大智度論六度相攝品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Six Perfections Contain One Another

心要Essence

本品的題目叫「六度相攝」，經文問的卻不是一句抽象的互攝，而是三十個極具體的問題。須菩提一組一組地問：「世尊！云何菩薩摩訶薩住檀波羅蜜取尸羅波羅蜜？」六度各為一「住」，每一住取其餘五度，除去自取的一組，恰是三十。卷八十問完檀與戒兩組十問，卷八十一接著問忍、進、禪、般若四組二十問，一組不省、一問不併。全品的形狀，就是這張三十格的表被逐格填滿。

填法極素樸，而且格格落在心上。住布施而取戒，是「菩薩摩訶薩布施時，持是布施迴向薩婆若，於眾生中住慈身口意業。」——布施的當下不起惱他之心，戒就在布施裡。住布施而取忍，是「菩薩布施時，受者瞋恚罵辱、惡言加之，是時菩薩忍辱，不生瞋心。」——受布施的人反過來罵你，這時忍就在布施裡。住布施而取精進，是被罵之後反而把施心加大：「我應當施，不應有所惜。」住布施而取禪，是「但一心念薩婆若。」住布施而取般若，是「知布施空如幻，不見為眾生布施有益、無益。」五度不是另作五件事，是同一件布施裡的五個轉身。換到住戒一組也一樣：有人來節節支解而不生一念瞋，菩薩心裡的話是「我得大利，眾生來取我支節用，我無一念瞋恚。」；身心不捨的精進，是「一切眾生在生死中，我當拔著甘露地。」

何以能如此？論主給了兩重理由。其一在方便：「菩薩以方便力故，行一波羅蜜能攝五波羅蜜。」其二在善法自身的相續：「是波羅蜜皆是善法故，行一則攝五，以一波羅蜜為主，餘波羅蜜有分。」——「為主」與「有分」這一對字，是全品的骨。所住的那一度是主，其餘五度是分；不是六件事排隊做完，是一件事上長出六個面。

那麼，何以偏要立一度為主？論主自己把這個問題提出來——「何以但一波羅蜜為主？」——答得極平實：「行因緣次第應爾。」接著不談高下，逕分在家出家：在家菩薩因福德而大富，「既有財物，又知罪福，兼有慈悲心於眾生故，宜先行布施」；「出家菩薩以無財故，次第宜持戒、忍辱、禪定。次第所宜故名為主。」——主之所以為主，是因為那是你此刻站得住的地方，不是因為它比別的度高。與此相連的還有一句要緊的分寸話：住忍而取戒，看起來像把次序顛倒了，論主答曰「此中說相，不說次第相生。」，並補一句「若次第法，應先戒後忍。」次第法只有一個方向，相攝法卻有三十個方向；本品說的是後者。戒與忍所以能互取，正因二者確實有別——「「戒」名不奪他命，「忍」名不自惜命」。

論主也不諱言只住一度而不取餘度的貧薄：「譬如人在寶洲，但得水精珠，則所利益薄。」——寶洲不是沒有寶，是取的人取得太小。而三十組之中最耐讀的，往往是那些看似做不成的處境。住精進而取布施，是走過百千萬億國土卻一個人也度不了，心仍不悔；論主用一句實相語收住它：「一人相即是一切人相，一切人相即是一人相，是諸法相不二故。」住精進而取忍，是在被割截時問「割我者誰？截我者誰？奪我者誰？」，然後說「我大得善利，我為眾生故受身，眾生還自來取。」住禪而取慧，則如「譬如密室然燈，光照明了」——密室者無風之謂，燈的明亮不必加油，只需不動。住般若一組更把經文推到底：「菩薩住是十四空中」而一法不得，乃至逆順出入八背捨、九次第定、師子奮迅三昧，終於「是為菩薩摩訶薩住超越三昧，得諸法等相。」

到了全品的末尾，論主忽然不再一組一組地配了。他改以六度各為頭，連說六番，每一番都在一念之中備足六度：「是人勝伏其心，一念中能行六波羅蜜」起於布施，而後及戒、及忍、及精進、及禪、及般若。精進那一番收得最見分寸——「不動精進不離般若波羅蜜。」一念能具足，靠的不是把六件事做得更快，仍是般若之力。全品的最後一句，也就是這三十格表格真正要去的地方：「如是等菩薩利智慧故，一心中一時能具足六波羅蜜。」前面三十組是行門的次第，這一句是次第走到盡頭時的現量；論主不以後者廢前者，所以先把三十組一格不漏地填完，才肯說這一句。

The title of this chapter is ‘the six perfections contain one another’, yet what the sūtra text asks is not one abstract sentence about mutual containing but thirty very concrete questions. Subhūti asks group by group: ‘World-Honored One! How does the bodhisattva-mahāsattva, abiding in dānapāramitā, take up śīlapāramitā?’ Each of the six perfections is one ‘abiding’, and each abiding takes up the other five perfections; leaving out the group that would take up itself, there are exactly thirty. Fascicle eighty finishes asking the two groups of giving and morality, ten questions; fascicle eighty-one goes on to ask the four groups of patience, vigour, meditation, and prajñā, twenty questions, not one group spared, not one question merged. The shape of the whole chapter is this table of thirty squares being filled in square by square.

