大智度論 囑累品第六十六Dazhidulun — Mahāprajñāpāramitā-upadeśa · Entrustment (Chapter 66)

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 79, as a single unit. Fascicle 79 begins at〔T25 0613b24〕 and ends at〔T25 0620c12〕; the fascicle-head title to which it is tied still belongs to the preceding chapter—「大智度論釋稱揚品第六十五之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Extolling, the Sixty-fifth, the Remainder"〔T25 0613b24〕; that is, Fascicle 79 opens with the continuing title of the preceding chapter, and the author's signature below it, 「聖者龍樹造」 tr. "Composed by the noble Nāgārjuna", and the translator's signature, 「後秦龜茲國三藏鳩摩羅什譯」 tr. "Translated by Kumārajīva, Tripiṭaka master of Kucha, in the Later Qin"〔T25 0613b28〕, both belong to the head of the fascicle, not to this chapter. This chapter's title, 「大智度論釋囑累品第六十六」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Entrustment, the Sixty-sixth"〔T25 0616a11〕, arises directly after the last sentence of the preceding chapter, "Extolling", the Sixty-fifth, 「是故須菩提說無障無礙法。」 tr. "Therefore Subhūti teaches the dharma without hindrance and without obstruction."〔T25 0616a10〕; at the head of the chapter there is no fascicle title, and no author's or translator's signature.

The body of the chapter ends with the one sentence 「佛如是種種說般若大功德。」 tr. "In such various ways the Buddha tells the great merit of prajñā."〔T25 0620c10〕, running on to〔T25 0620c11〕, and immediately below it comes the fascicle-end title 「大智度論卷第七十九」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-nine"〔T25 0620c12〕—this chapter is of the type in which the chapter's end is tied to the fascicle's end: Fascicle 79 comes to an end together with the end of this chapter, and Fascicle 80 begins afresh with the title of the next chapter, 「大智度論釋無盡方便品第六十七」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Inexhaustible Skilful Means, the Sixty-seventh"〔T25 0620c15〕, with the chapter title of the next chapter〔T25 0620c20〕 coming after it. Hence this chapter differs from the 「居卷中·不涉卷界」 tr. "placed within the fascicle · not touching a fascicle boundary" of Chapter 62, "Training Alike", and differs also from the fascicle-crossing type of Chapter 48, "The Mother of the Buddhas". 〔Note: if the range of this unit were bounded by the opening point of the fascicle in which the next chapter lies〔T25 0620c15〕, it would include the fascicle title of the next chapter; the content of this chapter actually ends at〔T25 0620c11〕, and the fascicle-end title is at〔T25 0620c12〕.〕

The whole chapter has six thousand six hundred and forty-seven pure Chinese characters, not reaching the amount at which a unit is split. The structure within the chapter is one 【經】 and one 【論】, a single unit: 【經】〔T25 0616a12〕 and 【論】〔T25 0618a25〕. Both structural markers have collation notes: the Song and Palace editions both lack these two markers; the collation note on the 【論】 marker, further, hangs back by a star to its place of definition in the preceding chapter (see Section VIII), the only cross-chapter star in this chapter.

The number of questions and answers, and the speaker structure: Sūtra ① opens with Śakra Devānām Indra addressing the Buddha〔T25 0616a12〕—「爾時，釋提桓因白佛言」 tr. "At that time Śakra Devānām Indra said to the Buddha"〔T25 0616a12〕; the Buddha approves his words〔T25 0616a13〕, Śakra praises Subhūti〔T25 0616a14〕, and the Buddha expounds at length the meaning of Subhūti's practising emptiness〔T25 0616a17〕; below that Ānanda asks the causes and conditions of the smile〔T25 0616b22〕, and the Buddha tells Ānanda, giving the prediction to the eight hundred bhikṣus〔T25 0616b24〕; from here down to before the 【論】 it is all the Buddha's continuous teaching, with only one brief answer and one question of Ānanda inserted in the middle: 〔T25 0617b18〕「阿難言：『甚多！世尊！』」 tr. "Ānanda said: ‘Very much, World-Honored One!’" and 〔T25 0617c29〕「阿難白佛言：『世尊！般若波羅蜜何以故無有量？』」 tr. "Ānanda said to the Buddha: ‘World-Honored One! For what reason is prajñāpāramitā without measure?’". Within the range of this chapter 「佛告阿難」 tr. "the Buddha told Ānanda" is seen four times (〔T25 0616b24〕〔T25 0616b29〕〔T25 0617c10〕〔T25 0618a01〕, all in the sūtra section, located one by one in the stream of Chinese characters; in the treatise section〔T25 0619a13〕 it reads 「佛因是事讚般若，作是言」 tr. "because of this matter the Buddha praised prajñā, saying these words", a restatement in the treatise-author's narrative style, not an on-the-spot change of speaker), and the type 「復次，阿難！」 tr. "Again, Ānanda!" is seen once in the sūtra section〔T25 0617b16〕. The passage of the Buddha's smile at〔T25 0616b19〕 has no speech; it belongs to the order of events, not to question and answer, and is recorded separately, as it is.

Treatise ① has no marker 「釋曰：」 tr. "Explanation:" to open the treatise—rescanning character by character within the range of this chapter's treatise section, 「釋曰」 tr. "Explanation" has zero hits, and after the 【論】 marker it goes straight to 「問曰：」 tr. "Question:"〔T25 0618a25〕. The formal questions and answers are ten groups: 〔T25 0618a25〕 question / 〔T25 0618a26〕 answer, 〔T25 0618b07〕 question / 〔T25 0618b08〕 answer, 〔T25 0618b25〕 question / 〔T25 0618b26〕 answer, 〔T25 0618c25〕 question / 〔T25 0618c26〕 answer, 〔T25 0619a03〕 question / 〔T25 0619a05〕 answer, 〔T25 0619b03〕 question / 〔T25 0619b10〕 answer, 〔T25 0619b15〕 question / 〔T25 0619b18〕 answer, 〔T25 0619c06〕 question / 〔T25 0619c08〕 answer, 〔T25 0620b25〕 question / 〔T25 0620b26〕 answer, 〔T25 0620c01〕 question / 〔T25 0620c02〕 answer—counted character by character, there are ten of 「問曰：」 tr. "Question:" and ten of 「答曰：」 tr. "Answer:", agreeing with the loci of the ten groups located in the stream of Chinese characters. 「復次」 tr. "Again" is seen ten times in the whole chapter, nine of them in the treatise section (〔T25 0618b01〕〔T25 0618b05〕〔T25 0618c09〕〔T25 0618c14〕〔T25 0618c28〕〔T25 0619a26〕〔T25 0619b23〕〔T25 0619c13〕〔T25 0620b11〕), all of them the treatise-author's own unfolding of supplementary meaning; the remaining one is in the sūtra section〔T25 0617b16〕, the Buddha's words 「復次，阿難！」 tr. "Again, Ānanda!". 「有人言」 tr. "someone says" is seen zero times in the whole treatise section of this chapter (found by rescanning character by character within the range of the chapter)—differing from the five occurrences of Chapter 62; the treatise's explanation in this chapter proceeds purely in the form of questions and answers together with supplementary meanings introduced by ‘again’; recorded as it is.

II. Terms Examined

Entrustment. The general name of the whole chapter. Its sūtra proof lies in the Buddha's words: 「是故，阿難！我以般若波羅蜜囑累汝！」 tr. "Therefore, Ānanda! I entrust prajñāpāramitā to you!"〔T25 0616c21〕, 「以是故，阿難！種種因緣囑累汝般若波羅蜜。」 tr. "For this reason, Ānanda, with all kinds of causes and conditions I entrust prajñāpāramitā to you."〔T25 0617a13〕. The sūtra itself gives the proportion of what is entrusted and of why it is entrusted: 「汝若受持一切法，除般若波羅蜜，若忘若失，其過小小，無有大罪。」 tr. "If you receive and uphold all dharmas, with the exception of prajñāpāramitā, and forget or lose them, the fault is very small, and there is no great sin."〔T25 0616c22〕, 「阿難！汝受持深般若波羅蜜，若忘失一句，其過甚大！」 tr. "Ānanda! If you receive and uphold the deep prajñāpāramitā and forget or lose a single phrase, the fault is very great!"〔T25 0616c24〕—the lightness or weight of the entrustment is judged by a single phrase of prajñā. The treatise explains why he entrusts it and yet does not crave: 「佛所囑累亦無所著，但以大慈悲故讚是般若。」 tr. "What the Buddha entrusts he too does not cling to; it is only out of great kindness and compassion that he praises this prajñā."〔T25 0620a04〕. The word 「囑累」 tr. "entrust" is seen sixty-six times in the whole of this treatise and more than ten times within the range of this chapter, one of the densest passages of the whole treatise, found by rescanning the stream of Chinese characters. Jizang glosses its character: 「累即憑累，委付為累。」 tr. "The ‘charge’ means relying and charging; handing over in trust is the ‘charge’."〔X24n0451 0318a21〕 (see Section VI). The chapter name in the corresponding position of the sūtra explained reads 「累教」 tr. "entrusting the teaching" (see Section IV).

Prajñāpāramitā is the practitioner's feet. The pivotal simile of this chapter, and also its pivotal phrase. The sūtra: 「阿難！我說般若波羅蜜是行者足。」 tr. "Ānanda! I say that prajñāpāramitā is the practitioner's feet."〔T25 0618a22〕; the treatise explains its substance: 「菩薩得是般若，能行菩薩道。」 tr. "The bodhisattva, having obtained this prajñā, is able to walk the bodhisattva path."〔T25 0620b23〕, with the text above it: 「阿難！是般若波羅蜜，我處處說，是行者足。」 tr. "Ānanda! This prajñāpāramitā, I say in place after place, is the practitioner's feet."〔T25 0620b21〕. Huiying's commentary extends it: 「是行者足已下，足是身之本，明此波若是法身之本，故云足也。」 tr. "From ‘is the practitioner's feet’ onward: the feet are the root of the body; it makes clear that this prajñā is the root of the Dharma body, and therefore it speaks of feet."〔X46n0791 0910c19〕 (see Section VI).

The six perfections are the mother of the bodhisattva-mahāsattvas · the inexhaustible Dharma treasury. That by which the entrustment is doubled. The sūtra: 「阿難！六波羅蜜是菩薩摩訶薩母，生諸菩薩故。」 tr. "Ānanda! The six perfections are the mother of the bodhisattva-mahāsattvas, because they give birth to the bodhisattvas."〔T25 0617a29〕, 「以是故，我以六波羅蜜倍復囑累汝。」 tr. "For this reason I entrust the six perfections to you twice over."〔T25 0617b02〕, 「阿難！是六波羅蜜是諸佛無盡法藏。」 tr. "Ānanda! These six perfections are the inexhaustible Dharma treasury of the buddhas."〔T25 0617b03〕—the phrase 「無盡法藏」 tr. "the inexhaustible Dharma treasury" is seen once in the whole of this treatise, here, found by rescanning the stream of Chinese characters. In the text below, the treatise ascribes 「母」 tr. "mother" to prajñā: 「是深般若法藏是十方三世諸佛母，能令人疾至佛道。」 tr. "This deep Dharma treasury of prajñā is the mother of the buddhas of the ten directions and the three times; it can make people quickly reach the Buddha path."〔T25 0619c03〕—the sūtra takes the six perfections as the mother of the bodhisattvas, the treatise takes prajñā as the mother of the buddhas; the two statements each have their own reference, and are recorded separately, as they are.

Without measure · inexhaustible. The eye of the second half of this chapter. The sūtra first sets out its measure: 「般若波羅蜜無有量，我初不說般若波羅蜜量」 tr. "prajñāpāramitā is without measure; I have never spoken of a measure of prajñāpāramitā"〔T25 0617c27〕, 「名眾、句眾、字眾是有量，般若波羅蜜無有量。」 tr. "The collection of names, the collection of phrases, the collection of letters have measure; prajñāpāramitā is without measure."〔T25 0617c28〕; Ānanda asks the reason, and the Buddha answers with two causes: 「般若波羅蜜無盡故無有量，般若波羅蜜離故無有量。」 tr. "Because prajñāpāramitā is inexhaustible it is without measure; because prajñāpāramitā is separated it is without measure."〔T25 0618a01〕; its ultimate reason lies in non-arising: 「何以故？是一切法皆無生；若法無生，云何有盡？」 tr. "Why? All these dharmas are non-arising; if a dharma is non-arising, how could there be exhaustion?"〔T25 0618a11〕. The treatise uses the measure of the scrolls of three sūtras to show, by contrast, the measurelessness of the meaning: 「名眾等言語章句、卷數有量，如《小品》、《放光》、《光讚》等般若波羅蜜經卷章句，有限有量；般若波羅蜜義無量。」 tr. "The collections of names and the rest—words and speech, chapters and phrases, and the number of scrolls—have measure: the scrolls, chapters, and phrases of the prajñāpāramitā sūtras such as the Smaller Sūtra, Emission of Light Prajñāpāramitā, and Praise of Light Prajñāpāramitā are limited and have measure; the meaning of prajñāpāramitā is without measure."〔T25 0620a11〕. Huiying gives their verse counts (see Section VI).

