
Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters; it lies wholly within Fascicle 77, as a single unit. Fascicle 77 begins at〔T25 0598c19〕 and ends at〔T25 0607c17〕; the title to which its fascicle head is tied is still that of the preceding chapter—「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〕; that is, Fascicle 77 opens with the continuation title of the preceding chapter. This chapter's title, 「大智度論釋同學品第六十二」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Training Alike, the Sixty-second"〔T25 0602b26〕, arises directly after the end of the preceding chapter, "Not Realising It in a Dream", the Sixty-first, and at the head of the chapter there is no fascicle title and no signature of author or translator. The body of the chapter ends with the sentence 「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」 tr. "If the bodhisattva trains in this way, the matters of slighting and hatred all cease; this then is called the bodhisattvas' training alike."〔T25 0604b29〕, running to〔T25 0604c01〕, and the title of the next chapter, 「大智度論釋等學品第六十三」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Equal Training, the Sixty-third"〔T25 0604c02〕, follows directly after it; within the range of this chapter there is no fascicle-end title—Fascicle 77 is finished only at〔T25 0607c17〕, and in between it still holds the whole of the next chapter, "Equal Training". This chapter is therefore of the type placed mid-fascicle · not touching a fascicle boundary—it differs from the 「卷首起題·卷內未竟即續次品」 tr. "title at the head of the fascicle · the fascicle not yet finished, continuing straight into the next chapter" of Chapter 46, "The Deeds of Māra", differs from the fascicle-crossing type of Chapter 48, "The Mother of the Buddhas", and differs also from the 「居卷末·品尾繫卷尾」 tr. "placed at the end of the fascicle · the chapter's end tied to the fascicle's end" of Chapter 53, "Tending toward Omniscience".
The whole chapter has two thousand eight hundred and ninety-nine pure Chinese characters (the mechanically recounted value · agreeing with the figure recorded in the working draft), one of the light chapters among the recent several. The structure within the chapter is one 【經】 and one 【論】, a single unit: 【經】〔T25 0602b27〕, 【論】〔T25 0603c15〕. The 【經】 marker has a collation note: the Song, Palace, and Shōgozō texts lack this structural marker (that note also records of the Ishiyama text 「不分卷及品」 tr. "no division of fascicle or chapter"; see Section VIII); the 【論】 marker has no collation note—whether a marker is present or absent belongs to the layer of the base text's transmission, and the structural count still follows the labels of the base text.
The number of questions and answers, and the speaker structure: Sūtra ① opens with Śakra Devānām Indra addressing the Buddha〔T25 0602b27〕; the Buddha approves his words and asks back with a weighing〔T25 0602c02〕; in between, a bhikṣu speaks to Śakra〔T25 0602c10〕, and Śakra answers the bhikṣu and sets out for himself the causes and conditions of the one who surpasses〔T25 0602c12〕; then it turns to Ānanda's own thought〔T25 0603a06〕, Śakra, knowing what he thought, speaks to him〔T25 0603a07〕, and the Buddha approves what Śakra has said and teaches at length on the deeds of Māra〔T25 0603a08〕. Below this, Ānanda's three questions and three answers all have explicit wording: 〔T25 0603a17〕「阿難白佛言」 tr. "Ānanda said to the Buddha" / 〔T25 0603a18〕「佛告阿難」 tr. "the Buddha told Ānanda", 〔T25 0603a19〕「阿難白佛言」 tr. "Ānanda said to the Buddha" / 〔T25 0603a20〕「佛言」 tr. "the Buddha said", 〔T25 0603b24〕「阿難白佛言」 tr. "Ānanda said to the Buddha" / 〔T25 0603b26〕「佛告阿難」 tr. "the Buddha told Ānanda", and at the end Sūtra ① is closed with 〔T25 0603c07〕「阿難白佛言」 tr. "Ānanda said to the Buddha" / 〔T25 0603c08〕「佛告阿難」 tr. "the Buddha told Ānanda". Within the range of this chapter 「阿難白佛言」 tr. "Ānanda said to the Buddha" is seen four times (〔T25 0603a17〕〔T25 0603a19〕〔T25 0603b24〕〔T25 0603c07〕), 「佛告阿難」 tr. "the Buddha told Ānanda" five times (one of them,〔T25 0604a25〕, lies in the treatise section and is the treatise-author's restatement in narrative form, not an on-the-spot change of speaker), and 「復次，阿難！」 tr. "Furthermore, Ānanda!" seven times (〔T25 0603a14〕〔T25 0603a22〕〔T25 0603a24〕〔T25 0603a28〕〔T25 0603b02〕〔T25 0603b05〕〔T25 0603b21〕), as located one by one by this apparatus in the stream of Chinese characters; these seven places are all the Buddha's continuous teaching, with no marker of a change of speaker seen, and belong to the ordinary style of this sūtra. The passage of Ānanda at〔T25 0603a06〕 is the inner reflection of 「作是念」 tr. "had this thought", with no outside recipient; in nature it differs from question and answer, and is recorded separately, as it is.
Treatise ① begins the treatise with 「釋曰：」 tr. "Explanation:"〔T25 0603c15〕 (a marker for beginning the treatise, not counted in the number of question-and-answer pairs), and has five formal groups of questions and answers: 〔T25 0604a01〕 question / 〔T25 0604a02〕 answer, 〔T25 0604a17〕 question / 〔T25 0604a18〕 answer, 〔T25 0604a20〕 question / 〔T25 0604a21〕 answer, 〔T25 0604b05〕 question / 〔T25 0604b07〕 answer, 〔T25 0604b17〕 question / 〔T25 0604b17〕 answer—this apparatus independently recounted character by character and found five of 「問曰：」 tr. "Question:" and five of 「答曰：」 tr. "Answer:", agreeing with the loci of the five groups located in the stream of Chinese characters. 「有人言」 tr. "someone says" is seen five times: the first four are gathered at〔T25 0603c20〕〔T25 0603c21〕〔T25 0603c22〕〔T25 0603c23〕, setting out side by side four accounts of 「餘心、心數法雜」 tr. "mixed with other minds and mental-factor dharmas"; the fifth, at〔T25 0604b01〕, alone sets out 「一切菩薩應有魔怨。」 tr. "All bodhisattvas must have Māra as enemy."〔T25 0604b02〕 in order to lead into Ānanda's question; in nature it differs from the first four, and is distinguished as it is.
The matters in Sūtra ① by which Māra finds his opening are listed item by item in the base text: the type 「魔得其便」 tr. "Māra finds his opening" is seen five times (〔T25 0603a22〕〔T25 0603a24〕〔T25 0603a27〕〔T25 0603a29〕〔T25 0603b05〕), the type 「大歡喜踊躍」 tr. "greatly rejoices and leaps for joy" three times (〔T25 0603b07〕〔T25 0603b17〕〔T25 0603b20〕), and at the end comes the one matter of the bodhisattva who has not received the prediction giving rise to an evil mind toward the bodhisattva who has received the prediction〔T25 0603b21〕—nine matters in all. Jizang's commentary here also makes it nine—「此中九事前亦兩兩相次」 tr. "Here the nine matters, as before, follow one another in pairs"〔X24n0451 0315a23〕 (see Section VI); the numbers of the two sides agree.
II. Terms Examined
Training alike. The general name of the whole chapter; its sūtra evidence lies in the one sentence at the end of the chapter: 「菩薩摩訶薩如是學者，是為同學。」 tr. "The bodhisattva-mahāsattva who trains in this way—this is training alike."〔T25 0603c13〕. The items of what is trained are given by the sūtra text itself: 「是我真伴，共乘一船，彼學我學，所謂檀波羅蜜乃至一切種智。」 tr. "This is my true companion, riding together in one boat; what he trains in I train in, namely dānapāramitā and so on up to the omniscience of all kinds."〔T25 0603c10〕—the 「學」 tr. "train" of ‘what he trains in I train in’ is the full breadth of the six perfections and so on up to the omniscience of all kinds. The treatise explains the bounds of this training: 「彼所學者，我亦應學。」 tr. "What he trains in, I too should train in."〔T25 0604b24〕, 「所謂六波羅蜜等，同戒、同見、同道。」 tr. "Namely the six perfections and the rest: the same precepts, the same view, the same path."〔T25 0604b25〕—the ‘alike’ of training alike is being alike in three things, precepts, view, and path, not being alike in name and rank. And what is not to be trained in also has explicit wording: 「若是菩薩雜行、離薩婆若心，我不應如是學」 tr. "If this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way"〔T25 0603c11〕, and the treatise gathers it up: 「勝事應從他學，惡事應捨。」 tr. "In excellent matters one should train after the other; evil matters should be abandoned."〔T25 0604b28〕—training alike is not going along with everything wholesale; it is being alike upon the mind of sarvajñā. The chapter's closing summary: 「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」 tr. "If the bodhisattva trains in this way, the matters of slighting and hatred all cease; this then is called the bodhisattvas' training alike."〔T25 0604b29〕.
Māra's grief. That on which the chapter's other name rests (for the two lines of chapter names see Section IV). Its words are in the sūtra: 「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 part from prajñāpāramitā, Māra is greatly grieved and pained, as though an arrow had entered his heart."〔T25 0603a14〕—Māra's grief arises precisely because the bodhisattva does not part from prajñā. Jizang sets up the name from this: 「從第二段作名，故言魔愁。」 tr. "The name is made from the second section; therefore it is called Māra's Grief."〔X24n0451 0314c21〕. In the sūtra explained, at the same place, it reads 「魔復大愁毒，如箭入心。」 tr. "Māra again is greatly grieved and pained, as though an arrow had entered his heart."〔T08 0356b05〕, with one character more, 「復」 tr. "again" (see Section IV).