The dhāraṇī of letters · the dhāraṇī of hearing and retaining. The two names distinguished in the final passage. The sūtra: 「阿難！是深般若波羅蜜則是一切字門。行是深般若波羅蜜，能入陀羅尼門」 tr. "Ānanda! This deep prajñāpāramitā is the gate of all letters. Practising this deep prajñāpāramitā, one can enter the gate of dhāraṇī"〔T25 0618a16〕; the treatise glosses the dhāraṇī of letters: 「因一字即入畢竟空，是名文字陀羅尼。」 tr. "Through a single letter one at once enters ultimate emptiness; this is called the dhāraṇī of letters."〔T25 0620b12〕, and itself points back to earlier text: 「如先陀羅尼中說。」 tr. "As was said earlier concerning dhāraṇī."〔T25 0620b13〕—the phrase 「如先陀羅尼中說」 tr. "as was said earlier concerning dhāraṇī" is seen once in the whole of this treatise, here. Its difference from the dhāraṇī of hearing and retaining the treatise judges by measure and measurelessness: 「聞持陀羅尼，能持有數有量法，世間亦有，如須尸摩外道亦得聞持陀羅尼」 tr. "The dhāraṇī of hearing and retaining can hold dharmas that have number and measure; it exists in the world too, as Susīma of the outside paths also obtained the dhāraṇī of hearing and retaining"〔T25 0620b26〕, 「從般若得陀羅尼，廣受持諸法，終不忘失。以是為差別。」 tr. "The dhāraṇī obtained from prajñā receives and upholds all dharmas widely, and never forgets or loses them. This is taken as the difference."〔T25 0620b29〕. 「須尸摩」 tr. "Susīma" is seen three times in the whole of this treatise, once in this chapter; 「文字陀羅尼」 tr. "the dhāraṇī of letters" is seen six times in the whole of this treatise, twice in this chapter (both in the one line〔T25 0620b12〕), found by rescanning the stream of Chinese characters.

The real mark of all dharmas · all kinds of names. The gathering-up of the whole treatise section. At the end of the treatise section, answering the question 「般若便是波羅蜜，何以名為陀羅尼？」 tr. "Since prajñā is itself a pāramitā, why is it named dhāraṇī?"〔T25 0620c01〕, it gives a gloss that holds everything together: 「諸法實相是般若，能種種利益，眾生愛念故，作種種名。」 tr. "The real mark of all dharmas is prajñā; it can benefit in all kinds of ways, and because beings love and keep it in mind, all kinds of names are made."〔T25 0620c02〕—below it the ascription of four names is listed: reaching the limit of all wisdoms it is called prajñāpāramitā; after becoming a Buddha its name changes to anuttarā samyaksaṃbodhi; within the mind of the Small Vehicle it is called the thirty-seven limbs of the path and the three gates of liberation; within the mind of one who wishes to hear and not forget it is called dhāraṇī; and all are gathered together in 「是故佛說如意珠譬喻，隨前物色變為名。」 tr. "Therefore the Buddha speaks the simile of the wish-fulfilling jewel: following the colour of the thing before it, it changes, and that is taken as its name."〔T25 0620c09〕. Jizang here also gives an explanation by different names (see Section VI).

III. Similes and Stories

This chapter has eight key similes and one story cited, all tied to the meaning they explain; none is set up idly.

The space of a pore compared with the space of the ten directions (the simile of the depth or shallowness of the practice of emptiness). The treatise, explaining why the emptiness of the two vehicles does not reach the emptiness of the bodhisattva, gives a measure of the utmost simplicity: 「復次，二乘得空，有分有量；諸佛、菩薩，無分無量。」 tr. "Again, the two vehicles obtain emptiness with parts and with measure; the buddhas and bodhisattvas, without parts and without measure."〔T25 0618c14〕, 「如渴者飲河，不過自足」 tr. "as a thirsty man drinking from a river takes no more than suffices himself"〔T25 0618c15〕, 「又如毛孔之空欲比十方空，無有是理！」 tr. "And again, as for the space of a pore wishing to compare itself with the space of the ten directions—there is no such principle!"〔T25 0618c16〕—what the thirsty man drinks is not the river being small; it is the measure of his belly; the space of a pore is not a difference in space; it is the measure of the pore. Space is one space; the measure lies in the vessel that is capable of emptiness. 「毛孔之空」 tr. "the space of a pore" is seen twice in the whole of this treatise (〔T25 0322a10〕〔T25 0618c17〕), once in this chapter. Junzheng's citation of this chapter takes precisely this simile (see Section VI).

A lamp lit to break the darkness, and a further great lamp (the simile of keen and dull). The treatise, explaining how, though all alike obtain the real mark of all dharmas, some have it clearly and some not clearly: 「譬如破闇故然燈，更有大燈，明則轉勝。」 tr. "As when, in order to break the darkness, a lamp is lit, and there is further a great lamp, the brightness is then greater still."〔T25 0618c05〕—which is followed by 「當知先燈雖炤，微闇不盡；若盡，後燈則無用。」 tr. "Know that though the earlier lamp illumines, the faint darkness is not exhausted; if it were exhausted, the later lamp would be of no use."〔T25 0618c06〕. It is not that the earlier lamp does not break the darkness; it is that the faint darkness is not exhausted; the reason the later lamp is of use lies precisely where the earlier lamp has not exhausted it. The treatise closes it by saying 「惟有佛智，能盡諸無明。」 tr. "Only the Buddha's wisdom can exhaust all ignorance."〔T25 0618c08〕. Jizang gives a counter-question on the same meaning (see Section VI).

The vessel has measure, not the water (the simile of the measurelessness of nirvāṇa). The treatise answers the objection 「涅槃是無量，何以言『二乘所得有量』？」 tr. "Nirvāṇa is without measure; why do you say ‘what the two vehicles obtain has measure’?"〔T25 0618c26〕 with only one sentence: 「不聞說大水喻耶？器有量，非水有量。」 tr. "Have you not heard the simile of the great water told? The vessel has measure; it is not that the water has measure."〔T25 0618c27〕—what is measured is the wisdom, not the nature of dharmas. Below it the treatise gathers it up further by mutually dependent dharmas: 「復次，量、無量，相待法。於凡人是無量，佛皆能量。」 tr. "Again, measure and the measureless are mutually dependent dharmas. What for ordinary people is measureless, the Buddha can measure entirely."〔T25 0618c28〕.

A very rich elder entrusts the wish-fulfilling jewel (the first core simile of this chapter). The treatise, explaining why the Buddha, in the midst of not craving, is earnest toward prajñā alone: 「譬如大富長者命欲終時，以眾寶與兒，偏以如意寶珠慇懃囑累」 tr. "As a very rich elder, when his life is about to end, gives his many jewels to his son, and of the wish-fulfilling jewel in particular earnestly entrusts him"〔T25 0619b25〕; the words of his charge are a rendering of the sūtra's intent: 「汝勿以此寶自無定色、質如虛空、微妙難識故而不守護！」 tr. "Do not, because this jewel has of itself no fixed colour, has a substance like space, and is subtle and hard to recognise, fail to guard it!"〔T25 0619b27〕, 「若失餘寶為可，此寶不可失也！」 tr. "To lose the other jewels may be allowed; this jewel must not be lost!"〔T25 0619b28〕; the treatise itself matches it to the dharma: 「大富長者是佛，以般若波羅蜜囑累阿難」 tr. "The very rich elder is the Buddha, who entrusts prajñāpāramitā to Ānanda"〔T25 0619b29〕, 「汝好受持守護，無令忘失！」 tr. "Receive and uphold it well and guard it; do not let it be forgotten or lost!"〔T25 0619c01〕—the force of the simile lies in the four Chinese characters 「自無定色」 tr. "has of itself no fixed colour": precisely because it has no fixed colour and is hard to recognise, it is most easily taken for a thing not worth guarding. 「大富長者」 tr. "a very rich elder" is seen twice in the whole of this treatise, both in this one passage of this chapter. Jizang takes the same image with 「如父臨終付子如意珠」 tr. "as a father at the end of his life hands the wish-fulfilling jewel to his son"〔X24n0451 0318a14〕 (see Section VI).

Planting many fruit trees is not as good as planting one wish-fulfilling tree (the simile of weighing). The treatise answers 「說法令三千大千世界眾生盡得阿羅漢，云何不如以般若一句教菩薩？」 tr. "To teach the Dharma so that the beings of the three-thousand great-thousand world all obtain arhatship—how is it not as good as teaching a bodhisattva with a single phrase of prajñā?"〔T25 0619c06〕: 「如人種眾果樹，不如一人種一如意樹，能隨人所願，如意皆得。」 tr. "As a person planting many fruit trees is not as good as one person planting one wish-fulfilling tree, which can follow what people wish, so that everything is obtained as they wish."〔T25 0619c11〕—what the fruit trees yield is fixed; what the wish-fulfilling tree yields follows the wish; the weighing holds because what is yielded has no fixed limit, not because of how many or few the trees are.

The vajra, though small, can surpass all jewels (the simile of the difference between the Great and the Small Vehicle). Having listed the fourfold difference of the Great and the Small Vehicle (the presence or absence of kindness and compassion · acting for one's own sake or for the sake of beings · the breadth or narrowness of the mind that knows all dharmas · merit that has limit and measure or merit that leaves nothing out), the treatise closes it by saying: 「譬如金剛雖小，能勝一切寶，不得言少故不如多。」 tr. "As the vajra, though small, can surpass all jewels; one cannot say that because it is little it is not as good as much."〔T25 0619c19〕—it is the same scale as Chapter 62's 「如草芥雖多，不如一小金剛。」 tr. "As blades of grass, though many, are not as good as one small vajra.", but takes the opposite image: there, it says that many is not a match for weight; here, it says that smallness is not a match for keenness. The phrase 「如金剛雖小」 tr. "as the vajra, though small" is seen twice in the whole of this treatise (〔T25 0584a02〕〔T25 0619c19〕), once in this chapter.

Entrusting a jar of fragrant oil to sons and younger brothers (the second core simile of this chapter). The treatise, explaining why the Buddha, knowing already that prajñā is truly inexhaustible, still entrusts it: 「佛知般若是真無盡，為名字語言句眾有盡故囑累。」 tr. "The Buddha knows that prajñā is truly inexhaustible; it is because the collections of names, words, speech, and phrases are exhaustible that he entrusts it."〔T25 0620a24〕, 「如人以香油瓶囑累子弟，雖不惜瓶，為受持香油故」 tr. "As a person entrusts a jar of fragrant oil to his sons and younger brothers: though he does not begrudge the jar, it is for the sake of receiving and holding the fragrant oil"〔T25 0620a25〕, and it matches it itself to the dharma: 「語言能持義亦如是，若失語言，則義不可得。」 tr. "That words and speech can hold the meaning is likewise; if the words and speech are lost, then the meaning cannot be obtained."〔T25 0620a26〕—the jar is not what is begrudged, and yet it must be guarded; words and speech are not prajñā, and yet prajñā cannot be apart from them. 「香油瓶」 tr. "a jar of fragrant oil" is seen once in the whole of this treatise, here, found by rescanning the stream of Chinese characters. Huiying gives it substance here with the fragrant oil of campaka (see Section VI).

A city with one gate, and those who come from the four directions (the simile of the wondrous Dharma of the buddhas). The treatise, explaining prajñā as the wondrous Dharma of the buddhas of the three times: 「如一門城，四方來者，無異門入。」 tr. "As with a city of one gate: those who come from the four directions have no other gate by which to enter."〔T25 0620b18〕—「如一門城」 tr. "as with a city of one gate" is seen once in the whole of this treatise, here. The meaning of the simile lies in the oneness of the gate, not in the directions around the city.

Akṣobhya Buddha and the display of the supernormal power of travel (the one story cited). Within the chapter the sūtra gives a proof by direct perception: 「說是〈般若波羅蜜品〉時，佛在四眾中」 tr. "When the Prajñāpāramitā chapter was being taught, the Buddha, in the midst of the fourfold assembly"〔T25 0617b28〕, displays the supernormal power of travel, and the great assembly all see Akṣobhya Buddha and his retinue; then at once 「爾時，佛攝神足，一切大眾不復見阿閦佛」 tr. "At that time the Buddha withdrew the supernormal power of travel, and the whole great assembly no longer saw Akṣobhya Buddha"〔T25 0617c07〕—between seeing and not seeing, the Buddha at once uses it to teach that all dharmas do not stand as an object to the eye. The treatise explains why this matter is cited: 「爾時，佛欲明了是事故引證，亦欲證一切法空，不著是空法，但憐愍眾生故囑累。」 tr. "At that time the Buddha, wishing to make this matter clear, cites it as proof; he also wishes to prove that all dharmas are empty, and does not cling to this dharma of emptiness, but only out of pity for beings entrusts it."〔T25 0619c25〕—the story is cited not for a marvel, but to prove emptiness without clinging to emptiness.

IV. The Sūtra Passage Explained

The network of the two lines of chapter names: "Entrustment" / "Entrusting the Teaching" (recorded side by side without judgement). The chapter name of this chapter comes in two lines; each is recorded according to the base texts. First, the chapter "Entrustment"—the chapter title of this treatise's base text〔T25 0616a11〕 reads 「大智度論釋囑累品第六十六」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Entrustment, the Sixty-sixth"; the Yuan edition reads 「大智度論釋囑累品第六十六」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Entrustment, the Sixty-sixth" (twelve characters · the same as the base text), and the Ming edition reads 「釋囑累品第六十六」 tr. "Commentary on the Chapter on Entrustment, the Sixty-sixth" (eight characters · dropping 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa"); all three read 「囑累」 tr. "entrustment". Second, the chapter "Entrusting the Teaching"—the Song and Palace editions read 「大智論釋累教品第六十六」 tr. "Treatise on Great Wisdom, Commentary on the Chapter on Entrusting the Teaching, the Sixty-sixth" (eleven characters · 「大智論」 tr. "Treatise on Great Wisdom" omits the one character 「度」 tr. "crossing" · with the difference that the Palace edition has in addition the character 「品」 tr. "chapter"), naming the chapter by 「累教」 tr. "entrusting the teaching". The Ishiyama text, for its part, reads 「摩訶般若波羅蜜品第六十五中囑累八十」 tr. "Mahāprajñāpāramitā, Chapter the Sixty-fifth, the Middle Entrustment, Eighty" (the sūtra-title form · chapter order -1 · the title taking 「中囑累」 tr. "the Middle Entrustment" as its sub-title · ending with the Ishiyama text's own fascicle number 「八十」 tr. "eighty"). The two names each have their basis: the base text and the Yuan and Ming take 「囑累」 tr. "entrustment", the Song and Palace take 「累教」 tr. "entrusting the teaching"; recorded side by side without judgement. Junzheng, citing this chapter, also uses the name 「累教品」 tr. "Chapter on Entrusting the Teaching" (see Section VI), while Jizang's commentary uses both names (see below).

The -1 step of chapter order (continuing in the Ishiyama text · together with the fascicle number). The Ishiyama text's chapter title reads 「第六十五」 tr. "the Sixty-fifth", one less than the base text's 「第六十六」 tr. "the Sixty-sixth", advancing chapter by chapter from Chapter 44 onward, in the same direction and by the same amount—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 「德」 tr. "merit" at the chapter's end, the Ishiyama text reads 「德釋第六十五品竟」 tr. "merit. The commentary on the sixty-fifth chapter is finished" (entry ninety-two 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 「六十五」 tr. "sixty-five"; it is not a solitary witness. Huiying's commentary's own numbering also reads 「第六十五品」 tr. "the sixty-fifth chapter" (see Section VI), but that belongs to the commentator's internal numbering, not to a variant reading of the base text; the nature differs, and 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 0616a11〕 first records 「卷第八十首【石】」 tr. "head of Fascicle Eighty (Ishiyama)"—the Ishiyama text takes the place of this chapter's title as the head of its Fascicle 80; paired with the two notes at the close of the preceding chapter, 「第七十九卷終【石】」 tr. "end of Fascicle Seventy-nine (Ishiyama)" (n="0616004") and 「礙【大】，（礙釋第六十四品竟，摩訶般若經卷第七十九）【石】」 tr. "obstruction (Taishō); (obstruction. The commentary on the sixty-fourth chapter is finished. Mahāprajñā Sūtra, Fascicle Seventy-nine) (Ishiyama)" (n="0616002"), both at〔T25 0616a10〕, it can be seen that the Ishiyama text's Fascicle 79 ends where the preceding chapter ends, and its Fascicle 80 begins at this chapter's title. The base text has no fascicle boundary at this point (Fascicle 79 runs from〔T25 0613b24〕 to〔T25 0620c12〕); the double tracks of fascicle and chapter in the base text / 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 do not enter this chapter's ledger of ninety-two entries (see Section VIII). Further, at the end of the fascicle in this chapter there is another Ishiyama point-anchor note, 「不分卷【石】」 tr. "no division of the fascicle (Ishiyama)" (n="0620015", at〔T25 0620c11〕), which is seen together with the note at the head of the fascicle of the next chapter, 「（大智…十）十七字【大】，（大智度論釋卷第八十釋無盡品第六十七訖第六十八品上」 tr. "(Mahā… eighty) seventeen characters (Taishō); (Mahāprajñāpāramitā-upadeśa, Commentary, Fascicle Eighty, Commentary on the Chapter on the Inexhaustible, the Sixty-seventh, ending at the first part of the Sixty-eighth chapter" (n="0620016"), with its Ishiyama reading 「摩訶般若波羅蜜品第六十六無盡品」 tr. "Mahāprajñāpāramitā, Chapter the Sixty-sixth, the Chapter on the Inexhaustible"—the Ishiyama text also has -1 for the chapter order of the next chapter; the two ends are of the same pattern.

The mirror-image double reading of the chapter title of the sūtra explained (the eye of this section). On the side of the sūtra explained, T223, this chapter's chapter title〔T08 0362a10〕 reads 「累教品第六十六」 tr. "Chapter on Entrusting the Teaching, the Sixty-sixth", and its note says 「累教【大】，囑累【宋】【元】【明】【宮】，摩訶般若波羅蜜經中囑累【聖】」 tr. "entrusting the teaching (Taishō); entrustment (Song, Yuan, Ming, Palace); the Middle Entrustment of the Mahāprajñāpāramitā Sūtra (Shōgozō)"—the base text of T223 reads 「累教」 tr. "entrusting the teaching", the four Song, Yuan, Ming, and Palace editions on the contrary read 「囑累」 tr. "entrustment", and the Shōgozō text reads 「摩訶般若波羅蜜經中囑累」 tr. "the Middle Entrustment of the Mahāprajñāpāramitā Sūtra". Set against the note on the chapter title on this treatise's side (the base text reading 「囑累」 tr. "entrustment", the Song and Palace editions reading 「累教」 tr. "entrusting the teaching"), the collation notes of the two canons form exactly a mirror image: the reading of this treatise's base text (entrustment) is precisely the reading of the variant texts of T223, and the reading of T223's base text (entrusting the teaching) is precisely the reading of this treatise's Song and Palace editions. The two readings of the chapter name, 「囑累／累教」 tr. "entrustment / entrusting the teaching", are not a wavering inside one canon, but two readings existing side by side, each in the transmission of one of the two canons; recorded as it is, without judging which is correct. The chapter title has in addition one interlinear note〔T08 0362a10〕, which reads 「丹囑累品」 tr. "Khitan: Chapter on Entrustment", with the note 「丹…品【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "Khitan … Chapter (Taishō); omitted (Song, Yuan, Ming, Palace, Shōgozō)"—the name marked by the interlinear note of the Khitan edition also reads 「囑累品」 tr. "Chapter on Entrustment", of the same line as this treatise's base text; recorded as it is. This pattern of mirror image is of the same type as the symmetrical case of Chapter 62, "Training Alike" / "Māra's Grief".

The +1 offset of the n attribute of the T223 mulu (continuing). On the side of the sūtra explained, T223, the mulu of this chapter is marked n="67" while the displayed text marks 「66 累教品」 tr. "66 Chapter on Entrusting the Teaching"〔T08 0362a10〕—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 under Chapter 48; as already recorded, not judged again). Those before and after are of the same pattern: 「65 度空品」 tr. "65 Chapter on Delivering Space" n="66"〔T08 0360b09〕, 「67 無盡品」 tr. "67 Chapter on the Inexhaustible" n="68"〔T08 0364a28〕. The mulu on this treatise's side has no offset, and is marked n="66"〔T25 0616a11〕.

The chapter boundary on the T223 side tied to a fascicle boundary (in step with this treatise's side, but with a different fascicle number). Fascicle 20 of the sūtra explained begins at〔T08 0362a07〕, with the translator's signature immediately below it〔T08 0362a09〕, and this chapter's chapter title〔T08 0362a10〕 follows directly—on the T223 side this chapter is tied to the head of a fascicle; this chapter ends at〔T08 0364a27〕, and the chapter title of the next chapter, "The Inexhaustible"〔T08 0364a28〕, follows directly, without touching a fascicle boundary. On this treatise's side, by contrast, this chapter lies in the later part of Fascicle 79, and the chapter's end is tied to the fascicle's end (see Section I); the division of fascicle and chapter in the two transmissions does not agree for this chapter; further, the Ishiyama text takes this chapter as the head of its Fascicle 80 (see above), exactly in step with the T223 side's tying it to the head of a fascicle, but with a different fascicle number; this co-occurrence is recorded as it is, not drawn in as one matter.

A full collation of the sūtra text as quoted (the two sides collated · eight places of variant readings · recording at each place whether it has a collation note). Sūtra ① of this treatise and "Entrusting the Teaching" of the sūtra explained are nearly identical character for character (read against each other in full by the stream of Chinese characters: three thousand one hundred and eighteen characters on this treatise's side, three thousand and ninety-nine characters on the side of the sūtra explained); the places worth recording are eight:

• The māndārava flower written with wen / with man—this treatise reads 「以天文陀羅花散佛及僧」 tr. "scattered heavenly māndārava flowers over the Buddha and the Saṅgha"〔T25 0616b16〕, T223 reads 「以天曼陀羅華散佛及僧」 tr. "scattered heavenly māndārava flowers over the Buddha and the Saṅgha"〔T08 0362b16〕. On this treatise's side there is a note here, 「文【大】｜曼【宋】【元】【明】【宮】【石】」 tr. "wen (Taishō) | man (Song, Yuan, Ming, Palace, Ishiyama)" (entry eight of the ledger below); on the T223 side there is a note, 「曼【大】，文【宋】【宮】【聖】」 tr. "man (Taishō); wen (Song, Palace, Shōgozō)"〔T08 0362b16〕—the collation notes of the two canons again form a mirror image: the reading of this treatise's variant texts is precisely the reading of T223's base text, and the reading of T223's variant texts is precisely the reading of this treatise's base text. Further, where the treatise section of this treatise cites the same event it reads 「爾時，會中諸天以天曼陀羅華散佛等，如經中說。」 tr. "At that time the gods in the assembly scattered heavenly māndārava flowers over the Buddha and the rest, as the sūtra tells."〔T25 0619a02〕—where the treatise-author himself quotes the sūtra he uses 「曼」 tr. "man", differing from the 「文」 tr. "wen" of the sūtra section; recorded separately, as it is.
• World / land—this treatise reads 「比丘僧、世界、壽命皆等」 tr. "their Saṅgha of bhikṣus, their worlds, and their life-spans will all be equal"〔T25 0616b26〕, T223 reads 「比丘僧、國土、壽命皆等」 tr. "their Saṅgha of bhikṣus, their lands, and their life-spans will all be equal"〔T08 0362b26〕. On this treatise's side there is a note here, 「世界【大】＊｜國土【石】＊」 tr. "world (Taishō) | land (Ishiyama)" (entry twelve of the ledger below · the place of definition of a star · shared at four places within the chapter), that is, the Ishiyama text reads 「國土」 tr. "land", agreeing precisely with T223's base text; on the T223 side, at a place of the same type, there is a note, 「國土【大】，世界【聖】」 tr. "land (Taishō); world (Shōgozō)"〔T08 0363c08〕—the Shōgozō text reads 「世界」 tr. "world", agreeing on the contrary with this treatise's base text; the mirror image of the two canons reappears on this one word-group.
• Well liberated / liberated both ways—this treatise reads 「皆得自在，得好解脫——心好解脫，慧好解脫」 tr. "all have obtained mastery, obtained being well liberated—the mind well liberated, wisdom well liberated"〔T25 0617c03〕, T223 reads 「皆得自在，得俱解脫、心解脫、慧解脫」 tr. "all have obtained mastery, obtained liberation both ways, liberation of mind, liberation by wisdom"〔T08 0363c03〕. On this treatise's side the two notes on the character 「好」 tr. "well" (entries thirty-three and thirty-four of the ledger below, one of them a star shared) read 「好【大】＊｜〔－〕【宋】【元】【明】【宮】＊」 tr. "well (Taishō) | omitted (Song, Yuan, Ming, Palace)"; on the T223 side there is a note, 「俱【大】，好【宋】【元】【明】【聖】」 tr. "both ways (Taishō); well (Song, Yuan, Ming, Shōgozō)"〔T08 0363c03〕—four texts of T223 read 「好」 tr. "well", agreeing with this treatise's base text. Above this, in the same passage, this treatise reads 「漏盡無煩惱，皆得自在」 tr. "their outflows exhausted, without afflictions, all have obtained mastery"〔T25 0617c03〕, T223 reads 「漏已盡、無復煩惱，皆得自在」 tr. "their outflows already exhausted, no longer with afflictions, all have obtained mastery"〔T08 0363c03〕, with the T223-side note 「漏已盡無復【大】，諸漏盡無【宋】【元】【明】【宮】，〔－〕【聖】」 tr. "outflows already exhausted, no longer (Taishō); all outflows exhausted, without (Song, Yuan, Ming, Palace); omitted (Shōgozō)"—the reading of T223's Song, Yuan, Ming, and Palace is close to this treatise's base text, while the Shōgozō text lacks these words; recorded side by side, as it is.
• The presence or absence of a whole sentence of twenty-two characters—this treatise has the sentence 「現在諸佛亦從六波羅蜜中學得阿耨多羅三藐三菩提」 tr. "the buddhas of the present too have trained in the six perfections and obtained anuttarā samyaksaṃbodhi"〔T25 0617b08〕 (entry twenty-six of the ledger below), whereas T223 lacks this sentence in the same position〔T08 0363b08〕, having above and below only the two sentences 「過去諸佛」 tr. "the buddhas of the past" and 「未來諸佛」 tr. "the buddhas of the future". On this treatise's side there is a note here, 「（現在…提）二十二字【大】，〔－〕【宋】【元】【明】【宮】」 tr. "(the buddhas of the present … awakening) twenty-two characters (Taishō); omitted (Song, Yuan, Ming, Palace)"—the four Song, Yuan, Ming, and Palace editions all lack this sentence, and the reading they make is precisely the reading of T223; on the T223 side there is no collation note here. This is the only long-phrase collation of this chapter, a difference between editions in the expansion or abridgement of the sūtra text, not a single-character variant.
• Humans and gods / gods and humans—this treatise reads 「今我於一切世間人、天、阿修羅眾中囑累汝」 tr. "now, in the midst of the whole world's assembly of humans, gods, and asuras, I entrust it to you"〔T25 0617a14〕, T223 reads 「阿難！今我於一切世間天、人、阿修羅中囑累汝」 tr. "Ānanda! Now, in the midst of the whole world's gods, humans, and asuras, I entrust it to you"〔T08 0363a14〕. On this treatise's side there is a note here, 「人、天【大】｜天人【宋】【元】【明】【宮】【石】」 tr. "humans, gods (Taishō) | gods and humans (Song, Yuan, Ming, Palace, Ishiyama)" (entry twenty-three of the ledger below)—five texts of this treatise all read 「天人」 tr. "gods and humans", agreeing precisely with the order of T223's base text; further, this treatise has the character 「眾」 tr. "assembly" which T223 lacks, and on this treatise's side there is another note here, 「眾【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "assembly (Taishō) | omitted (Song, Yuan, Ming, Palace)" (entry twenty-four of the ledger below); the dropping in the four texts also agrees with T223; on the T223 side neither place has a collation note.
• The zhen- / jin- transliterations of kiṃnara—this treatise reads 「甄陀羅、摩睺羅伽等」 tr. "kiṃnaras (written zhentuoluo), mahoragas, and the rest"〔T25 0617b29〕, while T223 in the same position reads 「緊陀羅」 tr. "kiṃnara (written jintuoluo)"〔T08 0363b29〕. On this treatise's side there is a note here, 「甄陀【大】｜緊那【宋】【元】【明】【宮】【石】」 tr. "zhentuo (Taishō) | jinna (Song, Yuan, Ming, Palace, Ishiyama)" (entry thirty-one of the ledger below)—this treatise's five texts, Song, Yuan, Ming, Palace, and Ishiyama, read 「緊那」 tr. "jinna", and this treatise's base text reads 「甄陀」 tr. "zhentuo"; T223's base text reads 「緊陀」 tr. "jintuo", and its five texts, Song, Yuan, Ming, Palace, and Shōgozō, read 「緊那」 tr. "jinna" (T223's collation note: tuo for the base text, na for the five texts): the base texts of the two sides each differ, while the variant texts of the two sides alike read 「緊那」 tr. "jinna". The two lines of transliteration each form their own habit; recorded as it is.
• Unobstructed knowledge written with two different characters for ‘obstruct’—this treatise reads 「過去、未來、現在法中得無礙智見」 tr. "obtains unobstructed knowledge and vision in the dharmas of the past, the future, and the present"〔T25 0617c23〕, while T223 in the same position reads 「無閡智」 tr. "unobstructed knowledge (written with ai meaning ‘barred’)"〔T08 0363c25〕. On the T223 side there is a note here, 「閡智【大】，礙智【宋】【元】，礙知【明】」 tr. "barred knowledge (Taishō); obstructed knowledge (Song, Yuan); obstructed knowing (Ming)"〔T08 0363c25〕—T223's Song and Yuan editions read 「礙智」 tr. "obstructed knowledge", agreeing precisely with this treatise's base text; on this treatise's side there is a note here, 「如【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "as (Taishō) | omitted (Song, Yuan, Ming, Palace)" (entry forty of the ledger below), which does not collate this character.
• Dānapāramitā in two transliterations (without or with the syllable na)—this treatise reads 「檀波羅蜜不可得，何況行檀波羅蜜者」 tr. "dānapāramitā is unfindable, how much less one who practises dānapāramitā"〔T25 0616a18〕, T223 reads 「檀那波羅蜜不可得，何況行檀那波羅蜜者」 tr. "dānapāramitā (written tanna) is unfindable, how much less one who practises dānapāramitā (written tanna)"〔T08 0362a17〕. On the T223 side the character 「那」 tr. "na" has a star note, 「那【大】＊，〔－〕【聖】＊」 tr. "na (Taishō); omitted (Shōgozō)"〔T08 0362a17〕—the Shōgozō text lacks the character 「那」 tr. "na", agreeing precisely with this treatise's base text; on this treatise's side there is no collation note here. This agrees with the variant of the same type recorded under Chapter 62: the habits of transliteration of the two canons each form their own line; it is not a chance variation at one place in this chapter.

Control group (seven strings · the number of occurrences in each of the two canons honestly recorded · a unique correspondence). 「須菩提比丘一切法離行」 tr. "the bhikṣu Subhūti's practice of separation with regard to all dharmas"〔T25 0616b04〕 / 〔T08 0362b04〕; 「欲得於一切眾生中最上」 tr. "wishing to be the highest among all beings"〔T25 0616b11〕 / 〔T08 0362b11〕; 「我等當行是無上行」 tr. "we shall practise this unsurpassed practice"〔T25 0616b18〕 / 〔T08 0362b18〕; 「佛名散華，皆同一字」 tr. "the Buddha-name Scattering Flowers, all with the one same name"〔T25 0616b25〕 / 〔T08 0362b25〕; 「我以般若波羅蜜囑累汝」 tr. "I entrust prajñāpāramitā to you"〔T25 0616c22〕 / 〔T08 0362c22〕; 「六波羅蜜是菩薩摩訶薩母」 tr. "the six perfections are the mother of the bodhisattva-mahāsattvas"〔T25 0617a29〕 / 〔T08 0363a29〕; 「我說般若波羅蜜是行者足」 tr. "I say that prajñāpāramitā is the practitioner's feet"〔T25 0618a23〕 / 〔T08 0364a25〕. The stream of Chinese characters of each of the above seven strings is seen only once in the whole treatise T25n1509 and in the whole sūtra T08n0223 (each string independently rescanned in the base texts of both canons by the full-text method, not copied over), a unique correspondence, with no other chapter to confuse it with. In addition, two strings whose numbers of occurrences are not symmetrical are recorded, so as not to fill up the count with an estimate: 「是諸佛無盡法藏」 tr. "is the inexhaustible Dharma treasury of the buddhas" is seen once in the whole treatise T25n1509〔T25 0617b04〕 and once in the whole sūtra T08n0223〔T08 0363b04〕; 「今我於一切世間人、天、阿修羅眾中囑累汝」 tr. "now, in the midst of the whole world's assembly of humans, gods, and asuras, I entrust it to you" is seen once in the whole treatise T25n1509〔T25 0617a14〕 and zero times in the whole sūtra T08n0223 (T223 reads 「天、人」 tr. "gods, humans" and lacks the character 「眾」 tr. "assembly"; see the variant entry above)—this zero occurrence is caused by a difference of word order and of one character, not by that sūtra lacking this passage; recorded separately, as it is, and one side's wording is not searched for in the other side to make a negative proposition. The judgement is 「同品異名」 tr. "the same chapter under a different name" (the chapter body is nearly identical character for character; for the difference of chapter name in the two canons, see above). The 【論】 layer of this treatise is a structural expansion in the form of a treatise, 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 Buddha, at the close of what he has taught, handing one thing over—what is handed over is not a Dharma-gate, but the phrase that holds the Dharma-gate. Its meaning can be summed up in five layers.

First: the weight of the entrustment lies in a single phrase. The sūtra's weighing words are very plain: for one who receives and upholds all dharmas and forgets or loses them, 「其過小小，無有大罪。」 tr. "the fault is very small, and there is no great sin."〔T25 0616c23〕; for one who receives and upholds the deep prajñā, 「若忘失一句，其過甚大！」 tr. "if he forgets or loses a single phrase, the fault is very great!"〔T25 0616c25〕. Why is a single phrase heavier than all dharmas? The sūtra itself gives the reason: 「若有善男子、善女人受持般若波羅蜜，則為受持過去、未來、現在諸佛阿耨多羅三藐三菩提。」 tr. "If there are good men and good women who receive and uphold prajñāpāramitā, they thereby receive and uphold the anuttarā samyaksaṃbodhi of the buddhas of the past, the future, and the present."〔T25 0616c28〕—to receive and uphold prajñā is not to receive and uphold one sūtra; it is to receive and uphold what the buddhas of the three times have obtained. The treatise gathers it up to the utmost: 「是深般若法藏是十方三世諸佛母，能令人疾至佛道。」 tr. "This deep Dharma treasury of prajñā is the mother of the buddhas of the ten directions and the three times; it can make people quickly reach the Buddha path."〔T25 0619c03〕. To speak of a mother is to say that the buddhas come forth from here; to lose a single phrase of it is to cut off the place from which buddhas come forth.

Second: the Buddha's entrustment is precisely the working of non-clinging. The treatise sets a question of the sharpest edge: the Buddha does not crave even the omniscience of all kinds and unobstructed liberation—「何以故以般若波羅蜜慇懃囑累阿難，似如貪惜？」 tr. "why is it that he earnestly entrusts prajñāpāramitā to Ānanda, so that it looks like craving and begrudging?"〔T25 0619b17〕. The answer lies not in arguing that the Buddha does not crave, but in discerning that what it is done for is not himself: 「諸佛為利益眾生故出世」 tr. "The buddhas appear in the world for the sake of benefiting beings"〔T25 0619b18〕, 「第一利益眾生無過般若波羅蜜，能盡諸苦故。」 tr. "of what foremost benefits beings, nothing is beyond prajñāpāramitā, because it can exhaust all suffering."〔T25 0619b20〕—earnestness is not being unable to let go; it is that beings cannot do without it. So in the passage on the display of the supernormal power of travel the treatise closes it by saying: 「佛所囑累亦無所著，但以大慈悲故讚是般若。」 tr. "What the Buddha entrusts he too does not cling to; it is only out of great kindness and compassion that he praises this prajñā."〔T25 0620a04〕, 「亦欲證一切法空，不著是空法，但憐愍眾生故囑累。」 tr. "He also wishes to prove that all dharmas are empty, and does not cling to this dharma of emptiness, but only out of pity for beings entrusts it."〔T25 0619c26〕. What is entrusted is empty, the one who entrusts is also empty, and yet the matter of entrusting is not set aside—this is the most perilous and the most essential move of the whole chapter.

Third: the depth or shallowness of emptiness is judged by the vessel that is capable of emptiness. Śakra praises Subhūti as foremost in practising emptiness, yet the Buddha here sets up a weighing: 「是為須菩提比丘所行，欲比菩薩摩訶薩般若波羅蜜行，百分不及一」 tr. "This is what the bhikṣu Subhūti practises; were one to compare it with the bodhisattva-mahāsattva's practice of prajñāpāramitā, it does not reach one in a hundred"〔T25 0616b06〕. The treatise explains that the reason lies not in there being two kinds of emptiness, but in obtaining it clearly or not clearly: 「譬如破闇故然燈，更有大燈，明則轉勝。」 tr. "As when, in order to break the darkness, a lamp is lit, and there is further a great lamp, the brightness is then greater still."〔T25 0618c05〕; below it two further similes are given, one speaking of measure, one of the vessel: 「如渴者飲河，不過自足」 tr. "as a thirsty man drinking from a river takes no more than suffices himself"〔T25 0618c15〕, 「又如毛孔之空欲比十方空，無有是理！」 tr. "And again, as for the space of a pore wishing to compare itself with the space of the ten directions—there is no such principle!"〔T25 0618c16〕. Space is one space; the difference between the pore and the ten directions lies in the opening, not in the space. And as for why the two vehicles become a pore, the treatise gives the substance separately: 「復次，聲聞、辟支佛無慈悲心，無度眾生心」 tr. "Again, the śrāvaka and pratyekabuddha have no mind of kindness and compassion, no mind of delivering beings"〔T25 0618c09〕—it is not merely by the practice of emptiness that one is equal to the bodhisattva; the presence or absence of kindness and compassion is precisely the size of that opening.