Mixed with other minds and mental-factor dharmas. The key item of glossing in this chapter. The sūtra takes it as the measure for obtaining immeasurable merit by receiving and upholding prajñā: 「不雜餘心心數法者，不從小功德來。」 tr. "One who is not mixed with other minds and mental-factor dharmas has not come from small merit."〔T25 0602c02〕; the treatise first extends its meaning: 「是人讀誦般若，乃至阿耨多羅三藐三菩提，不令餘心、心數雜者，得如上所說功德。」 tr. "If this person reads and recites prajñā, and so on up to anuttarā samyaksaṃbodhi, and does not let other minds and mental factors mix in, he obtains the merit spoken of above."〔T25 0603c16〕, 「但從聞說而不能行餘心不入者，雖得功德，不名為無上。」 tr. "One who merely hears it taught but cannot practise keeping other minds from entering obtains merit, yet it is not called unsurpassed."〔T25 0603c18〕. Below this, with four 「有人言」 tr. "someone says", four accounts are set out side by side: 「慳貪等及破六波羅蜜惡心是。」 tr. "It is the evil minds of stinginess, greed, and the rest, and those that break the six perfections."〔T25 0603c21〕, 「但不令惡心增長、成其勢力，來則滅除。」 tr. "It is only that an evil mind is not allowed to grow and gain its strength; when it comes, it is extinguished."〔T25 0603c21〕, 「不令聲聞、辟支佛心得入。」 tr. "The mind of the śrāvaka and the pratyekabuddha is not allowed to enter."〔T25 0603c23〕, 「無記、散亂心雖非惡，以遮善道故，亦不令得入。」 tr. "The indeterminate and scattered mind, though not evil, because it blocks the wholesome path, is also not allowed to enter."〔T25 0603c23〕—the four accounts go from coarse to fine: the evil mind, the strength of the evil mind, the mind of the two vehicles, the indeterminate and scattered mind. Jizang's commentary also lists four (see Section VI).
Without the power of skilful means. The last step of Śakra's weighing. The sūtra: 「亦勝菩薩行般若波羅蜜無方便力者。」 tr. "He also surpasses the bodhisattva who practises prajñāpāramitā without the power of skilful means."〔T25 0602c20〕—one who practises prajñā but is without the power of skilful means is still among those surpassed. Huiying's commentary here cites the Śrīmālā to set up its explanation (see Section VI).
True companion · riding together in one boat. The simile of dwelling together and its gloss. The sūtra: 「是我真伴，共乘一船，彼學我學」 tr. "This is my true companion, riding together in one boat; what he trains in I train in"〔T25 0603c10〕; the treatise in its last passage gives its own matching: 「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」 tr. "The boat is the six perfections; the three realms and the three outflows are the water; the further shore is the Buddha path."〔T25 0604b23〕—the boat, the water, and the shore: all three things have something they point to; it is not a simile set up at large. When the treatise cites the sūtra it reads 「是我真伴，俱到佛道，共乘一船。」 tr. "This is my true companion; together we reach the Buddha path, riding together in one boat."〔T25 0604b22〕, having the four characters 「俱到佛道」 tr. "together we reach the Buddha path" more than the sūtra text and lacking 「彼學我學」 tr. "what he trains in I train in" (the ordinary way of the treatise-author's quoting of the sūtra; recorded separately, as it is).
The four hundred and four sicknesses · merit in the present life. The sūtra lists the present-life fruits of one who practises prajñā as taught: 「是菩薩諸所有世間厄難勤苦之事永無復有」 tr. "For this bodhisattva, all the worldly calamities and toilsome sufferings there are will never exist again"〔T25 0603a03〕, 「一切世間有四百四病，是菩薩身中無是諸病。」 tr. "In all the world there are the four hundred and four sicknesses; in this bodhisattva's body there are none of these sicknesses."〔T25 0603a04〕, 「以行深般若波羅蜜故，得是現世功德。」 tr. "Because he practises the deep prajñāpāramitā, he obtains this merit in the present life."〔T25 0603a05〕. The phrase 「四百四病」 tr. "the four hundred and four sicknesses" is seen seven times in the whole of this treatise, once in this chapter, as found by this apparatus in a fresh scan of the stream of Chinese characters. In the sūtra explained, at the same place, it reads 「危難」 tr. "perils" (see Section IV).
Repenting with a lowly intent · the great adornment. The pivot of emerging from sin. The sūtra: 「若不捨一切種智，然後乃補爾所劫大莊嚴。」 tr. "If he does not abandon the omniscience of all kinds, only thereafter does he make up the great adornment of that number of kalpas."〔T25 0603b23〕; the treatise explains why he cannot emerge: 「以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。」 tr. "Because he holds resentment, though he makes other merit, none of it is pure; because it is not pure it has no strength; because it has no strength it cannot extinguish the sin."〔T25 0604b13〕, while why he can emerge lies in 「不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」 tr. "One who does not abandon omniscience and with a lowly intent repents makes up that number of kalpas, and only then arouses the great adornment."〔T25 0604b16〕—「下意」 tr. "a lowly intent" means bending oneself, and points to the same thing as the sūtra text's 「我當為一切眾生下屈」 tr. "I should bow low for the sake of all beings"〔T25 0603c02〕. The four characters 「下意懺悔」 tr. "with a lowly intent repents" are seen once in the whole of this treatise, namely here.
Sarvajñā · the omniscience of all kinds. In this chapter the two names are used side by side. The sūtra's sentence of measure uses the Sanskrit sound: 「若是菩薩雜行、離薩婆若心，我不應如是學」 tr. "If this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way"〔T25 0603c11〕; the items of training in the same passage use the Chinese rendering: 「所謂檀波羅蜜乃至一切種智。」 tr. "Namely dānapāramitā and so on up to the omniscience of all kinds."〔T25 0603c10〕. 「薩婆若」 tr. "sarvajñā" is seen six times within the range of this chapter (〔T25 0603a16〕〔T25 0603b19〕〔T25 0603b21〕〔T25 0603c12〕〔T25 0603c13〕〔T25 0604b27〕); the two names refer to one and the same thing; recorded separately, as it is.
III. Similes and Stories
This chapter has four key similes and one story cited, all tied to the meaning being explained, none set up at large.
As though an arrow had entered his heart (the simile of Māra's grief). The sūtra writes of what Māra cannot bear: 「魔大愁毒，如箭入心。」 tr. "Māra is greatly grieved and pained, as though an arrow had entered his heart."〔T25 0603a15〕—the grief is not vexation; it is the pain of being struck by an arrow. Immediately below comes the letting loose of great fire and wind, rising in all four directions, 「欲令菩薩心沒、恐怖、懈怠，於薩婆若中乃至起一亂念。」 tr. "wishing to make the bodhisattva's mind sink, be terrified, and grow lazy, and within sarvajñā give rise to even a single disordered thought."〔T25 0603a16〕; what Māra seeks is extremely small—only one disordered thought—and what makes him so urgent is precisely that the bodhisattva does not part from prajñā. The force of the simile lies in the two characters 「入心」 tr. "entered his heart": Māra's place of pain is in his heart, not in the objects.
Blades of grass and one small vajra (the simile of weighing). When the treatise explains why the Buddha weighs the beings of Jambudvīpa accomplishing the ten wholesome paths and so on up to the four formless absorptions against one who receives and upholds the deep prajñā, it brings out a simile of weighing on the scales: 「是福德雖多，離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」 tr. "Though this merit is much, because it is apart from the real mark of all dharmas it is false, not firm, impermanent, exhausted, and ceasing, and does not count as much"〔T25 0603c27〕, 「如草芥雖多，不如一小金剛。」 tr. "as blades of grass, though many, are not equal to one small vajra."〔T25 0603c29〕—much and heavy are not one matter; blades of grass can be heaped up, a vajra need not be heaped. That the weighing holds lies in quality, not in quantity.
The bridge · as one deaf, as one dumb (the simile of repentance and reform). The sūtra writes of the thought the bodhisattva has when he himself repents and reforms: 「我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？」 tr. "I should bear all beings treading upon me as upon a bridge, as one deaf, as one dumb; how could I answer people with evil words?"〔T25 0603c03〕—the bridge bears being trodden on and does not refuse; the deaf and the dumb bear abuse and do not answer. This simile is tied to the passage on emerging from sin, and shows the real mark of what is called 「下屈」 tr. "bowing low".
Brothers among the white-robed (the simile of contending together). When the treatise explains that bodhisattva and bodhisattva should not contend together, it takes the most ordinary and near matter of the world as a comparison: 「如白衣兄弟，不應共鬪；我是同法兄弟，亦不應共諍。」 tr. "As brothers among the white-robed should not fight together, so we, brothers in the same Dharma, likewise should not contend together."〔T25 0604b26〕—white-robed brothers share one bloodline; brothers in the same Dharma share one sarvajñā; if even the kinship of blood does not fight, how much less those riding together in one boat. This simile and the simile of 「共乘一船」 tr. "riding together in one boat" lock into each other before and after: the one boat speaks of going to the same place, the brothers speak of coming from the same source.
The story of the Sūtra of Holding the Mind (the one story cited). When the treatise explains why Śakra, able to teach the very deep prajñā before the Buddha, speaks of 「佛力」 tr. "the Buddha's power", it cites a matter from a sūtra as proof: 「如《持心經》說：『佛以光明威神入其身故，能於佛前難問有所說。』」 tr. "As the Sūtra of Holding the Mind says: ‘Because the Buddha's light and majestic power entered his body, he was able, before the Buddha, to pose difficult questions and have something to say.’"〔T25 0604a23〕, namely its 「佛以光明威神入其身故，能於佛前難問有所說。」 tr. "Because the Buddha's light and majestic power entered his body, he was able, before the Buddha, to pose difficult questions and have something to say."〔T25 0604a24〕—the story is cited precisely to explain the reality of the phrase 「皆佛威神」 tr. "all is the Buddha's majestic power"〔T25 0603a08〕. The words 「如《持心經》說」 tr. "as the Sūtra of Holding the Mind says" are seen three times in the whole of this treatise, once in this chapter.
IV. The Sūtra Passage Explained
The network of two lines of chapter names: Training Alike / Māra's Grief (recorded side by side without judgement). The name of this chapter comes in two lines; each is recorded according to the base texts. First, "Training Alike"—the chapter title of the base text of this treatise〔T25 0602b26〕 is 「大智度論釋同學品第六十二」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Training Alike, the Sixty-second", and its sūtra evidence is the sentence at the end of the chapter, 「是為同學」 tr. "this is training alike"〔T25 0603c14〕. Second, "Māra's Grief"—the Song and Palace editions read 「大智論釋魔愁品第六十二」 tr. "Treatise on Great Wisdom, Commentary on the Chapter on Māra's Grief, the Sixty-second" (eleven characters · 「大智論」 tr. "Treatise on Great Wisdom" omits the one character 「度」 tr. "crossing" · the Palace edition further differs in having the character 「品」 tr. "chapter"), the Yuan edition reads 「大智度論釋魔愁品第六十二」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Māra's Grief, the Sixty-second" (twelve characters), and the Ming edition reads 「釋魔愁品第六十二」 tr. "Commentary on the Chapter on Māra's Grief, the Sixty-second" (eight characters · deleting 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa"); all three forms name the chapter 「魔愁」 tr. "Māra's grief", and what they rest on is the phrase of the sūtra text 「魔大愁毒」 tr. "Māra is greatly grieved and pained"〔T25 0603a15〕. The Ishiyama text reads 「摩訶般若波羅蜜品第六十一同學品七十八」 tr. "Mahāprajñāpāramitā, Chapter the Sixty-first, Chapter on Training Alike, seventy-eight" (the sūtra-title form · chapter order -1 · the title's name the same as the base text, 「同學品」 tr. "Chapter on Training Alike" · with the Ishiyama text's own fascicle number, 「七十八」 tr. "seventy-eight", appended at the end). The two names each take one meaning of this chapter: the base text takes 「同學」 tr. "training alike" from the end of the chapter; the Song, Palace, Yuan, and Ming take 「魔愁」 tr. "Māra's grief" from the middle of the chapter; recorded side by side without judgement. Jizang states for himself the reason for setting up the name 「魔愁」 tr. "Māra's grief" (see Section VI); his account can be recorded as related.
The -1 step of chapter order (continuing in the Ishiyama text · together with the fascicle number). The Ishiyama text's chapter title reads 「第六十一」 tr. "the Sixty-first", one less than the base text's 「第六十二」 tr. "the Sixty-second", in the same direction and by the same amount as the chapters advancing one by one from Chapter 44 onward—the chain of the -1 step continues in this chapter. Within the range of this chapter one more end of the -1 step is seen: in the note on the character 「學」 tr. "train" at the end of the chapter, the Ishiyama text reads 「學（釋六十一品竟）」 tr. "train (the commentary on the sixty-first chapter is finished)" (entry forty of the ledger below)—the interlinear note of the type 「釋某品竟」 tr. "the commentary on such-and-such chapter is finished" at the chapter's end and the chapter title confirm each other on two levels, both reading 「六十一」 tr. "sixty-one"; it is not a lone witness. Huiying's commentary's own numbering also reads 「第六十一品」 tr. "the sixty-first chapter" (see Section VI), but that belongs to the commentator's internal numbering, not a variant reading of the base text; different in nature, it is distinguished as it is.
The double track of the Ishiyama fascicle numbering (the fascicle-head record within the note on the chapter title). The note on the chapter title〔T25 0602b26〕 first records 「卷第七十八首【石】」 tr. "head of Fascicle Seventy-eight (Ishiyama)"—the Ishiyama text takes the place of this chapter's title as the head of its Fascicle 78; paired with the two notes at the close of the preceding chapter, 「卷第七十七終【石】」 tr. "end of Fascicle Seventy-seven (Ishiyama)"〔T25 0602b25〕 and 「故（故釋第六十品竟，大智度經卷第七十七）【石】」 tr. "therefore (therefore the commentary on the sixtieth chapter is finished; Great Wisdom-Crossing Sūtra, Fascicle Seventy-seven) (Ishiyama)"〔T25 0602b25〕, it can be seen that the Ishiyama text's Fascicle 77 ends where the preceding chapter ends, and its Fascicle 78 begins at the title of this chapter. The base text has no fascicle boundary here (Fascicle 77 is finished only at〔T25 0607c17〕)—the double tracks of fascicle and chapter in the base text and in the Ishiyama text do not coincide; recorded as it is, without forcing an explanation. These two notes belong to the closing range of the preceding chapter and are not entered in this chapter's ledger of forty entries (see Section VIII).
The mirror-image two readings of the chapter title in the sūtra explained (the eye of this section). On the T223 side of the sūtra explained, the title of this chapter〔T08 0355c16〕 reads 「魔愁品第六十二」 tr. "Chapter on Māra's Grief, the Sixty-second", and its note says 「魔愁【大】，同學【宮】【聖】」 tr. "Māra's grief (Taishō); training alike (Palace, Shōgozō)"—the base text of T223 reads 「魔愁」 tr. "Māra's grief", while the Palace and Shōgozō texts, on the contrary, read 「同學」 tr. "training alike". Set against the note on the chapter title on the side of this treatise (the base text reads 「同學」 tr. "training alike"; the four editions Song, Palace, Yuan, and Ming read 「魔愁」 tr. "Māra's grief"), the collation notes of the two sides form exactly a mirror image: the base-text reading of this treatise (training alike) is precisely the reading of T223's variant texts, and the base-text reading of T223 (Māra's grief) is precisely the reading of this treatise's variant texts. The two readings of the chapter name, 「同學／魔愁」 tr. "Training Alike / Māra's Grief", are not an internal wavering within one canon but two readings, each standing side by side in the transmissions of the two canons; recorded as it is, without judging which is correct. The chapter title has in addition one interlinear note〔T08 0355c16〕, 「丹云…品【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "the Khitan says … chapter (Taishō); [absent] (Song, Yuan, Ming, Palace, Shōgozō)", and the original form of its reading is the interlinear note 「丹云同學品」 tr. "the Khitan edition says: Chapter on Training Alike"—the name marked by the Khitan interlinear note also reads 「同學品」 tr. "Chapter on Training Alike", of the same line as the base text of this treatise; recorded as it is.
The +1 offset of the n attribute of the T223 mulu (continuing). On the T223 side of the sūtra explained, the mulu of this chapter is marked n="63", while its displayed text marks 「62 魔愁品」 tr. "62 Chapter on Māra's Grief"〔T08 0355c16〕—the +1 offset of the n attribute has been seen repeatedly since Chapter 41, and continues in this chapter (following the standing convention already recorded at Chapter 48; not judged again). The chapters before and after are of the same pattern: 「61 夢誓品」 tr. "61 Chapter on the Dream Oath" n="62"〔T08 0351c07〕, 「63 等學品」 tr. "63 Chapter on Equal Training" n="64"〔T08 0357a08〕.
The chapter boundary tied to a fascicle boundary on the T223 side (differing from the side of this treatise). Fascicle 19 of the sūtra explained begins at〔T08 0355c13〕, with the translator's signature directly below it, and this chapter's title〔T08 0355c16〕 follows immediately—on the T223 side this chapter is tied to the head of the fascicle; the chapter ends at〔T08 0357a07〕, and the title of the next chapter, "Equal Training"〔T08 0357a08〕, follows immediately, not touching a fascicle boundary. On the side of this treatise it lies in the middle of Fascicle 77 (see Section I); the two transmissions do not agree in their division of fascicle and chapter at this chapter; further, the Ishiyama text takes this chapter as the head of its Fascicle 78 (see above), exactly in step with the T223 side's tying it to the fascicle head, but with a different fascicle number; this concurrence is recorded as it is, and not drawn into one matter.
Comparative reading of the full quoted sūtra (two-sided collation · six variant readings · recording at each place whether it has a collation note). Sūtra ① of this treatise and "Māra's Grief" of the sūtra explained are almost the same, word for word; they differ at six places:
- Very deep and hard to see—T223 reads 「是般若波羅蜜甚深難見，無諸憶想分別，畢竟離故。」 tr. "This prajñāpāramitā is very deep and hard to see, without any recollection, imagining, and discrimination, because it is ultimately separated from them."〔T08 0355c17〕; this treatise reads 「是般若波羅蜜無諸憶想分別，畢竟離故。」 tr. "This prajñāpāramitā is without any recollection, imagining, and discrimination, because it is ultimately separated from them."〔T25 0602b27〕, lacking the four characters 「甚深難見」 tr. "very deep and hard to see". On the T223 side these four characters have the note 「甚深難見【大】，〔－〕【聖】」 tr. "very deep and hard to see (Taishō); [absent] (Shōgozō)"〔T08 0355c18〕—the Shōgozō text lacks these four characters, agreeing exactly with the base text of this treatise; on the side of this treatise there is no collation note here.
- Receive and uphold / uphold—this treatise reads 「能受持、讀、誦、說、正憶念」 tr. "can receive and uphold, read, recite, teach, and rightly recollect"〔T25 0602b29〕; T223 reads 「能持讀誦說，正憶念、親近、如說行」 tr. "can uphold, read, recite, and teach, rightly recollect, draw near, and practise as taught"〔T08 0355c19〕. On the side of this treatise there is a note here, 「受【大】｜〔－〕【宋】【宮】」 tr. "receive (Taishō) | [absent] (Song, Palace)" (entry two of the ledger below)—the Song and Palace editions delete the character 「受」 tr. "receive", and the reading so formed is precisely the reading of the base text of T223; on the T223 side there is no collation note here.
- Calamities / perils—this treatise reads 「是菩薩諸所有世間厄難勤苦之事永無復有」 tr. "For this bodhisattva, all the worldly calamities and toilsome sufferings there are will never exist again"〔T25 0603a03〕; T223 reads 「是菩薩諸所有世間危難勤苦之事，永無復有」 tr. "For this bodhisattva, all the worldly perils and toilsome sufferings there are will never exist again"〔T08 0356a23〕. Neither side has a collation note here; it belongs to a difference in the characters used in the transmission; recorded as it is, and the reading of one side is not used to judge the other.