Fourth: in teaching one person and teaching the three-thousand world, the comparison does not lie in the number of people. The sūtra's weighing is extremely unsymmetrical: to teach the Dharma for śrāvakas so that the beings of the three-thousand great-thousand world all obtain arhatship—in the text following 「猶未為我弟子事」 tr. "has still not done the work of my disciple"〔T25 0617b12〕—while to teach one bodhisattva with a single phrase connected with prajñā is 「則為我弟子事，我亦歡喜」 tr. "then it is doing the work of my disciple, and I too rejoice". The treatise explains this asymmetry by one sentence alone: 「是三千大千世界中眾生雖皆得阿羅漢，自度其身，不中作佛；若說般若一句，聞者得作佛故。」 tr. "Though the beings in this three-thousand great-thousand world all obtain arhatship, they deliver only themselves and are not fit to become buddhas; whereas if one teaches a single phrase of prajñā, the one who hears it can become a Buddha."〔T25 0619c09〕—arhatship is a result; a single phrase of prajñā is a beginning. Hence the tree is taken as a simile: 「如人種眾果樹，不如一人種一如意樹，能隨人所願，如意皆得。」 tr. "As a person planting many fruit trees is not as good as one person planting one wish-fulfilling tree, which can follow what people wish, so that everything is obtained as they wish."〔T25 0619c11〕; the jewel is taken as a simile: 「譬如金剛雖小，能勝一切寶，不得言少故不如多。」 tr. "As the vajra, though small, can surpass all jewels; one cannot say that because it is little it is not as good as much."〔T25 0619c19〕. What is little and yet can bring forth everything is not little.

Fifth: why an inexhaustible Dharma still waits upon the entrustment of words. The sūtra says plainly that prajñā is 「無有量」 tr. "without measure"〔T25 0617c27〕 and 「無盡」 tr. "inexhaustible"〔T25 0618a02〕, and that what has measure is only 「名眾、句眾、字眾」 tr. "the collection of names, the collection of phrases, the collection of letters"〔T25 0617c28〕; this being so, the sūtra scrolls, chapters, and phrases that the Buddha entrusts are in themselves things that have measure—why must he be so earnest? The treatise gives the answer of the whole chapter that comes closest to the practitioner: 「佛知般若是真無盡，為名字語言句眾有盡故囑累。」 tr. "The Buddha knows that prajñā is truly inexhaustible; it is because the collections of names, words, speech, and phrases are exhaustible that he entrusts it."〔T25 0620a24〕, 「如人以香油瓶囑累子弟，雖不惜瓶，為受持香油故」 tr. "As a person entrusts a jar of fragrant oil to his sons and younger brothers: though he does not begrudge the jar, it is for the sake of receiving and holding the fragrant oil"〔T25 0620a25〕, 「語言能持義亦如是，若失語言，則義不可得。」 tr. "That words and speech can hold the meaning is likewise; if the words and speech are lost, then the meaning cannot be obtained."〔T25 0620a26〕—the jar is not the oil, and yet without the jar the oil is not kept. The meaning is inexhaustible while words and speech are exhaustible; therefore to guard words and speech is precisely to guard the meaning. At the end of the whole chapter the Buddha further attests with his own body that these words are not false: 「所以現舌相者，世間相法，舌能覆鼻，是不妄語相，何況覆面！」 tr. "The reason he displays the mark of the tongue is that, by the world's method of reading marks, a tongue that can cover the nose is the mark of not speaking falsely—how much more one that covers the face!"〔T25 0620b01〕, and the treatise does not allow people to take it as a supernormal power: 「非以神通力所現。」 tr. "It is not displayed by the power of the supernormal powers."〔T25 0620b05〕, 「但以本願誓度眾生、大悲心憐愍一切故，以第一利般若波羅蜜慇懃囑累汝。」 tr. "It is only by reason of the original vow, the oath to deliver beings, and the mind of great compassion pitying all, that I earnestly entrust to you prajñāpāramitā, the foremost benefit."〔T25 0620b09〕. The chapter of entrustment, at this point, is not a settling of affairs; it is that one moment when great compassion comes down into words and speech.

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 re-readings by three ancient masters: Jizang's commentary, which explains the sūtra explained, survives as a complete dedicated chapter; Huiying's commentary, which explains this treatise, also survives as a complete dedicated chapter; and Junzheng's Profound Meaning of the Four Mahāyāna Treatises has in addition one direct citation (differing from the situation of 「均正零命中」 tr. "zero hits in Junzheng" in several chapters from Chapter 44 onward; this chapter is a counter-example, see below); the books of Zhiyi and Zhanran of the Tiantai line have zero hits. This section records how what they comment on and cite corresponds to this chapter, without judging the relative merit of each master's interpretation.

Jizang's Commentary on the Larger Sūtra (X24n0451). His line-by-line commentary on "Entrusting the Teaching" of the sūtra explained begins at 「囑累品第六十六」 tr. "Chapter on Entrustment, the Sixty-sixth"〔X24n0451 0318a11〕 and ends at〔X24n0451 0319a09〕, before the beginning of the next chapter, 「無盡品第六十七」 tr. "Chapter on the Inexhaustible, the Sixty-seventh"〔X24n0451 0319a10〕, covering the whole sūtra text of this chapter; in addition, the general table of contents at the head of the fascicle lists 「囑累品第六十六」 tr. "Chapter on Entrustment, the Sixty-sixth"〔X24n0451 0195c06〕. Distinguishing the same name (the difficulty peculiar to this chapter): in the whole file of X24, 「囑累品」 tr. "Chapter on Entrustment" is seen twice as a body mulu—this chapter〔X24n0451 0318a11〕 and Chapter 90, "Entrustment", the Ninetieth〔X24n0451 0345a04〕 (the general table of contents lists it separately at〔X24n0451 0195c20〕); everything cited in this section is assigned to its chapter by locus; only what lies within〔X24n0451 0318a11–0319a09〕 is the commentary on this chapter, and not one character of the material of Chapter 90 enters. There are five points worth recording.

First, the two reasons for handing it over in charge—「此中第二、流通實相般若也。」 tr. "Here is the second: the circulation of the prajñā of the real mark."〔X24n0451 0318a12〕, 「一、為利現在，現在眾生見佛慇懃付囑，必知般若是大法實，如父臨終付子如意珠，則知無價物，故增眾生信敬也。」 tr. "First, for the benefit of the present: beings of the present, seeing the Buddha earnestly hand it over in charge, will surely know that prajñā is the great and real Dharma, just as, when a father at the end of his life hands the wish-fulfilling jewel to his son, one then knows it is a priceless thing; therefore it increases the faith and reverence of beings."〔X24n0451 0318a12〕, 「二者、為利來世，出世本懷以利物，利物無過般若故付」 tr. "Second, for the benefit of the coming ages: the original intent of appearing in the world is to benefit beings, and nothing benefits beings beyond prajñā; therefore he hands it over"〔X24n0451 0318a15〕: Jizang's 「如父臨終付子如意珠」 tr. "as a father at the end of his life hands the wish-fulfilling jewel to his son" and this treatise's 「譬如大富長者命欲終時，以眾寶與兒，偏以如意寶珠慇懃囑累」 tr. "As a very rich elder, when his life is about to end, gives his many jewels to his son, and of the wish-fulfilling jewel in particular earnestly entrusts him"〔T25 0619b25〕 take one and the same image, while Jizang uses it to prove 「增眾生信敬」 tr. "it increases the faith and reverence of beings", and this treatise uses it to prove 「此寶不可失」 tr. "this jewel must not be lost"; what the two masters stress differs; recorded separately, as they are.

Second, the gloss of the name and the division into sections—「累即憑累，委付為累。十教即是實相般若教也。」 tr. "The ‘charge’ means relying and charging; handing over in trust is the ‘charge’. The ten teachings are precisely the teaching of the prajñā of the real mark."〔X24n0451 0318a21〕〔Note: the base text reads so; in view of the gloss of ‘charge’ in the preceding sentence and the chapter name in the sūtra explained, 「十教」 tr. "the ten teachings" is suspected to be an error for 「累教」 tr. "entrusting the teaching"; recorded as it stands, unaltered.〕; 「品為二：第一、將欲付囑故，先印述二人所說不違法格量顯勝勸修；第二、正明付囑。」 tr. "The chapter is in two: first, because he is about to hand it over in charge, he first approves and confirms that what the two persons said does not go against the Dharma, and by weighing shows its superiority and exhorts to cultivation; second, it makes clear the handing over in charge proper."〔X24n0451 0318a22〕—he divides the whole chapter into two, and marks for himself the place where its second part begins: 「囑累汝下，第二、正明囑累」 tr. "From ‘entrusts to you’ onward is the second: making clear the entrustment proper"〔X24n0451 0318c07〕. Huiying also makes a division into two, but with a different boundary (see below); the two masters' divisions each stand on their own; recorded side by side without judgement.

Third, the distinction of the two emptinesses of beings and dharmas—「問：生法二空何異，而言聲聞不及菩薩？答：二乘智劣故見空淺，菩薩智深故見空亦深也。」 tr. "Question: what difference is there in the two emptinesses of beings and of dharmas, that it says the śrāvakas do not reach the bodhisattvas? Answer: because the knowledge of the two vehicles is inferior, they see emptiness shallowly; because the bodhisattva's knowledge is deep, he sees emptiness deeply too."〔X24n0451 0318b13〕, 「如燈照物，不可燈火即便明了也。」 tr. "It is like a lamp illumining things: it cannot be that, as soon as there is a lamp-flame, everything is at once clear."〔X24n0451 0318b15〕, 「又二乘行但空，菩薩得不但空也。」 tr. "Further, the two vehicles practise mere emptiness; the bodhisattva obtains not-mere emptiness."〔X24n0451 0318b15〕—Jizang's lamp simile and this treatise's 「譬如破闇故然燈，更有大燈，明則轉勝。」 tr. "As when, in order to break the darkness, a lamp is lit, and there is further a great lamp, the brightness is then greater still."〔T25 0618c05〕 take the same image of a lamp, while Jizang further sets up one layer of 「但空／不但空」 tr. "mere emptiness / not-mere emptiness", and this treatise speaks only in terms of keen and dull, deep and shallow, without setting up the heading of mere emptiness; the two masters' establishment of meaning differs slightly; recorded side by side without judgement.

Fourth, why the sin of losing prajñā is great—「論云：除般若以外，失十二部經，其罪小小；若失般若，其罪則大。」 tr. "The treatise says: apart from prajñā, to lose the twelve divisions of the scriptures is a very small sin; if one loses prajñā, the sin is then great."〔X24n0451 0318c10〕, with his own explanation of the reason: 「要悟無所得乃道也。」 tr. "It is essential to awaken to nothing to be attained; only that is the path."〔X24n0451 0318c11〕; and again he sets up a question and answer himself: 「問：若爾，餘經應不得道？答：餘經辨無所依得而悟道者，皆是般若異名也。」 tr. "Question: if so, should one not attain the path through the other sūtras? Answer: wherever the other sūtras discuss that there is nothing relied on and nothing obtained, and one awakens to the path, these are all different names of prajñā."〔X24n0451 0318c13〕—the 「論云」 tr. "the treatise says" cited by Jizang and this treatise's 「除般若，雖有十二部經，盡皆忘失，其過尚少；若失般若一句，其過太多！」 tr. "Apart from prajñā, though there be the twelve divisions of the scriptures, if they are all forgotten and lost the fault is still small; if one loses a single phrase of prajñā, the fault is exceedingly great!"〔T25 0619c01〕 are the same in meaning but different in wording (Jizang cites in summary, not character for character); the attribution is already clear: what is within 「」 tr. "the quotation brackets" is Jizang's original text, not this treatise's original text. Below it he further says 「文中舉四事釋之」 tr. "in the text four matters are raised to explain it"〔X24n0451 0318c14〕; the four he raises are receiving and upholding, making offerings, the mind of faith with love and delight, and the rest, meeting the sequence of what this treatise explains.