- Avaivartika in two transliterations—this treatise reads 「是人無實阿鞞跋致行、類、相貌功德」 tr. "this person does not really have the practice, kind, features, and merit of an avaivartika"〔T25 0603b09〕; T223 reads 「是人無實阿惟越致行、類、相貌、功德。」 tr. "This person does not really have the practice, kind, features, and merit of an avaivartika."〔T08 0356c01〕. On the T223 side there is a star note here, 「惟越【大】＊，鞞[跳-兆+(乏-之+(犮-、))]【宋】【元】【明】【宮】＊」 tr. "the syllables wei-yue (Taishō); the syllables bi-ba, the second written in a variant glyph (Song, Yuan, Ming, Palace)"〔T08 0356c01〕—the four editions Song, Yuan, Ming, and Palace of T223 have the 「鞞跋」 tr. "bi-ba" type, agreeing exactly with the transliteration of the base text of this treatise; on the side of this treatise there is no collation note here. The variant character is recorded as it stands in the CBETA composition form, without taking a normalised glyph.
- Two characters for ‘boat’—this treatise reads 「是我真伴，共乘一船」 tr. "This is my true companion, riding together in one boat"〔T25 0603c10〕; T223 reads 「是我真伴，共乘一舡。」 tr. "This is my true companion, riding together in one boat."〔T08 0357a02〕. On the T223 side there is the note 「舡【大】，船【宋】【元】【明】【宮】【聖】」 tr. "boat, in its variant character (Taishō); boat (Song, Yuan, Ming, Palace, Shōgozō)"〔T08 0357a03〕—all five T223 texts read 「船」 tr. "boat", agreeing with the base text of this treatise; on the side of this treatise there is no collation note here.
- Dānapāramitā, transliterated without and with na—this treatise reads 「所謂檀波羅蜜乃至一切種智。」 tr. "Namely dānapāramitā and so on up to the omniscience of all kinds."〔T25 0603c10〕; T223 reads 「所謂檀那波羅蜜乃至一切種智。」 tr. "Namely dānapāramitā (transliterated with na) and so on up to the omniscience of all kinds."〔T08 0357a03〕. On the T223 side the character 「那」 tr. "na" has the note 「那【大】，〔－〕【聖】」 tr. "na (Taishō); [absent] (Shōgozō)"〔T08 0357a03〕—the Shōgozō text lacks the character 「那」 tr. "na", agreeing with the base text of this treatise; on the side of this treatise there is no collation note here. This apparatus further rescanned the stream of Chinese characters in both directions: 「檀波羅蜜乃至一切種智」 tr. "dānapāramitā and so on up to the omniscience of all kinds" is seen eleven times in the whole of T25n1509 and zero times in the whole of T08n0223; 「檀那波羅蜜乃至一切種智」 tr. "dānapāramitā (with na) and so on up to the omniscience of all kinds" is seen six times in the whole of T08n0223 and zero times in the whole of T25n1509—the transliteration habits of the two canons each form their own system; it is not a chance difference at a single place in this chapter; recorded as it is.
The comparison group (seven strings · the number of occurrences in each of the two canons honestly recorded · uniquely aligned). 「魔為都嬈亂諸菩薩？有不嬈亂者？」 tr. "Does Māra trouble and disorder all bodhisattvas? Are there those he does not trouble and disorder?"〔T25 0603a18〕 / 〔T08 0356b09〕; 「有嬈者，有不嬈者。」 tr. "There are those he troubles, and there are those he does not trouble."〔T25 0603a19〕 / 〔T08 0356b10〕; 「兩離薩婆若遠。」 tr. "Both are far removed from sarvajñā."〔T25 0603b21〕 / 〔T08 0356c13〕; 「今我境界宮殿不空，增益三惡道。」 tr. "Now my domain and palaces will not be empty, and the three evil destinies are increased."〔T25 0603b12〕 / 〔T08 0356c04〕; 「魔之眷屬宮殿益多。」 tr. "The retinue and palaces of Māra grow more numerous."〔T25 0603b16〕 / 〔T08 0356c08〕; 「菩薩、菩薩共住，相視當如世尊。」 tr. "Bodhisattva and bodhisattva dwelling together should look on one another as on the World-Honored One."〔T25 0603c08〕 / 〔T08 0357a01〕; 「菩薩摩訶薩如是學者，是為同學。」 tr. "The bodhisattva-mahāsattva who trains in this way—this is training alike."〔T25 0603c13〕 / 〔T08 0357a06〕. The Chinese-character streams of the seven strings above are each seen only once in the whole of T25n1509 and in the whole of T08n0223 (this apparatus independently rescanned each string in the base texts of both canons by the full-text method, not transcribing it from elsewhere); the alignment is unique, and there is no other chapter with which they could be confused. Two further strings whose number of occurrences is not one are recorded, so that no estimate is used to fill the number: 「不雜餘心心數法者，不從小功德來。」 tr. "One who is not mixed with other minds and mental-factor dharmas has not come from small merit." is seen twice within this chapter of this treatise〔T25 0602c02〕〔T25 0602c03〕, and also twice within this chapter of the sūtra explained〔T08 0355c21〕〔T08 0355c22〕 (once in Śakra's address to the Buddha, once in the Buddha's approving repetition of his words; the two canons have the same structure); 「是我真伴」 tr. "this is my true companion" is seen three times in the whole of T25n1509 (〔T25 0226b08〕〔T25 0603c10〕〔T25 0604b22〕, the first outside this chapter) and once in the whole of T08n0223〔T08 0357a02〕. It is judged 「同品異名」 tr. "different name, same chapter" (the body of the chapter is almost the same, word for word; the difference of the two chapter names is seen above). The 【論】 layer of this treatise is a structural expansion belonging to the treatise genre, which the sūtra explained does not have; it is not a variant reading.
V. The Prajñā Eye
The eye of this chapter lies in the one character 「同」 tr. "alike" landing on solid ground—not sameness of view in doctrine, but how two practitioners treat each other when they sit in the same boat. Its meaning can be summed up in five layers.
First: the measure of merit lies in mixed or not mixed, not in much or little. The sūtra, at its opening, sets up the scales of the whole chapter with 「不雜餘心心數法者，不從小功德來。」 tr. "One who is not mixed with other minds and mental-factor dharmas has not come from small merit."〔T25 0602c02〕; as to why the Buddha asks back with a weighing of the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions, the treatise explains its intent itself: 「是福德雖多，離諸法實相故，虛妄、不牢固、無常、盡、滅，不足為多」 tr. "Though this merit is much, because it is apart from the real mark of all dharmas it is false, not firm, impermanent, exhausted, and ceasing, and does not count as much"〔T25 0603c27〕. Much but breakable is not equal to little but unbreakable—「如草芥雖多，不如一小金剛。」 tr. "As blades of grass, though many, are not equal to one small vajra."〔T25 0603c29〕. And what is called 「雜」 tr. "mixed" the treatise peels away layer by layer with four accounts: the evil mind, the strength of the evil mind, the mind of the two vehicles, and even the indeterminate and scattered mind. The last account is the deepest: 「無記、散亂心雖非惡，以遮善道故，亦不令得入。」 tr. "The indeterminate and scattered mind, though not evil, because it blocks the wholesome path, is also not allowed to enter."〔T25 0603c23〕—even the mind that is not evil counts as mixed, because the measure lies not in good and evil but in whether it has blocked the road of prajñā.
Second: Māra's grief is precisely the practitioner's proof. The sūtra writes that when the bodhisattva trains in the deep prajñā, the Māras 「皆生狐疑」 tr. "all give rise to doubt and suspicion"〔T25 0603a11〕, and when the bodhisattva does not part from prajñā, 「魔大愁毒，如箭入心。」 tr. "Māra is greatly grieved and pained, as though an arrow had entered his heart."〔T25 0603a15〕. Māra does not grieve over one who practises the ten wholesome paths, does not grieve over one who practises the five perfections and is far from prajñā, does not grieve over one who practises prajñā without the power of skilful means—Māra's grief has its exact point of landing. So the matter of Māra's grief is for the practitioner not a threat but a confirmation: if Māra grieves, the road has been walked rightly. The treatise also points out the reverse: 「若菩薩懈怠者，魔大歡喜：『是人自當墮落！』」 tr. "If a bodhisattva is lazy, Māra greatly rejoices: ‘This person will fall of himself!’"〔T25 0604a29〕—Māra's joy and grief are exactly a pair of scales working in reverse.
Third: of the nine matters by which Māra finds his opening, not one lies outside. The nine matters listed by the sūtra—in a former life he heard and did not have faith and understanding; his mind doubts whether it is really existent or really non-existent; he is far from the good friend and taken in by the evil friend; he is far from prajñā and takes up evil dharmas; he says to others, 「我尚不能得其底，汝復用聞、用學是般若波羅蜜為？」 tr. "Even I cannot reach its bottom; what use is it for you to hear and to train in this prajñāpāramitā?"〔T25 0603b04〕; he slights other bodhisattvas, saying, 「我行般若波羅蜜，行遠離空；汝無是功德。」 tr. "I practise prajñāpāramitā, I practise the emptiness of seclusion; you have no such merit."〔T25 0603b06〕; he fights and contends with the household of those who seek the śrāvaka path; bodhisattva fights and contends with bodhisattva, with hatred and abuse; the bodhisattva who has not received the prediction gives rise to an evil mind toward the bodhisattva who has received it—not one is a ghost or spirit showing its form; all are minds between those of the same path. And five of them fall directly on the mouth and tongue: teaching the deep Dharma so as to cut off others' training, presuming on name and clan and slighting those who practise the good, contending with another vehicle, contending with the same vehicle, and giving rise to an evil mind toward one who has received the prediction. The 「便」 tr. "opening" that Māra finds is just that little crack between practitioner and practitioner. The sūtra writes very concretely of what Māra gains: 「今我境界宮殿不空，增益三惡道。」 tr. "Now my domain and palaces will not be empty, and the three evil destinies are increased."〔T25 0603b12〕, 「魔之眷屬宮殿益多。」 tr. "The retinue and palaces of Māra grow more numerous."〔T25 0603b16〕—contending together is not only a loss of virtue; it is building palaces for Māra.
Fourth: the road out of sin lies in bowing low, not in making up merit. Ānanda's question is very concrete: 「是惡心乃經爾所劫數，於其中間，寧得出除不？」 tr. "This evil mind must pass through that number of kalpas; in between, is there a way out or not?"〔T25 0603b24〕; the Buddha's answer first closes and then opens: of one who holds his resentment, does not repent, and does not let go, 「我不說有出，必當更爾所劫數」 tr. "I do not say there is a way out; he must surely pass again through that number of kalpas"〔T25 0603b28〕. The treatise explains why it is cut off so decisively: 「以懷恨故，雖作餘福德，皆不清淨；不清淨故無力；無力故不能滅罪。」 tr. "Because he holds resentment, though he makes other merit, none of it is pure; because it is not pure it has no strength; because it has no strength it cannot extinguish the sin."〔T25 0604b13〕—to try to offset the hatred here with merit from elsewhere: it cannot be offset, because while the hatred is not removed, all that is done is impure. What is opened is also only one road: 「不捨一切智，下意懺悔者，補爾所劫乃得發大莊嚴。」 tr. "One who does not abandon omniscience and with a lowly intent repents makes up that number of kalpas, and only then arouses the great adornment."〔T25 0604b16〕. The two characters 「下意」 tr. "a lowly intent" are the eye of the whole passage, and the sūtra text says it more fully: 「我當忍受一切眾生履踐如橋梁，如聾、如瘂，云何以惡語報人？」 tr. "I should bear all beings treading upon me as upon a bridge, as one deaf, as one dumb; how could I answer people with evil words?"〔T25 0603c03〕—it is not pressing the hatred down; it is setting oneself in the position of the bridge.
Fifth: the ‘alike’ of training alike is being alike upon the mind of sarvajñā. To Ānanda's question, 「菩薩、菩薩共住云何？」 tr. "How do bodhisattva and bodhisattva dwell together?"〔T25 0603c08〕, the Buddha gives only one sentence: 「菩薩、菩薩共住，相視當如世尊。」 tr. "Bodhisattva and bodhisattva dwelling together should look on one another as on the World-Honored One."〔T25 0603c08〕. How can they look on one another so? Because 「是我真伴，共乘一船，彼學我學」 tr. "this is my true companion, riding together in one boat; what he trains in I train in"〔T25 0603c10〕—the treatise matches its reality: 「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」 tr. "The boat is the six perfections; the three realms and the three outflows are the water; the further shore is the Buddha path."〔T25 0604b23〕. Of those riding together in one boat, his training is my training, and so there is nothing to slight; and the boat has not yet reached the shore, and so there is nothing to presume upon either. Yet training alike is not without discernment: 「若是菩薩雜行、離薩婆若心，我不應如是學」 tr. "If this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way"〔T25 0603c11〕, and the treatise settles it: 「勝事應從他學，惡事應捨。」 tr. "In excellent matters one should train after the other; evil matters should be abandoned."〔T25 0604b28〕—what is alike is the mind of sarvajñā, not every act and movement. The whole chapter closes on one sentence of cause and effect: 「菩薩若作是學，輕慢、瞋恨事皆滅，是則名菩薩同學。」 tr. "If the bodhisattva trains in this way, the matters of slighting and hatred all cease; this then is called the bodhisattvas' training alike."〔T25 0604b29〕—of the nine deeds of Māra counted in the first half of the chapter, the greater part are slighting and hatred; once the dharma of training alike is set up, the deeds of Māra dissolve of themselves. The two names, Māra's Grief and Training Alike, here join into one meaning.
VI. Divergent Readings of the Masters
The Mahāprajñāpāramitā-upadeśa has, from the first, no tradition of a full line-by-line commentary; the citations and explanations of the ancient masters are, as a rule, partial, as the facts stand. For this chapter there are the re-readings of two ancient masters: Jizang's commentary, which explains the sūtra explained, preserves a complete dedicated chapter, and Huiying's commentary, which explains this treatise, also preserves a dedicated chapter (unlike the situation of 「X46 零覆蓋」 tr. "zero coverage in X46" in the several chapters from Chapter 44 onward, this chapter is a counter-example; see Section VIII); in the Tiantai line only Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation cites it explicitly, at two places, and Zhiyi's books have zero hits; Junzheng's book has zero hits. This section records the correspondence of what they comment on and cite with this chapter, and does not judge the relative merits of the masters' interpretations.
Jizang's Commentary on the Larger Sūtra (X24n0451). His line-by-line commentary on "Māra's Grief" of the sūtra explained begins at 「魔愁品第六十二」 tr. "Chapter on Māra's Grief, the Sixty-second"〔X24n0451 0314c18〕 and ends at〔X24n0451 0315b16〕, before the beginning of the next chapter, 「等學品第六十三」 tr. "Chapter on Equal Training, the Sixty-third"〔X24n0451 0315b17〕, covering the whole sūtra text of this chapter. There are five points worth recording.
First, the chapter's place, its major divisions, and the reason for its name—「此是第三親近善友得無邊功德，為三：第一明不雜心得大功德，二明巧學般若令魔驚怖，第三廣明留難令行者識知。從第二段作名，故言魔愁。」 tr. "This is the third, drawing near to the good friend and obtaining boundless merit, in three parts: the first makes clear that with an unmixed mind one obtains great merit; the second makes clear that skilfully training in prajñā makes Māra alarmed and afraid; the third makes clear at length the hindrances, so that the practitioner may recognise them. The name is made from the second section; therefore it is called Māra's Grief."〔X24n0451 0314c19〕: Jizang divides the whole chapter in three, and the chapter's name takes the meaning of the second division. Below this he further gives a definition of why Māra grieves: 「然魔見行十善五戒、見行二乘，乃至見行五度無般若、見行般若無方便，乃至有所得一豪，有所得則不愁。」 tr. "Yet when Māra sees one practising the ten wholesome paths and the five precepts, sees one practising the two vehicles, and so on up to seeing one practising the five perfections without prajñā, seeing one practising prajñā without skilful means, and so on up to one who has even a hair's breadth of something attained—where there is something attained, he does not grieve."〔X24n0451 0314c21〕—with 「有所得則不愁」 tr. "where there is something attained, he does not grieve" he shows in reverse where Māra's grief comes from; this points to the same thing as this treatise's sūtra text, 「若菩薩摩訶薩不離般若波羅蜜時，魔大愁毒」 tr. "When the bodhisattva-mahāsattva does not part from prajñāpāramitā, Māra is greatly grieved and pained"〔T25 0603a14〕 and the 「魔大愁毒，如箭入心。」 tr. "Māra is greatly grieved and pained, as though an arrow had entered his heart."〔T25 0603a15〕 below it, though the manner of saying differs; recorded separately, as it is.
Second, the four explanations of ‘other minds’—「不雜心數法者，釋上品行般若得功德義。」 tr. "‘Not mixed with mental-factor dharmas’ explains the meaning, in the chapter above, of obtaining merit by practising prajñā."〔X24n0451 0315a02〕, 「一解云：六弊心為餘心，二云二乘心為餘心，三云無記散亂心，四云一切有所得妨正觀者皆名餘心也。」 tr. "One explanation says: the six obscuring minds are the other minds; the second says: the mind of the two vehicles is the other mind; the third says: the indeterminate and scattered mind; the fourth says: everything with something attained that hinders right contemplation is called other mind."〔X24n0451 0315a04〕: the number agrees with the four 「有人言」 tr. "someone says" of this treatise, but the content of the fourth explanation differs—the fourth in this treatise reads 「無記、散亂心雖非惡，以遮善道故，亦不令得入。」 tr. "The indeterminate and scattered mind, though not evil, because it blocks the wholesome path, is also not allowed to enter."〔T25 0603c23〕, whereas Jizang's third is the indeterminate and scattered mind, and his fourth gives separately 「一切有所得妨正觀者」 tr. "everything with something attained that hinders right contemplation". The meanings set up by the two masters differ slightly; recorded side by side without judgement.
Third, the distinction of heavy and light in weighing—「上品格化他行次故格量重，此品格其自行故格量輕。」 tr. "The chapter above weighs the stages of the practice of transforming others, and so the weighing is heavy; this chapter weighs one's own practice, and so the weighing is light."〔X24n0451 0315a06〕; he further sets up his own question and answer: 「問：法施品中舉滿十方恒沙教十善五通，不及自受持般若定，何乃舉一閻浮提耶？答：此中是略舉耳。又上是深行，此中格淺行也。」 tr. "Question: In the chapter on the gift of Dharma it raises teaching the ten wholesome paths and the five powers to beings filling the ten directions, as many as the sands of the Ganges, and this is surely not equal to receiving and upholding prajñā oneself; why then does it raise only one Jambudvīpa here? Answer: Here it is only raised in brief. Further, above is the deep practice; here it weighs the shallow practice."〔X24n0451 0315a07〕—with the two meanings 「略舉」 tr. "raised in brief" and 「淺行」 tr. "the shallow practice" he explains why this chapter raises only one Jambudvīpa. This treatise here explains only the falseness and infirmity of merit (see Section II), and does not go into a comparison of heavy and light in weighing; what the two masters stress differs; recorded separately, as it is.
Fourth, the division of the nine matters, and the inside and outside of Māra—「阿難總料簡上來義，上來數明魔亂行者，故今云菩薩盡有魔怨亦有無者，佛答：純淨心行般若者則外無魔，若內不純淨行故外有魔事」 tr. "Ānanda sorts through, in general, the meaning of what has come above: above it repeatedly made clear that Māra disorders practitioners, and so now he says, do all bodhisattvas have Māra as enemy, or are there also those without? The Buddha answers: for one who practises prajñā with a purely clean mind there is no Māra outside; if within one's practice is not purely clean, then outside there are deeds of Māra"〔X24n0451 0315a19〕, 「此中九事前亦兩兩相次」 tr. "Here the nine matters, as before, follow one another in pairs"〔X24n0451 0315a23〕: Jizang divides the nine matters as following one another in pairs (the mind not having faith and understanding / giving rise to doubt; being got hold of by evil friends / constantly practising evil dharmas; cutting others off / thinking oneself has attained and slighting; fighting and contending), which matches the order of listing in the sūtra text of this treatise; his setting up of the meaning that when within is pure there is no Māra outside points to the same thing as this treatise's treatise section, 「深清淨心，行菩薩道，則無魔擾」 tr. "one who with a deep and pure mind practises the bodhisattva path is then without the trouble of Māra"〔T25 0604b03〕.