Fifth, the gloss of the mark of the tongue and of dhāraṇī—「佛出覆面舌相證信解，若得福不虗者，我父母生身有此舌，生成不妄語，故受持般若必得實利。」 tr. "The Buddha puts forth the mark of the tongue that covers the face to attest faith and understanding: if obtaining merit is not empty, then the body born of my father and mother has this tongue, formed at birth by not speaking falsely; therefore receiving and upholding prajñā surely obtains real benefit."〔X24n0451 0319a03〕, 「不現通力令舌大者，恐舌非實大，通力使大也，故但出覆面舌也。」 tr. "That he does not display supernormal power to make the tongue large is lest it be thought that the tongue is not really large, but made large by supernormal power; therefore he simply puts forth the tongue that covers the face."〔X24n0451 0319a05〕—this points to the same thing as this treatise's 「所以現舌相者，世間相法，舌能覆鼻，是不妄語相，何況覆面！」 tr. "The reason he displays the mark of the tongue is that, by the world's method of reading marks, a tongue that can cover the nose is the mark of not speaking falsely—how much more one that covers the face!"〔T25 0620b01〕 and 「非以神通力所現。」 tr. "It is not displayed by the power of the supernormal powers."〔T25 0620b05〕, while Jizang further gives one layer of guard, 「恐舌非實大」 tr. "lest it be thought that the tongue is not really large". At the end he gives the gloss of a different name: 「此中言陀羅尼是般若異名」 tr. "Here it says that dhāraṇī is a different name of prajñā"〔X24n0451 0319a08〕—meeting this treatise's 「諸法實相是般若，能種種利益，眾生愛念故，作種種名。」 tr. "The real mark of all dharmas is prajñā; it can benefit in all kinds of ways, and because beings love and keep it in mind, all kinds of names are made."〔T25 0620c02〕. The use of both names within Jizang's commentary is recorded in addition: in his commentary on Chapter 84, looking back on this chapter, he writes 「如前累教品中，須菩提得空比菩薩，不可為喻也。」 tr. "As in the earlier Chapter on Entrusting the Teaching, Subhūti's obtaining of emptiness, compared with the bodhisattva's, cannot even serve as a comparison."〔X24n0451 0327c03〕—he calls this chapter by 「累教品」 tr. "Chapter on Entrusting the Teaching" (the name of the T223 base-text line), which exists side by side with the 「囑累品」 tr. "Chapter on Entrustment" of his own body mulu (the same as this treatise's base text); it belongs to Jizang's internal use of both names, and is not a misprint (checked by scene, character for character, as a retrospective phrase taking up the passage of this chapter 「須菩提所行空行，欲比菩薩空行，百分不及一」 tr. "Subhūti's practice of emptiness, were one to compare it with the bodhisattva's practice of emptiness, does not reach one in a hundred"〔T25 0618b24〕); recorded as it is.

Huiying's Commentary (X46n0791). The only ancient commentary explaining this treatise, surviving only in fragmentary fascicles; for this chapter there is a complete dedicated chapter, beginning at〔X46n0791 0909c13〕 and running to before the beginning of the next chapter, 「釋無盡方便品第六十七」 tr. "Commentary on the Chapter on Inexhaustible Skilful Means, the Sixty-seventh"〔X46n0791 0912c03〕; in addition, the general table of contents at the head of the fascicle lists 「釋囑累品第六十六」 tr. "Commentary on the Chapter on Entrustment, the Sixty-sixth"〔X46n0791 0794b23〕. There are five points worth recording.

First, his own numbering of -1, and the major judgement on the whole treatise—「第六十五品者，名為囑累品，此即是波若道中第三大分流通分也。」 tr. "As for the sixty-fifth chapter, it is named the Chapter on Entrustment; this is the third great part within the path of prajñā, the section of circulation."〔X46n0791 0909c13〕: Huiying calls this chapter 「第六十五品」 tr. "the sixty-fifth chapter", one less than the base text, and himself makes clear the reason in the text below: 「故舉之云第六十五品釋論也。」 tr. "Therefore it is raised and called the sixty-fifth chapter of the Expository Treatise."〔X46n0791 0910a02〕. He judges the position of this chapter within the whole treatise, and gives the major division of the path of prajñā / the path of skilful means: 「從此中囑累品已上，有六十五品經文，名為波若道」 tr. "From this Middle Entrustment chapter upward there are sixty-five chapters of sūtra text, called the path of prajñā"〔X46n0791 0909c14〕, 「次從不盡品已下訖後囑累，有二十四品經文，名為方便道」 tr. "Next, from the Chapter on the Not-Exhausted downward to the later Entrustment, there are twenty-four chapters of sūtra text, called the path of skilful means"〔X46n0791 0909c15〕—this major division takes precisely this chapter as the close of the path of prajñā, and Chapter 90, "Entrustment", as the close of the path of skilful means, which is why this chapter and Chapter 90 share the same name; Huiying himself states their difference: 「若餘處經名為中囑累品，今此中經只云囑累品」 tr. "Whereas elsewhere the sūtra names it the Chapter on the Middle Entrustment, here the sūtra only says the Chapter on Entrustment"〔X46n0791 0909c24〕. This treatise has no explicit text for this major division within this chapter; it is a structural division established by Huiying himself; recorded separately, as it is.

Second, the division into two parts—「爾時釋提桓因白佛已下，就此品中大有二分：第一明將欲囑累，先當分別乘校量勝劣，及授大記勸脩讚嘆行波若等義」 tr. "From ‘At that time Śakra Devānām Indra said to the Buddha’ onward, within this chapter there are broadly two parts: the first makes clear that, being about to entrust it, he should first distinguish the vehicles and weigh superior and inferior, together with the meanings of giving the great prediction, exhorting to cultivation, praising the practice of prajñā, and the like"〔X46n0791 0910a03〕, 「第二從是故阿難已下竟品，正明其囑累之事。」 tr. "The second, from ‘Therefore, Ānanda’ onward to the end of the chapter, makes clear the matter of the entrustment proper."〔X46n0791 0910a05〕—the boundary of the two parts differs from Jizang's (Jizang divides at 「囑累汝下」 tr. "from ‘entrusts to you’ onward", Huiying at 「是故阿難已下」 tr. "from ‘Therefore, Ānanda’ onward"); the two masters' divisions each stand on their own; recorded side by side without judgement.

Third, the citation of Kumārajīva's explanation—「故什師解云：所以慇懃囑累者，以寶重故防深；所以校量廣濶者，以功高故校廣。」 tr. "Therefore Master Kumārajīva explains: the reason he earnestly entrusts it is that, the treasure being weighty, the guarding is deep; the reason the weighing is broad and wide is that, the merit being high, the weighing is broad."〔X46n0791 0910a24〕: these are the words of the master translator cited by Huiying; this treatise has no such text; it belongs to what the commentator transmits, and its attribution is recorded as it is (what is within 「」 tr. "the quotation brackets" is the text cited in Huiying's commentary, not this treatise's original text).

Fourth, the distinction within the twelve divisions of the scriptures—「十一部經是聲聞藏，唯為益二乘所利處小，有落失者無有大罪。」 tr. "Eleven divisions of the scriptures are the śrāvaka canon; being only for the benefit of the two vehicles, the place they benefit is small; one who lets them fall and be lost has no great sin."〔X46n0791 0910b13〕, 「方等一部是菩薩藏，唯為菩薩是大乘典，能致得佛利益處廣，是故失之能得大罪也。」 tr. "The one division, the vaipulya, is the bodhisattva canon; being only for bodhisattvas, it is the scripture of the Great Vehicle, able to bring about the attainment of buddhahood, and the place it benefits is wide; therefore to lose it can incur great sin."〔X46n0791 0910b14〕—Huiying explains this treatise's phrase 「除般若，雖有十二部經」 tr. "apart from prajñā, though there be the twelve divisions of the scriptures"〔T25 0619c01〕 by the division into eleven / one; this treatise here speaks only of how great or small the fault is, and does not reach the question of which canon they belong to; this is brought out by Huiying alone; recorded as it is.

Fifth, the substance of the jar of fragrant oil and of the dhāraṇī of hearing and retaining—explaining this chapter's second core simile: 「如瞻蔔香油以瓶盛之，所以慇懃付屬不令破瓶者，畏失油故。」 tr. "As when campaka fragrant oil is held in a jar: the reason one earnestly hands it over in charge and does not let the jar break is fear of losing the oil."〔X46n0791 0912a22〕, 「以文詮理義從文得，文不正義不成，違文失指恐失義故，所以囑文不令忘也。」 tr. "The text expounds the principle, and the meaning is obtained from the text; if the text is not correct, the meaning is not accomplished; going against the text and losing its pointing, one fears losing the meaning; therefore he charges them with the text and does not let it be forgotten."〔X46n0791 0912a24〕—this points to the same thing as this treatise's 「語言能持義亦如是，若失語言，則義不可得。」 tr. "That words and speech can hold the meaning is likewise; if the words and speech are lost, then the meaning cannot be obtained."〔T25 0620a26〕, while Huiying goes one layer further with 「文不正義不成」 tr. "if the text is not correct, the meaning is not accomplished". Explaining the matter of Susīma: 「此外道亦得文持陀羅尼，以不得波若和故，則有忘失」 tr. "This person of the outside paths too obtained the dhāraṇī of holding the text; because he did not obtain the harmony of prajñā, there was forgetting and losing"〔X46n0791 0912b04〕, and below it he narrates at length the story of Susīma questioning the bhikṣus about liberation by wisdom; this treatise only says 「如須尸摩外道亦得聞持陀羅尼」 tr. "as Susīma of the outside paths also obtained the dhāraṇī of hearing and retaining"〔T25 0620b27〕 and does not give the story; this story is supplied by Huiying; recorded as it is. Further, explaining the heading that the sūtra scrolls have measure, he gives the verse counts of four sūtras: 「如此經有十萬偈、小品有四千偈、放光有一萬八千偈、光讚八千偈等，名為有量也。」 tr. "As this sūtra has a hundred thousand verses, the Smaller Sūtra has four thousand verses, Emission of Light has eighteen thousand verses, Praise of Light eight thousand verses, and so on—these are called having measure."〔X46n0791 0912a17〕—this treatise only lists 「如《小品》、《放光》、《光讚》等般若波羅蜜經卷章句，有限有量」 tr. "the scrolls, chapters, and phrases of the prajñāpāramitā sūtras such as the Smaller Sūtra, Emission of Light Prajñāpāramitā, and Praise of Light Prajñāpāramitā are limited and have measure"〔T25 0620a12〕, without verse counts; the verse counts are supplied by Huiying; the two are recorded side by side without judgement.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · one direct citation (a counter-example to the judgement for the preceding chapters). Searching back independently through the whole file, 「囑累品」 tr. "Chapter on Entrustment" has zero hits and 「累教品」 tr. "Chapter on Entrusting the Teaching" one hit〔X46n0784 0623a14〕: 「又大論釋累教品云：須菩提所得空，如毛穴之空；菩薩空，如十方空也。」 tr. "Further, the Great Treatise, explaining the Chapter on Entrusting the Teaching, says: the emptiness Subhūti obtains is like the space of a pore-hole; the bodhisattva's emptiness is like the space of the ten directions."〔X46n0784 0623a14〕—Junzheng calls this chapter by 「累教品」 tr. "Chapter on Entrusting the Teaching" (the name of the Song–Palace line), and what he cites is the meaning of this treatise's passage 「又如毛孔之空欲比十方空，無有是理！」 tr. "And again, as for the space of a pore wishing to compare itself with the space of the ten directions—there is no such principle!"〔T25 0618c16〕 (「毛穴」 tr. "pore-hole" and 「毛孔」 tr. "pore" differ in character but are the same in meaning; 「十方空」 tr. "the space of the ten directions" is identical character for character); it is a summary citation, not identical character for character; the attribution is already clear: what is within 「」 tr. "the quotation brackets" is Junzheng's original text, not this treatise's original text. This one hit constitutes an individual counter-example to the 「均正零命中」 tr. "zero hits in Junzheng" of several chapters from Chapter 44 onward; this ledger records it as an individual case, and does not on its basis re-examine the judgements for the preceding chapters. 〔Note: the first character of the opening phrase 「又大論釋累教品云」 tr. "Further, the Great Treatise, explaining the Chapter on Entrusting the Teaching, says", namely 「又」 tr. "further", is at〔X46n0784 0623a14〕, and the first character of 「須菩提所得空」 tr. "the emptiness Subhūti obtains" is at〔X46n0784 0623a15〕—the two are the two ends of one sentence; this ledger takes the locus from the line of the first character of the citation.〕

Zhiyi's Great Calming and Contemplation (T46n1911) · Explanation of the Graded Dharma-Gates of Dhyānapāramitā (T46n1916) · Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) · Zhiyi's Profound Meaning of the Lotus (T33n1716) · Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717) · zero hits (recorded as it is). Searching back independently through the whole of the five files for eleven characteristic strings of this chapter (「囑累品」 tr. "Chapter on Entrustment" 「累教品」 tr. "Chapter on Entrusting the Teaching" 「毛孔之空」 tr. "the space of a pore" 「毛穴之空」 tr. "the space of a pore-hole" 「如意寶珠」 tr. "the wish-fulfilling jewel" 「大富長者」 tr. "a very rich elder" 「香油瓶」 tr. "a jar of fragrant oil" 「文字陀羅尼」 tr. "the dhāraṇī of letters" 「須尸摩」 tr. "Susīma" 「十方空」 tr. "the space of the ten directions" 「囑累汝般若」 tr. "entrust prajñā to you"), four hits were obtained, and each, checked by scene one by one, is not a citation of this chapter: the one occurrence of 「須尸摩」 tr. "Susīma" in T46n1912〔T46n1912 0371c29〕 is a discussion explaining the grounds on which the undefiled depends, not the matter of the person of the outside paths in this chapter; the one occurrence of 「如意寶珠」 tr. "the wish-fulfilling jewel" in T46n1916〔T46n1916 0504c23〕 is Zhiyi's own use of the jewel as a simile for 「般若慧發則一心具足萬行」 tr. "when the wisdom of prajñā arises, one mind is complete with the myriad practices", not this chapter's narrative of the elder's entrustment; the one occurrence of 「十方空」 tr. "the space of the ten directions" in T33n1716〔T33n1716 0801c09〕 cites the meaning of great emptiness among the eighteen emptinesses of the Expository Treatise, not this chapter's comparison of pore and ten directions; the one occurrence of 「十方空」 tr. "the space of the ten directions" in T33n1717〔T33n1717 0855b28〕 is the example of the emptiness of a jar in explaining 「一切法趣空」 tr. "all dharmas tend toward emptiness", and has nothing to do with this chapter. This chapter has no named citation in these five books; candidates are not entered; the negative result is 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 chapter name ‘Entrustment’ seen under the same name in two places (this chapter and Chapter 90). Chapter 90 of this treatise is also titled "Entrustment", wholly the same in name as this chapter. The difference between the two chapters lies in this treatise's own sequence: this chapter lies in the last part of the Commentary on the Remaining Chapters and follows the preceding chapter, "Extolling", the Sixty-fifth, while Chapter 90 lies at the very end of the whole treatise. Huiying's commentary gives the reason for this: 「從此中囑累品已上，有六十五品經文，名為波若道」 tr. "From this Middle Entrustment chapter upward there are sixty-five chapters of sūtra text, called the path of prajñā"〔X46n0791 0909c14〕, 「次從不盡品已下訖後囑累，有二十四品經文，名為方便道」 tr. "Next, from the Chapter on the Not-Exhausted downward to the later Entrustment, there are twenty-four chapters of sūtra text, called the path of skilful means"〔X46n0791 0909c15〕—each of the two Entrustments closes the end of one path, and so they share the same name but not the same position; he himself states the difference of the two names as 「若餘處經名為中囑累品，今此中經只云囑累品」 tr. "Whereas elsewhere the sūtra names it the Chapter on the Middle Entrustment, here the sūtra only says the Chapter on Entrustment"〔X46n0791 0909c24〕. Wherever this ledger cites 「囑累」 tr. "entrustment" in Jizang, in Huiying, or elsewhere in this treatise, the chapter is fixed by locus, and the names are not confused with one another (for the two body mulu on Jizang's side, see Section VI). The connection is recorded, without settling the reading on anyone's behalf.