Fifth, the gloss of the passage on dwelling together—「共住云何下，大段第二、憑二忍心也。」 tr. "From ‘How do they dwell together’ onward is the second major section, relying on the mind of the two acceptances."〔X24n0451 0315b09〕; explaining the reason for 「如世尊」 tr. "as on the World-Honored One": 「如世尊知者，當來皆是佛也，以有佛性故也。又眾生畢竟空，平等不二也。」 tr. "‘As on the World-Honored One’ is known thus: in the future all will be buddhas, because they have the Buddha-nature. Further, beings are ultimately empty, equal and not two."〔X24n0451 0315b10〕—he explains looking on one another as on the World-Honored One by the two meanings of the Buddha-nature and ultimate emptiness; this treatise says only 「供養恭敬，當如視佛。」 tr. "In making offerings and showing reverence, one should do so as though looking on the Buddha."〔T25 0604b21〕, 「是未來佛故。」 tr. "Because he is a future buddha."〔T25 0604b21〕, giving only the one meaning of the future buddha. Further, Jizang explains the boat simile as 「六度為明四流水，佛道為彼岸。」 tr. "The six perfections make clear the water of the four floods; the Buddha path is the further shore."〔X24n0451 0315b12〕, while this treatise reads 「船者，六波羅蜜；三界、三漏為水；彼岸是佛道。」 tr. "The boat is the six perfections; the three realms and the three outflows are the water; the further shore is the Buddha path."〔T25 0604b23〕—what the water is matched to differs between the two masters (Jizang makes it the four floods, this treatise the three realms and the three outflows); recorded side by side without judgement.
Huiying's Commentary (X46n0791). The sole ancient commentary on this treatise, surviving only in fragmentary fascicles; for this chapter it has a complete dedicated chapter, beginning at〔X46n0791 0905b07〕 and running up to before the beginning of the next chapter, 「釋等學品第六十三」 tr. "Commentary on the Chapter on Equal Training, the Sixty-third"〔X46n0791 0905c20〕; in addition, the general table of contents at the head of the fascicle lists 「釋同學品第六十二」 tr. "Commentary on the Chapter on Training Alike, the Sixty-second"〔X46n0791 0794b21〕. There are four points worth recording.
First, the self-numbering -1, and the chapter's place—「第六十一品者，名為同學品，即是上信門中大分第三。」 tr. "The sixty-first chapter is named the Chapter on Training Alike; it is the third major part within the gate of faith above."〔X46n0791 0905b07〕: Huiying calls this chapter 「第六十一品」 tr. "the sixty-first chapter", one less than the base text; the next chapter is of the same pattern, 「第六十二品者，名為等學品。」 tr. "The sixty-second chapter is named the Chapter on Equal Training."〔X46n0791 0905c20〕—the commentator's internal numbering forms its own system, in the same direction as the Ishiyama text's -1 step but from a different source; distinguished as it is. He judges this chapter's place in the whole treatise, and gives an account of four chapters as one cycle: 「此品明脩和敬成就生忍，令同上信明於一學，次等學品明因於平等得於法忍。」 tr. "This chapter makes clear that cultivating harmony and reverence accomplishes the acceptance of beings, making them, like the faith above, clear about one training; the next chapter, Equal Training, makes clear that through equality the acceptance of dharmas is obtained."〔X46n0791 0905b09〕—matching the two chapters Training Alike / Equal Training with the acceptance of beings / the acceptance of dharmas; this treatise has no such matching; it is a division set up by Huiying himself.
Second, the division in two—「就此品中大有二分：第一明天主讚嘆脩者之德，及校量勝劣明華報等義；第二明示行同住和敬視如世尊成於生忍。」 tr. "Within this chapter there are broadly two parts: the first makes clear the lord of the gods praising the virtue of the cultivator, and, by weighing superior and inferior, makes clear the meaning of the flower-reward and the like; the second makes clear, by showing the practice of dwelling together in harmony and reverence and looking on one another as on the World-Honored One, the accomplishing of the acceptance of beings."〔X46n0791 0905b15〕, and he marks for himself where the second part begins: 「共住云何已下品之第二。明脩和敬具足生忍，不行雜學脩一大乘，明同學之義也。」 tr. "From ‘How do they dwell together’ onward is the second part of the chapter. It makes clear cultivating harmony and reverence and fully possessing the acceptance of beings, not practising mixed training but cultivating the one Great Vehicle; it makes clear the meaning of training alike."〔X46n0791 0905c09〕—it differs from Jizang's division in three (Jizang makes three, Huiying two); the divisions of the two masters each stand; recorded side by side without judgement.
Third, in explaining 「無方便力者」 tr. "one without the power of skilful means" he cites the Śrīmālā—「夫人經云若於無量世行六波羅蜜，不如守此經卷者」 tr. "The Queen's Sūtra says: if one practises the six perfections for immeasurable ages, it is not equal to one who keeps this sūtra-scroll"〔X46n0791 0905b20〕; Huiying brings out the attachment of earlier people and discriminates it, and explains it by the title of that sūtra itself: 「彼經亦爾，題云勝鬘師子吼一乘大方便經。」 tr. "That sūtra is likewise; its title reads Sūtra of Śrīmālā's Lion's Roar, the One Vehicle, the Great Skilful Means."〔X46n0791 0905b23〕—taking that sūtra's own label 「大方便」 tr. "great skilful means" to prove that what it calls 「不如守此經卷」 tr. "not equal to keeping this sūtra-scroll" is a comparison of 「無方便者」 tr. "one without skilful means" with 「有方便者」 tr. "one with skilful means", not that the six perfections are not equal to one sūtra-scroll. This treatise has no explanation of the phrase 「無方便力」 tr. "without the power of skilful means"; this is brought out by Huiying alone; recorded as it is.
Fourth, two short explanations following the text—explaining the treatise-author's intent in beginning the treatise: 「上論乃云是大菩薩，而阿含經亦言是須陀洹等者，並是談其迹也」 tr. "Above, the treatise says he is a great bodhisattva, while the Āgama sūtras also say he is a srota-āpanna and so on; both speak of his traces"〔X46n0791 0905c16〕 (explaining the origin and the traces in the matter of Śakra's having obtained the śrāvaka path); explaining the sin from which one cannot emerge: 「以此義故說不出，非是永不可出也。」 tr. "Because of this meaning it says he does not emerge; it is not that he can never emerge."〔X46n0791 0905c18〕—with 「非永不可出」 tr. "not that he can never emerge" he gathers up this treatise's words 「我不說有出」 tr. "I do not say there is a way out"〔T25 0603b28〕, which matches the road opened by this treatise below, 「下意懺悔者，補爾所劫乃得發大莊嚴」 tr. "one who with a lowly intent repents makes up that number of kalpas, and only then arouses the great adornment"〔T25 0604b16〕. Throughout his chapter Huiying often closes a section with 「當說」 tr. "it will be told" or 「當一一說」 tr. "each will be told one by one"; this belongs to his style of commentary, and is not a missing explanation.
Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) · two explicit citations. First, explaining the passage on good friends revering one another, he cites the sūtra text of this chapter: 「互相敬重如視世尊等者。若相尊敬則道法互增。」 tr. "‘Revering one another as though looking on the World-Honored One’ and so on: if they honour and revere one another, then the Dharma of the path increases on both sides."〔T46n1912 0267b08〕, 「故大論八十一云。佛告阿難。菩薩摩訶薩共住相視。當如世尊。何以故。是我真伴如共乘一船。彼學我學。」 tr. "Therefore the Great Treatise, fascicle eighty-one, says: The Buddha told Ānanda: Bodhisattva-mahāsattvas dwelling together should look on one another as on the World-Honored One. Why? This is my true companion, as though riding together in one boat; what he trains in I train in."〔T46n1912 0267b09〕—matching word for word this treatise's 「菩薩、菩薩共住，相視當如世尊。」 tr. "Bodhisattva and bodhisattva dwelling together should look on one another as on the World-Honored One."〔T25 0603c08〕 and 「是我真伴，共乘一船，彼學我學」 tr. "This is my true companion, riding together in one boat; what he trains in I train in"〔T25 0603c10〕 (Zhanran reads 「如共乘一船」 tr. "as though riding together in one boat", with one more character, 「如」 tr. "as though"). Second, explaining the passage on the deeds of Māra, he cites the nine causes and conditions of Māra's troubling in this chapter: 「大論八十一云。阿難問佛。魔為都嬈一切菩薩。亦有不嬈者耶。佛言。有嬈不嬈。」 tr. "The Great Treatise, fascicle eighty-one, says: Ānanda asked the Buddha: Does Māra trouble all bodhisattvas, or are there also those he does not trouble? The Buddha said: there are those he troubles and those he does not trouble."〔T46n1912 0409c03〕, below which he cites the nine matters in brief and gathers them up with 「若無是事甚深清淨者則無魔惱」 tr. "if one is without these matters and is very deep and pure, then there is no vexation from Māra"—matching this treatise's question and answer from〔T25 0603a18〕 onward and the treatise section's 「深清淨心，行菩薩道，則無魔擾」 tr. "one who with a deep and pure mind practises the bodhisattva path is then without the trouble of Māra"〔T25 0604b03〕. Both of these citations are marked 「大論八十一」 tr. "the Great Treatise, fascicle eighty-one", while this chapter is actually in Fascicle 77 (the base text; the Ishiyama text makes it Fascicle 78)—the fascicle cited by the ancient master does not agree with the fascicle number of the base text; the relation is recorded, the cause not judged (of the same type as 「大論七十八」 tr. "the Great Treatise, fascicle seventy-eight", already recorded at Chapter 57). These two citations are citations in brief, not wholly identical word for word, and their attribution is as recorded separately above: what stands inside 「」 tr. "the quotation brackets" is Zhanran's original text, not the original text of this treatise.
Zhiyi's Great Calming and Contemplation (T46n1911) · the Profound Meaning of the Lotus (T33n1716) · the Annotations on the Profound Meaning of the Lotus (T33n1717) · zero hits (recorded as fact). This apparatus searched back independently through the whole of each of the three files for five strings, 「同學品」 tr. "Chapter on Training Alike", 「魔愁」 tr. "Māra's grief", 「共乘一船」 tr. "riding together in one boat", 「真伴」 tr. "true companion", and 「彼學我學」 tr. "what he trains in I train in", all with zero hits—this chapter has no citation by explicit name in these three books; candidates are not entered; the negative result is recorded as it is.
Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as fact). The same five strings, searched back through the whole file, have zero hits; Junzheng has no citation by name of this chapter; recorded as it is.
VII. Cross-reading and Further Resonances
The lines of meaning of this chapter that carry on before and after are four; all are recorded in this section, without settling the reading on anyone's behalf.
First, the succession of chapter order of ‘the deeds of Māra’ (the treatise-author's own testimony · a hard link within this treatise itself). When the treatise explains the Buddha's further praise of the majestic virtue of the bodhisattva who practises the deep prajñā, it itself points to an earlier chapter: 「惡魔是菩薩怨賊，常求菩薩便，如〈魔品〉中說。」 tr. "Evil Māra is the enemy and thief of the bodhisattva, always seeking an opening on the bodhisattva, as is told in the chapter on Māra."〔T25 0604a27〕—the Chinese-character stream of the five characters 「如〈魔品〉中說」 tr. "as is told in the chapter on Māra" is seen twice in the whole of T25n1509 (〔T25 0604a28〕, 〔T25 0636b01〕), once in this chapter, as found by this apparatus in a fresh scan string by string. What it points to is Chapter 46, "The Deeds of Māra"—that chapter lists at length the marks of the hindrances, sets up the heading of the four Māras, and glosses 「魔，秦言能奪命者」 tr. "Māra, in the language of Qin, means one who can seize life"; this chapter does not list those headings again, but only takes Māra's grief and joy as the scales that test a person, and so the treatise-author abbreviates it directly with 「如〈魔品〉中說」 tr. "as is told in the chapter on Māra". The earlier chapter tells the marks of Māra; this chapter tells the feelings of Māra; the chapters give rise to one another in order; the succession is recorded.
Second, the forward pointing in chapter order of ‘what he trains in I train in—equal training’. The last sentence of this chapter is 「是為同學」 tr. "this is training alike"〔T25 0603c14〕, and the next chapter is "Equal Training", the Sixty-third〔T25 0604c02〕. Huiying's commentary gives its own matching at this juncture: 「此品明脩和敬成就生忍，令同上信明於一學，次等學品明因於平等得於法忍。」 tr. "This chapter makes clear that cultivating harmony and reverence accomplishes the acceptance of beings, making them, like the faith above, clear about one training; the next chapter, Equal Training, makes clear that through equality the acceptance of dharmas is obtained."〔X46n0791 0905b09〕—matching the acceptance of beings with Training Alike and the acceptance of dharmas with Equal Training. Within this chapter of this treatise there is no explicit wording pointing forward to the next chapter (this apparatus checked character by character within the range of this chapter for 「等學」 tr. "equal training", with zero hits), so this matching belongs to Huiying's division, not to the treatise-author's own statement; distinguished as it is; the relation is recorded without settling the reading.
Third, the tie of the name ‘Māra's Grief’ to the sūtra text (confirmed by both canons). The variant name of the chapter, 「魔愁」 tr. "Māra's grief", rests on the sūtra text's 「魔大愁毒」 tr. "Māra is greatly grieved and pained"〔T25 0603a15〕 / the sūtra explained's 「魔復大愁毒」 tr. "Māra again is greatly grieved and pained"〔T08 0356b05〕. This apparatus rescanned in both directions: the Chinese-character stream 「大愁毒如箭入心」 tr. "greatly grieved and pained, as though an arrow had entered his heart" is seen twice in the whole of T25n1509 (〔T25 0603a15〕〔T25 0621b15〕) and three times in the whole of T08n0223 (〔T08 0305a16〕〔T08 0356b06〕〔T08 0364c26〕)—this phrase is not exclusive to this chapter, so that the taking of 「魔愁」 tr. "Māra's grief" as a chapter name lies in the choice of section and not in the phrase being seen only once; Jizang's words 「從第二段作名，故言魔愁」 tr. "the name is made from the second section; therefore it is called Māra's Grief"〔X24n0451 0314c21〕 point exactly to this. The relation is recorded, without judging which of the two names came first.
Fourth, linking to the treasury (stable citation · soft citation). This chapter's dharma of dwelling together, 「相視當如世尊」 tr. "should look on one another as on the World-Honored One"; the simile of 「真伴，共乘一船」 tr. "true companion, riding together in one boat" and its gloss of the six perfections as the boat; the discernment of 「彼學我學」 tr. "what he trains in I train in" together with 「若是菩薩雜行、離薩婆若心，我不應如是學」 tr. "if this bodhisattva practises mixedly and parts from the mind of sarvajñā, I should not train in that way"; and the one road out of sin, 「下意懺悔」 tr. "repenting with a lowly intent"—these are the basis on which later ages discussed harmony and reverence within the Saṅgha and how fellow practitioners are to treat one another; they rest on a stable citation〔T25n1509 同學品·卷七十七〕; the places where the other collections cite this treatise are not yet in settled form, so the citation is soft, awaiting their word-by-word verification. This belongs to the further resonances by which the meaning of prajñā runs down into the gates of practice; recorded, not judged.
VIII. Witnesses and Editions
The base text of this chapter is Fascicle 77 of the Mahāprajñāpāramitā-upadeśa〔T25 0602b26–0604c02〕 (the main text of the chapter body begins from the chapter title〔T25 0602b26〕 and ends with the sentence 「是則名菩薩同學」 tr. "this then is called the bodhisattvas' training alike", running to〔T25 0604c01〕; it lies before the title of the next chapter〔T25 0604c02〕; within the range of this chapter there is no fascicle-end title); the collation text for the sūtra explained is "Māra's Grief" in the Mahāprajñāpāramitā Sūtra〔T08 0355c16–0357a08〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering the sūtra explained at〔X24n0451 0314c18–0315b16〕) and Huiying's Commentary (X46n0791, covering this treatise at〔X46n0791 0905b07–0905c19〕); Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has zero hits for this chapter, and Zhiyi's two books and the Annotations have zero hits (see Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts and the CBETA collation—within the ledger of forty entries for this chapter no entry of the Shōgozō B is seen; the Shōgozō text is seen only once, in the star note on the 【經】 structural marker (the first entry of the ledger below).
Collation note on the chapter title (the basis of the two lines of chapter names and of the -1 step · listed separately · not entered in the ledger of forty entries). The note on the chapter title〔T25 0602b26〕, n="0602016" (type=mod), reads in full in the base text, as it stands: 「卷第七十八首【石】，（（大智…二））十二字＝（（大智論釋魔愁品第六十二））十一字【宋】【宮】但上註二下宮本有品字，（（大智度論釋魔愁品第六十二））十二字【元】，（（釋魔愁品第六十二））八字【明】，（（摩訶般若波羅蜜品第六十一同學品七十八））十八字【石】」 tr. "head of Fascicle Seventy-eight (Ishiyama); ((Mahāprajñāpāramitā-upadeśa … two)), twelve characters = ((Treatise on Great Wisdom, Commentary on the Chapter on Māra's Grief, the Sixty-second)), eleven characters (Song, Palace), but in the note above, below ‘two’, the Palace edition has the character ‘chapter’; ((Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Māra's Grief, the Sixty-second)), twelve characters (Yuan); ((Commentary on the Chapter on Māra's Grief, the Sixty-second)), eight characters (Ming); ((Mahāprajñāpāramitā, Chapter the Sixty-first, Chapter on Training Alike, seventy-eight)), eighteen characters (Ishiyama)"—this is the basis of the two lines of chapter names, of the Ishiyama -1 step, and of the Ishiyama fascicle-head record; recorded side by side as it is, without forcing a reconciliation (analysed in Section IV). The anchor of this note is a point anchor of the <anchor type="circle"/> type (tied within <head><title>, without a beg/end pair), and so it is not entered in the ledger of forty entries of the working base text; this apparatus still takes forty entries as the ledger count; this note on the chapter title is not entered in the ledger of forty entries, but listed separately here. Further, the two notes at the close of the preceding chapter, 「卷第七十七終【石】」 tr. "end of Fascicle Seventy-seven (Ishiyama)" (n="0602015") and 「故【大】，（故釋第六十品竟，大智度經卷第七十七）【石】」 tr. "therefore (Taishō); (therefore the commentary on the sixtieth chapter is finished; Great Wisdom-Crossing Sūtra, Fascicle Seventy-seven) (Ishiyama)" (n="0602014"), are both at〔T25 0602b25〕 and belong to the range of the preceding chapter; this apparatus does not enter them in the ledger, and only cites their text in Section IV to prove the Ishiyama double track of fascicle numbering.