Second, the succession of chapter order of ‘smiled’ (the treatise-author's own testimony · a hard link within this treatise itself). The treatise, explaining the Buddha's smile, itself points back to earlier text: 「爾時，佛微笑。笑義，如〈恒伽提婆品〉中說。」 tr. "At that time the Buddha smiled. The meaning of the smile is as told in the Gaṅgadevī chapter."〔T25 0619a09〕—what it points to is Chapter 59, "Gaṅgadevī", whose chapter title is 「大智度論釋恒伽提婆品第五十九」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Gaṅgadevī, the Fifty-ninth"〔T25 0591a20〕. That chapter sets out the meaning of the Buddha's smile at length; this chapter does not repeat it, and so the treatise-author simply abbreviates it with 「如〈恒伽提婆品〉中說」 tr. "as told in the Gaṅgadevī chapter". The earlier chapter tells the meaning of the smile; this chapter uses the smile for a prediction; the chapter order arises in succession, and the succession is recorded.

Third, the simile of ‘pore and ten directions’ and Junzheng's citing it back (two sides, across books). In the treatise section of this chapter, 「又如毛孔之空欲比十方空，無有是理！」 tr. "And again, as for the space of a pore wishing to compare itself with the space of the ten directions—there is no such principle!"〔T25 0618c16〕: in the whole of this treatise 「毛孔之空」 tr. "the space of a pore" is seen twice (〔T25 0322a10〕〔T25 0618c17〕), once in this chapter; and Junzheng of the Tang, in his Profound Meaning of the Four Mahāyāna Treatises, cites back precisely this simile of this chapter〔X46n0784 0623a14〕 (see Section VI). One simile is seen in two books, and both the chapter name Junzheng uses (Entrusting the Teaching) and the character-form he cites (pore-hole) follow the other line; the two sides coexist; recorded as it is, without judging which is correct.

Fourth, linking to the treasury (stable citation · soft citation). This chapter's method of entrusting, 「我以般若波羅蜜囑累汝」 tr. "I entrust prajñāpāramitā to you"〔T25 0616c22〕; its gloss 「般若波羅蜜是行者足」 tr. "prajñāpāramitā is the practitioner's feet"〔T25 0618a23〕; the line of 「護語言即所以護義」 tr. "guarding words and speech is precisely guarding the meaning" established by the two similes of the wish-fulfilling jewel and the jar of fragrant oil; and the meaning of measure in 「般若波羅蜜無盡故無有量」 tr. "because prajñāpāramitā is inexhaustible it is without measure"〔T25 0618a01〕—these are the basis on which later ages discussed the circulation of the teaching of the sūtras and the upholding of the Dharma without forgetting; they rest on a stable citation〔T25n1509 囑累品·卷七十九〕; since the places in the various volumes that cite this treatise are not yet in final form, the citation is soft, awaiting their character-by-character verification. This belongs to the further resonances of the meaning of prajñā running down into the gates of the teaching; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 79 of the Mahāprajñāpāramitā-upadeśa〔T25 0616a11–0620c12〕 (the main text of the chapter body begins from the chapter title〔T25 0616a11〕 and ends with the sentence 「佛如是種種說般若大功德」 tr. "In such various ways the Buddha tells the great merit of prajñā", running on to〔T25 0620c11〕; the fascicle-end title 「大智度論卷第七十九」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Seventy-nine"〔T25 0620c12〕 is tied to the end of this chapter); the collation text for the sūtra explained is "Entrusting the Teaching" in the Mahāprajñāpāramitā Sūtra〔T08 0362a10–0364a28〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering the sūtra explained at〔X24n0451 0318a11–0319a09〕) and Huiying's Commentary (X46n0791, covering this treatise at〔X46n0791 0909c13–0912c02〕); Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has one direct citation of this chapter〔X46n0784 0623a14〕, and the three books of Zhiyi and the two books of Zhanran 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, and Ishiyama (the Ishiyama-dera manuscript) texts—within this chapter's ledger of ninety-two entries no entry of the Shōgozō manuscript or of the Shōgozō B is seen (the note on the chapter title too lists only the five, Song, Palace, Yuan, Ming, and Ishiyama, with no independent chapter-name variant of the Shōgozō; confirmed by checking the full text of the title-note character by character, not an omission in listing).

The 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 ninety-two entries). The note on the chapter title〔T25 0616a11〕, n="0616005" (type=mod), in the full text of the base text as it stands: 「卷第八十首【石】，（（大智…六））十二字＝（（大智論釋累教品第六十六））十一字【宋】【宮】但上註六十六之下宮本有品字，（（大智度論釋囑累品第六十六））十二字【元】，（（釋囑累品第六十六））八字【明】，（（摩訶般若波羅蜜品第六十五中囑累八十））十七字【石】」 tr. "head of Fascicle Eighty (Ishiyama); ((Mahā… sixty-six)) twelve characters = ((Treatise on Great Wisdom, Commentary on the Chapter on Entrusting the Teaching, the Sixty-sixth)) eleven characters (Song, Palace), but in the note above, below ‘sixty-six’ the Palace edition has the character for ‘chapter’; ((Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Entrustment, the Sixty-sixth)) twelve characters (Yuan); ((Commentary on the Chapter on Entrustment, the Sixty-sixth)) eight characters (Ming); ((Mahāprajñāpāramitā, Chapter the Sixty-fifth, the Middle Entrustment, Eighty)) seventeen 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 to the chapter title in <head>), without a beg/end pair, and so it does not enter the ledger of ninety-two entries of the working base text; this ledger still takes ninety-two entries as its count, and this note on the chapter title is listed separately here, without setting up a separate entry. Further, the two notes at the close of the preceding chapter, 「第七十九卷終【石】」 tr. "end of Fascicle Seventy-nine (Ishiyama)" (n="0616004") and 「礙【大】，（礙釋第六十四品竟，摩訶般若經卷第七十九）【石】」 tr. "obstruction (Taishō); (obstruction. The commentary on the sixty-fourth chapter is finished. Mahāprajñā Sūtra, Fascicle Seventy-nine) (Ishiyama)" (n="0616002"), are both at〔T25 0616a10〕 and belong to the range of the preceding chapter; this ledger does not enter them, but only cites their text in Section IV to prove the double track of the Ishiyama fascicle numbering.

One residual note of point-anchor type without a collation entry (listed separately). At〔T25 0620c11〕 there is in addition a point-anchor note, reading in the base text as it stands 「不分卷【石】」 tr. "no division of the fascicle (Ishiyama)", tied between the last character of this chapter and the fascicle-end title, with no collation entry and no beginning-and-end pair, of the same type as the note on the chapter title. Apart from the note on the chapter title, the residual note of point-anchor type without a collation entry in this chapter is this one alone; it is listed separately here, without setting up a separate entry, and does not enter the ledger of ninety-two entries.

Ten stars · one across chapters · nine within the chapter (listed separately). Within the range of this chapter there are ten star anchors; this ledger resolves one by one the target of the corresponding collation entry of each, and locates the chapter to which it belongs:

• beg_861〔T25 0617b22〕 the character 「多」 tr. "much"—corresp→note(0617009), that is, the note at〔T25 0617b21〕 in this chapter (entry twenty-nine of the ledger below), shared within the chapter itself. 〔Note: 0617b21 is where the note of the place of definition lies, while the star anchor itself is at 0617b22 (entry thirty of the ledger below); the place of definition and the place of sharing must not be made to stand for each other, and the two loci are recorded separately, as they are.〕
• beg_862〔T25 0617c04〕 the character 「好」 tr. "well"—corresp→note(0617012), that is, the note in the same line〔T25 0617c04〕 in this chapter (entry thirty-three of the ledger below), shared within the chapter itself (the two occurrences in the same passage, 「心好解脫，慧好解脫」 tr. "the mind well liberated, wisdom well liberated").
• beg_863〔T25 0617c09〕 「世界」 tr. "world"—corresp→note(0616017), that is, the note at〔T25 0616b26〕 in this chapter (entry twelve of the ledger below), shared within the chapter itself.
• beg_864〔T25 0617c12〕 「世界」 tr. "world"—corresp→note(0616017), as above.
• beg_865〔T25 0618a25〕 the structural marker 【論】—corresp→note(0614006)〔T25 0614b22〕, belonging to the range of Chapter 65, "Extolling", shared across chapters. The full text of that note in the base text as it stands: 「【論】【大】＊，〔－〕【宋】【宮】＊」 tr. "treatise-marker (Taishō); omitted (Song, Palace)". Further, checking shows that this corresp id is referred to at only one place in the whole file (that is, this star in this chapter); that is, this star is a general explanation that 「【論】體例標記於宋宮二本俱缺」 tr. "the treatise style-marker is lacking in both the Song and Palace editions", hung back through the star mechanism to the single place of definition in the preceding chapter, not a divergence of meaning peculiar to this chapter.
• beg_866〔T25 0618c10〕 「世界」 tr. "world"—corresp→note(0616017), shared within the chapter itself.
• beg_867〔T25 0618c24〕 the character 「得」 tr. "obtain"—corresp→note(0618016), that is, the note in the same line〔T25 0618c24〕 in this chapter (entry fifty-nine of the ledger below), shared within the chapter itself (the two occurrences in the same sentence, 「得一切種智；得一切種智」 tr. "obtains the omniscience of all kinds; obtains the omniscience of all kinds").
• beg_868〔T25 0619a12〕 「世界」 tr. "world"—corresp→note(0616017), shared within the chapter itself.
• beg_869〔T25 0620a22〕 the character 「不」 tr. "not"—corresp→note(0620005), that is, the note at〔T25 0620a21〕 in this chapter (entry eighty-one of the ledger below), shared within the chapter itself.
• beg_86a〔T25 0620c08〕 the character 「得」 tr. "obtain"—corresp→note(0618016), shared within the chapter itself (sharing the same place of definition as beg_867).

With the corresp targets of the ten settled, the distribution of the stars is one across chapters (beg_865→Chapter 65) and nine within the chapter; the nine within the chapter in fact share five notes of definition (four with note 0616017, two with note 0618016, and one each with note 0617009, note 0617012, and note 0620005). The note texts of the star targets carry the mark 「＊」 tr. "asterisk" in the base text, and this ledger keeps them as they stand in the base text (entries one, twelve, twenty-nine, thirty, thirty-three, thirty-four, thirty-six, thirty-seven, forty-six, fifty-six, fifty-nine, sixty, sixty-five, eighty-one, eighty-two, eighty-six, and ninety of the ledger below).

Two entries carrying 「＊」 tr. "asterisk" for which no sharing is seen in the whole treatise (listed separately). The note on the structural marker 【經】 at〔T25 0616a12〕, in the base text as it stands 「【經】【大】＊，〔－〕【宋】【宮】＊」 tr. "sūtra-marker (Taishō); omitted (Song, Palace)"; the note on the character 「是」 tr. "this" at〔T25 0620b24〕, in the base text as it stands 「是【大】＊，〔－〕【石】＊」 tr. "this (Taishō); omitted (Ishiyama)"—both notes carry the star mark, yet, scanning one by one the corresponding attributes in the whole file of T25n1509, no collation entry is seen that takes either of these two notes as its target (unlike the notes that are shared). This ledger keeps their 「＊」 tr. "asterisk" as they stand in the base text; why they carry the mark and yet have no sharing is recorded as it is, without forcing an explanation.