Three stars · one across chapters · two within the chapter (listed separately). Within the range of this chapter there are three star anchors; this apparatus resolved one by one the target of each in the collation entries, and located the chapter to which each belongs:
beg_852〔T25 0602b27〕, the 【經】 structural marker—corresp → note(0598011)〔T25 0598c24〕, belonging to the range of Chapter 61, "Not Realising It in a Dream", shared across chapters. The full text of that note as it stands in the base text: 「【經】【大】＊，〔－〕【宋】【宮】【聖】＊，不分卷及品【石】」 tr. "sūtra marker (Taishō); [absent] (Song, Palace, Shōgozō); no division of fascicle or chapter (Ishiyama)"—the note layer carries in addition the Ishiyama remark 「不分卷及品」 tr. "no division of fascicle or chapter", while the rdg of the app layer has only wit1 / wit3 / wit5 (Song, Palace, Shōgozō), and so the first entry of the ledger below records, following the app layer, 「〔－〕【宋】【宮】【聖】」 tr. "[absent] (Song, Palace, Shōgozō)", without the Ishiyama remark; the difference between the two layers is marked explicitly. This apparatus further checked that this corresp id is cited at only two places in the whole file (beg_852= the 【經】 marker of this chapter,beg_855= the 【經】 marker of the next chapter, "Equal Training"); that is, this star is the general statement 「【經】體例標記於宋宮聖三本俱缺、石本更不分卷品」 tr. "the sūtra marker of the genre is absent in all three of the Song, Palace, and Shōgozō texts, and the Ishiyama text further does not divide fascicle and chapter", hooked back through the star mechanism to a single place of definition; it is not a doctrinal divergence peculiar to this chapter.beg_853〔T25 0603b04〕, the character 「其」 tr. "its"—corresp → note(0603007), that is, the note at〔T25 0603a29〕 of this chapter (entry thirteen of the ledger below), shared within the chapter.beg_854〔T25 0603c17〕, the character 「若」 tr. "ruo, the second syllable of prajñā"—corresp → note(0603017), that is, the note at〔T25 0603c16〕 of this chapter (entry twenty-four of the ledger below), shared within the chapter.
With the corresp targets of the three settled, the distribution of the stars is one across chapters, two within the chapter. The note texts of the star targets carry the mark 「＊」 tr. "asterisk" in the base text, and this apparatus keeps them as they stand in the base text (entries one, thirteen, fourteen, twenty-four, and twenty-five of the ledger below).
One entry of the CBETA emendation layer (not of the type that sets the traditional texts side by side · listed separately). 〔T25 0603a11〕「狐（K14n0549_p1272a15）【CB】【麗-CB】｜孤【大】」 tr. "fox (with the Korean Canon cross-reading) (CBETA; Korean–CBETA) | solitary (Taishō)" (entry ten of the ledger below)—its note is of the supplementation type, and the reading contains the cross-reading annotation K14n0549_p1272a15 (pointing to the corresponding position in the electronic edition of the Korean Canon), neither a character of the main text of the base text nor another manuscript; that is, CBETA, relying on the Korean Canon, emends the 「孤」 tr. "solitary" of the base text 【大】 to 「狐」 tr. "fox" (「皆生狐疑」 tr. "all give rise to doubt and suspicion"), with no traditional witness marker such as Song, Yuan, Ming, Palace, Shōgozō, or Ishiyama; it belongs to the present-day collation layer of CBETA, and the reader-facing text of this edition follows the reading of the current CBETA text. The list of the working base text records its cross-reading annotation in round brackets, and this apparatus keeps it as it stands.
Two collation annotations (side-notes) · kept as they stand (listed separately). Within the collation notes of this chapter are two interlinear notes of the base text, parenthetical sub-remarks of the base text, which this apparatus keeps as they stand and does not delete: first, at〔T25 0604b27〕, 「心【大】｜心雖行薩婆若【石】」 tr. "mind (Taishō) | mind, though he practises sarvajñā (Ishiyama)" (entry thirty-nine of the ledger below)—the Ishiyama text adds, below 「離薩婆若心」 tr. "parts from the mind of sarvajñā", the five characters 「雖行薩婆若」 tr. "though he practises sarvajñā", an addition that bears on doctrine; recorded as it is; second, at〔T25 0604c01〕, 「學【大】｜學釋六十一品竟【石】」 tr. "train (Taishō) | train; the commentary on the sixty-first chapter is finished (Ishiyama)" (entry forty of the ledger below)—the parenthetical within it is the Ishiyama text's closing record at the end of the chapter, and is also the second end of proof for the -1 step (see Section IV).
Complete ledger of collation notes (all forty entries reconciled · base text as it stands). Below, all are listed in full in the order of their appearance in the base text, including three star entries, with their corresp targets and the chapters to which they belong marked with each entry. The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:
App entries (forty · in order of appearance in the base text · star-corresp marked with each entry)
- 〔T25 0602b27〕【經】【大】＊｜〔－〕【宋】【宮】【聖】＊(note on the presence or absence of a structural marker · star · corresp → note(0598011) = the note of Chapter 61, "Not Realising It in a Dream"〔T25 0598c24〕 · shared across chapters · that note carries in addition the remark 「不分卷及品【石】」 tr. "no division of fascicle or chapter (Ishiyama)", which is not in the app layer · see the separate listing above)
- 〔T25 0602b29〕受【大】｜〔－〕【宋】【宮】(the Song and Palace delete the character 「受」 tr. "receive" · the reading so formed is precisely the reading of the base text of the sūtra explained · see Section IV)
- 〔T25 0602c02〕雜【大】｜離【石】
- 〔T25 0602c12〕心【大】｜心尚【元】【明】
- 〔T25 0602c14〕說【大】｜說修【石】
- 〔T25 0603a04〕無【大】｜無有【石】
- 〔T25 0603a05〕諸【大】｜〔－〕【石】
- 〔T25 0603a05〕以【大】｜以是【石】
- 〔T25 0603a08〕皆【大】｜是【石】
- 〔T25 0603a11〕狐（K14n0549_p1272a15）【CB】【麗-CB】｜孤【大】(CBETA emendation layer · the base text's note type type="add" · the lem contains the cf1 cross-reading annotation · no traditional witness · see the separate listing above)
- 〔T25 0603a16〕薩婆【大】｜菩波【石】
- 〔T25 0603a17〕亂念【大】｜念亂【石】
- 〔T25 0603a29〕其【大】＊｜〔－〕【宋】【元】【明】【宮】【石】＊(place of definition of the star · note(0603007) · the base text's note reads as it stands 「其【大】＊，〔－〕【宋】【元】【明】【宮】＊【石】」 tr. "its (Taishō); [absent] (Song, Yuan, Ming, Palace) (Ishiyama)" · the position of the ＊ mark recorded as in the base text · for the entry that shares it see the next star entry)
- 〔T25 0603b04〕其【大】＊｜〔－〕【宮】＊(star · corresp → note(0603007) = the note at〔T25 0603a29〕 of this chapter · shared within the chapter · the rdg of the app layer has only the Palace edition)
- 〔T25 0603b08〕姓【大】｜性【宋】
- 〔T25 0603b10〕虛【大】｜空【石】
- 〔T25 0603b11〕在如【大】｜如在【宋】【元】【明】
- 〔T25 0603b18〕家【大】｜家者【宋】【元】【明】【宮】
- 〔T25 0603b23〕劫【大】｜却【宋】【宮】｜起【石】
- 〔T25 0603b25〕所【大】｜所所【石】
- 〔T25 0603b25〕劫數【大】｜數劫【宋】【宮】
- 〔T25 0603b27〕共【大】｜苦【宋】【宮】
- 〔T25 0603b27〕鬪諍【大】｜淨鬪【石】
- 〔T25 0603c16〕若【大】＊｜若波羅蜜【石】＊(place of definition of the star · note(0603017) · for the entry that shares it see the next star entry)
- 〔T25 0603c17〕若【大】＊｜若波羅蜜【石】＊(star · corresp → note(0603017) = the note at〔T25 0603c16〕 of this chapter · shared within the chapter)
- 〔T25 0603c19〕行【大】｜〔－〕【宮】【石】
- 〔T25 0603c28〕不【大】｜無【石】
- 〔T25 0604a02〕作【大】｜住【宋】【元】【明】【宮】【石】
- 〔T25 0604a11〕道【大】｜〔－〕【宋】【宮】
- 〔T25 0604a14〕雜【大】｜離【宋】【元】【明】【宮】(the same group of variants as entry three〔T25 0602c02〕 · at the two places, in sūtra and in treatise, the Ishiyama / the Song, Yuan, Ming, and Palace each put 「離」 tr. "separated" in place of 「雜」 tr. "mixed" · recorded side by side as it is)
- 〔T25 0604a24〕佛【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0604a25〕告阿難【大】｜〔－〕【石】
- 〔T25 0604a25〕歎【大】｜難【宋】【元】【明】【宮】
- 〔T25 0604a26〕有大【大】｜大有【石】
- 〔T25 0604b05〕者【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0604b12〕憍慢【大】｜慢憍【宋】【元】【明】
- 〔T25 0604b13〕可【大】｜〔－〕【宋】【元】【明】【宮】
- 〔T25 0604b25〕學者【大】｜〔－〕【石】｜者【宮】
- 〔T25 0604b27〕心【大】｜心雖行薩婆若【石】(Ishiyama addition of five characters · bearing on doctrine · see the separate listing above)
- 〔T25 0604c01〕學【大】｜學釋六十一品竟【石】(collation annotation (side-note) kept as it stands · the Ishiyama closing record at the end of the chapter · the second end of proof for the -1 step · see Section IV)
The forty entries above agree mechanically with the number of collation notes at the anchors of the working base text (forty in the list at the end of the working base-text file · mechanically recounted value forty), and the targets of the stars are marked with each entry. The note on the chapter title, the three stars, the one entry of the CBETA emendation layer, and the two collation annotations have been listed separately above; the note on the chapter title is not entered in this ledger of forty entries, as marked explicitly above.
Witness cross-reading of the sūtra explained (six places unfolded · the rest not unfolded · the gap recorded, awaiting completion). Within the range for cross-reading of this chapter on the T223 side of the sūtra explained〔T08 0355c16–0357a08〕, this apparatus scanned entry by entry and found fourteen numbered notes and four star anchors; the six variant readings among them that confirm this treatise and are confirmed by it (very deep and hard to see · receive and uphold / uphold · calamities / perils · the two transliterations of avaivartika · the two characters for boat · dānapāramitā without and with na) and the mirror-image two readings of the chapter title have been recorded entry by entry in Section IV. The full side-by-side listing of the remaining entries has not been unfolded; 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.