The abbreviated base-text form of the one long-phrase collation (listed separately). Entry twenty-six of the ledger below〔T25 0617b08〕 appears in the list of the working base text in the fully expanded form 「現在諸佛亦從六波羅蜜中學得阿耨多羅三藐三菩提【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "the buddhas of the present too have trained in the six perfections and obtained anuttarā samyaksaṃbodhi (Taishō) | omitted (Song, Yuan, Ming, Palace)", while its base-text note (n="0617006") as it stands is the abbreviated form 「（現在…提）二十二字【大】，〔－〕【宋】【元】【明】【宮】」 tr. "(the buddhas of the present … awakening) twenty-two characters (Taishō); omitted (Song, Yuan, Ming, Palace)"—the two forms refer to one and the same matter (the lem of the app layer is precisely the full text of those twenty-two characters); in the ledger below this ledger follows the expanded form of the working base text for ease of reading them against each other, and lists its abbreviated base-text form separately here, recording the difference of the two layers as it is. This is the only long-phrase collation of this chapter (analysed in Section IV).

This chapter has no entry of the CBETA emendation layer and no entry of the collation-annotation (side-note) type (the absence recorded as it is). Checking entry by entry the base-text note types of the ninety-two entries, no CBETA emendation layer of type="add" (of the 【CB】 or 【麗-CB】 type) is seen, and no collation annotation of the bracketed sub-note type is seen—only the last entry〔T25 0620c11〕, 「德【大】｜德釋第六十五品竟【石】」 tr. "merit (Taishō) | merit. The commentary on the sixty-fifth chapter is finished (Ishiyama)", has a base-text note reading 「德【大】，德釋第六十五品竟【石】」 tr. "merit (Taishō); merit. The commentary on the sixty-fifth chapter is finished (Ishiyama)", while its orig type reads 「德＋（釋第六十五品竟）【石】」 tr. "merit + (the commentary on the sixty-fifth chapter is finished) (Ishiyama)"; the mod type no longer has the bracket, and this ledger follows the mod type as it stands. This differs from Chapter 62, which has one entry of the CBETA emendation layer and two collation annotations; recorded separately, as it is.

Nested collation entries (the absence recorded as it is). Scanning independently the structure of the collation entries within the range of this chapter, no collation entry embedded within another collation entry is seen; the whole chapter has no nested case.

Complete ledger of collation notes (all ninety-two entries reconciled · base text as it stands). Below, all are listed in the order of their appearance in the base text, including ten 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 (ninety-two · in order of appearance in the base text · star-corresp marked with each entry)

• 〔T25 0616a12〕【經】【大】＊｜〔－〕【宋】【宮】＊(note on the presence or absence of a structural marker · note(0616006) · carries the star mark though no sharing is seen in the whole treatise · see the separate listing above)
• 〔T25 0616a15〕所【大】｜所答【宋】
• 〔T25 0616a15〕為【大】｜是為【宋】【元】【明】【宮】【石】
• 〔T25 0616a25〕能【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0616b01〕況【大】｜況得【元】【明】
• 〔T25 0616b01〕無【大】｜不【宋】【宮】
• 〔T25 0616b10〕於【大】｜在【宋】【宮】
• 〔T25 0616b16〕文【大】｜曼【宋】【元】【明】【宮】【石】(the reading of the five texts is precisely the reading of the base text of the sūtra explained · see Section IV)
• 〔T25 0616b21〕口【大】｜佛口【宋】【元】【明】【宮】
• 〔T25 0616b23〕故【大】｜〔－〕【宮】
• 〔T25 0616b23〕笑【大】｜微笑【宋】【元】【明】【宮】
• 〔T25 0616b26〕世界【大】＊｜國土【石】＊(place of definition of a star · note(0616017) · the four that share it, see below · the Ishiyama reading is precisely the reading of the base text of the sūtra explained)
• 〔T25 0616b27〕世界【大】｜國【石】
• 〔T25 0616b29〕當【大】｜應當【宋】【元】【明】【宮】【石】
• 〔T25 0616c09〕所【大】｜〔－〕【宋】【宮】
• 〔T25 0616c15〕沮【大】｜爼【宋】
• 〔T25 0616c16〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0616c25〕忘【大】｜〔－〕【宋】【宮】
• 〔T25 0616c26〕後【大】｜〔－〕【宋】【宮】
• 〔T25 0616c29〕般【大】｜深般【宋】【元】【明】【宮】
• 〔T25 0617a03〕擣【大】｜蔦【石】
• 〔T25 0617a05〕幢幡【大】｜幡幢【宋】【元】【明】【宮】
• 〔T25 0617a14〕人、天【大】｜天人【宋】【元】【明】【宮】【石】(the order of the five texts is precisely the order of the base text of the sūtra explained · see Section IV)
• 〔T25 0617a15〕眾【大】｜〔－〕【宋】【元】【明】【宮】(the dropping in the four texts also agrees with the sūtra explained · see Section IV)
• 〔T25 0617a26〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0617b08〕現在諸佛亦從六波羅蜜中學得阿耨多羅三藐三菩提【大】｜〔－〕【宋】【元】【明】【宮】(the only long-phrase collation of the whole chapter · twenty-two characters · the base-text note is in abbreviated form · see the separate listing above and Section IV)
• 〔T25 0617b10〕得【大】｜從【宮】
• 〔T25 0617b11〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0617b21〕多【大】＊｜甚多【元】【明】＊(place of definition of a star · note(0617009) · for the one that shares it, see the next star entry)
• 〔T25 0617b22〕多【大】＊｜甚多【元】【明】＊(star · corresp → note(0617009) = the note at〔T25 0617b21〕 in this chapter · shared within the chapter)
• 〔T25 0617b29〕甄陀【大】｜緊那【宋】【元】【明】【宮】【石】(the 「緊那」 tr. "jinna" of the five texts agrees with the reading of the Song, Yuan, Ming, Palace, and Shōgozō variant texts of the sūtra explained, while the base text of the sūtra explained itself reads 「緊陀羅」 tr. "jintuoluo" · see Section IV)
• 〔T25 0617c02〕水【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0617c04〕好【大】＊｜〔－〕【宋】【元】【明】【宮】＊(place of definition of a star · note(0617012) · for the one that shares it, see the next star entry)
• 〔T25 0617c04〕好【大】＊｜〔－〕【宋】【元】【明】【宮】＊(star · corresp → note(0617012) = the note in the same line in this chapter · shared within the chapter)
• 〔T25 0617c05〕以【大】｜已【元】【明】
• 〔T25 0617c09〕世界【大】＊｜國土【石】＊(star · corresp → note(0616017) = the note at〔T25 0616b26〕 in this chapter · shared within the chapter)
• 〔T25 0617c12〕世界【大】＊｜國土【石】＊(star · corresp → note(0616017) · shared within the chapter)
• 〔T25 0617c20〕間【大】｜界【宋】【元】【明】【宮】
• 〔T25 0617c21〕所【大】｜所許【石】
• 〔T25 0617c24〕如【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0617c26〕若【大】｜〔－〕【宮】
• 〔T25 0618a03〕般【大】｜是般【元】【明】
• 〔T25 0618a06〕是【大】｜〔－〕【宋】【宮】
• 〔T25 0618a18〕門【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0618a24〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0618a25〕【論】【大】＊｜〔－〕【宋】【宮】＊(note on the presence or absence of a structural marker · star · corresp → note(0614006) = the note at〔T25 0614b22〕 in Chapter 65, "Extolling" · shared across chapters · the only place of reference in the whole treatise · see the separate listing above)
• 〔T25 0618a29〕錯謬【大】｜謬錯【石】
• 〔T25 0618b03〕弱【大】｜搦【石】
• 〔T25 0618b08〕說【大】｜語【宮】【石】
• 〔T25 0618b18〕語【大】｜議【宋】
• 〔T25 0618b19〕須【大】｜知須【元】【明】
• 〔T25 0618b19〕是【大】｜〔－〕【宋】【宮】
• 〔T25 0618c06〕炤【大】｜照【宋】【元】【明】【宮】【石】
• 〔T25 0618c08〕惟【大】｜唯【宋】【元】【明】【宮】【石】
• 〔T25 0618c09〕智【大】｜智慧【宋】【元】【明】【宮】
• 〔T25 0618c10〕世界【大】＊｜國土【石】＊(star · corresp → note(0616017) · shared within the chapter)
• 〔T25 0618c12〕遺【大】｜違【宋】｜道【宮】
• 〔T25 0618c14〕復【大】｜法復【宋】【元】【明】【宮】
• 〔T25 0618c24〕得【大】＊｜行【宋】【宮】＊(place of definition of a star · note(0618016) · the two that share it, see below)
• 〔T25 0618c24〕得【大】＊｜行【宋】【宮】＊(star · corresp → note(0618016) = the note in the same line in this chapter · shared within the chapter)
• 〔T25 0618c26〕得【大】｜行【元】【明】
• 〔T25 0618c29〕量，相待【大】｜重利待【宋】｜重相待【元】
• 〔T25 0619a09〕笑【大】｜微笑【宋】【元】【明】【宮】
• 〔T25 0619a10〕皆【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0619a12〕世界【大】＊｜國土【石】＊(star · corresp → note(0616017) · shared within the chapter)
• 〔T25 0619a18〕惑【大】｜或【石】
• 〔T25 0619a20〕根等【大】｜根【宋】【宮】｜等根【元】【明】
• 〔T25 0619a26〕世界【大】｜國【石】
• 〔T25 0619b09〕何【大】｜行【宮】
• 〔T25 0619b16〕種【大】｜〔－〕【宋】【宮】
• 〔T25 0619b27〕自【大】｜目【宋】【元】
• 〔T25 0619c03〕太【大】｜大【宋】【元】【明】【宮】
• 〔T25 0619c07〕生【大】｜生令【石】
• 〔T25 0619c13〕慈【大】｜慈大【宋】【元】【明】【宮】
• 〔T25 0619c17〕法【大】｜法故【宋】【元】【明】【宮】【石】
• 〔T25 0619c19〕乘【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0620a09〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0620a10〕德【大】｜佛【石】
• 〔T25 0620a11〕蜜【大】｜蜜亦【石】
• 〔T25 0620a21〕今【大】｜〔－〕【宮】
• 〔T25 0620a21〕不【大】＊｜〔－〕【宮】＊(place of definition of a star · note(0620005) · for the one that shares it, see the next star entry)
• 〔T25 0620a22〕不【大】＊｜〔－〕【宮】＊(star · corresp → note(0620005) = the note at〔T25 0620a21〕 in this chapter · shared within the chapter)
• 〔T25 0620a26〕子弟【大】｜弟子【明】【石】
• 〔T25 0620a29〕今【大】｜爾【宋】【宮】
• 〔T25 0620b18〕門城【大】｜城門【元】【明】【石】
• 〔T25 0620b24〕是【大】＊｜〔－〕【石】＊(note(0620009) · carries the star mark though no sharing is seen in the whole treatise · see the separate listing above)
• 〔T25 0620b26〕諸佛【大】｜佛諸【宋】【宮】
• 〔T25 0620c04〕文【大】｜千【石】
• 〔T25 0620c07〕但【大】｜便【石】
• 〔T25 0620c08〕得【大】＊｜行【宋】【宮】＊(star · corresp → note(0618016) = the note at〔T25 0618c24〕 in this chapter · shared within the chapter)
• 〔T25 0620c10〕佛【大】｜佛說【石】
• 〔T25 0620c11〕德【大】｜德釋第六十五品竟【石】(the Ishiyama text's closing record at the end of the chapter · proof of the second end of the -1 step · see Section IV)

The above ninety-two entries agree mechanically with the number of collation notes at anchor points in the working base text (the list at the end of the working base text has ninety-two entries · ninety-two collation entries), and the targets of the stars have been marked with each entry. The note on the chapter title, the one residual point-anchor note, the ten stars, the two entries carrying the star without sharing, and the one abbreviated base-text form of the long phrase have been listed separately above; the note on the chapter title and the residual point-anchor note do not enter this ledger of ninety-two entries, as listed separately above.

Witness collation of the sūtra explained (eight places expanded · the rest not expanded · the gap recorded, to be supplied). Within the range of collation for this chapter on the side of the sūtra explained, T223〔T08 0362a10–0364a28〕, thirty-eight numbered notes and three star anchors were found by scanning entry by entry; the eight places of variant readings in which it and this treatise confirm each other (the wen / man spellings of the māndārava flower · world / land · well liberated / liberated both ways · the presence or absence of a whole sentence of twenty-two characters · humans and gods / gods and humans · the zhen- / jin- transliterations of kiṃnara · the two characters for ‘obstruct’ in unobstructed knowledge · dānapāramitā without or with na) and the mirror-image double reading of the chapter title have been recorded entry by entry in Section IV. The listing side by side of the remaining entries one by one has not been expanded; that it has not been expanded is recorded as it stands, and the count is not filled up with an estimate.