The way of filling is very plain, and every square comes down upon the mind. Abiding in giving and taking up morality is ‘When the bodhisattva-mahāsattva gives, he holds this giving and dedicates it to sarvajñā, and amid beings abides in kindly deeds of body, speech, and mind.’—at the very moment of giving no mind of vexing another arises, and morality is within the giving. Abiding in giving and taking up patience is ‘When the bodhisattva gives, the receiver is hateful, reviles and insults him, and heaps evil words upon him; at this time the bodhisattva is patient and does not give rise to a mind of hatred.’—the one who receives the gift turns round and reviles you, and at this time patience is within the giving. Abiding in giving and taking up vigour is, after being reviled, to make the mind of giving larger instead: ‘I should give, and should not begrudge anything.’ Abiding in giving and taking up meditation is ‘only with a single mind keeping sarvajñā in mind.’ Abiding in giving and taking up prajñā is ‘knowing that giving is empty, like an illusion, and not seeing that giving for the sake of beings has benefit or has no benefit.’ The five perfections are not five other things done besides; they are five turnings within the one act of giving. It is the same when one changes to the group of abiding in morality: someone comes and cuts him apart joint by joint and he does not give rise to a single thought of hatred, and the words in the bodhisattva's mind are ‘I obtain a great benefit; beings come and take my limbs and joints to use, and I have not a single thought of hatred.’; the vigour in which body and mind do not give up is ‘All beings are within birth and death; I shall pull them out and set them on the ground of ambrosia.’

How can it be so? The treatise-author gives two reasons. The first lies in skilful means: ‘Because of the power of skilful means, the bodhisattva, practising one perfection, is able to contain the five perfections.’ The second lies in the continuity of wholesome dharmas themselves: ‘Because these perfections are all wholesome dharmas, practising one then contains the five; one perfection is taken as the master, and the other perfections have a share.’—This pair of words, ‘is the master’ and ‘have a share’, is the bone of the whole chapter. The perfection in which one abides is the master, and the other five perfections are the shares; it is not six things queued up and done one after another; it is six faces growing upon one thing.

Then why must one perfection in particular be set up as the master? The treatise-author raises this question himself—‘Why is only one perfection the master?’—and answers very plainly: ‘The sequence of the causes and conditions of practice should be so.’ Then, without speaking of higher and lower, he goes straight to dividing the householder from the one who has gone forth: the householder bodhisattva, because of merit, is very rich, ‘since he has wealth, and also knows sin and merit, and moreover has a mind of kindness and compassion towards beings, it is fitting that he first practise giving’; ‘the bodhisattva who has gone forth, because he has no wealth, in sequence fittingly upholds the precepts, is patient, and practises meditative concentration. Because it is what is fitting in the sequence it is named the master.’—The master is the master because that is the place where you can at this moment stand firm, not because it is higher than the other perfections. Connected with this there is also a sentence of careful measure that matters: abiding in patience and taking up morality looks as though the order had been turned upside down, and the treatise-author answers ‘Here the marks are spoken of; arising one from another in sequence is not spoken of.’, and adds a sentence, ‘If it were the graded dharmas, morality should come first and patience after.’ The graded dharmas have only one direction; the dharmas of mutual containing have thirty directions; what this chapter speaks of is the latter. That morality and patience can take up one another is precisely because the two really are distinct—‘“Morality” names not taking the life of another; “patience” names not begrudging one's own life’.

Nor does the treatise-author avoid saying how poor and thin it is to abide in only one perfection and not take up the other perfections: ‘It is as when a person on an island of jewels obtains only a crystal bead; what benefits him is then thin.’—It is not that the island of jewels has no jewels; it is that the one who takes has taken too small. And among the thirty groups the ones that best repay reading are often those situations which look as though nothing can be done. Abiding in vigour and taking up giving is to pass through hundreds of thousands of myriads of koṭi of lands and yet be unable to deliver even one person, and the mind still does not regret; the treatise-author gathers it in with one sentence of the real mark: ‘The mark of one person is precisely the mark of all persons, and the mark of all persons is precisely the mark of one person, because the marks of these dharmas are not two.’ Abiding in vigour and taking up patience is, at the time of being cut and severed, to ask ‘Who is it that cuts me? Who is it that severs me? Who is it that robs me?’, and then to say ‘I greatly obtain the good benefit; it is for the sake of beings that I took a body, and beings come back of themselves to take it.’ Abiding in meditation and taking up wisdom is as ‘It is as when a lamp is lit in a closed room, its light shines clear and bright’—a closed room means that there is no wind; the brightness of the lamp needs no added oil, only not to be moved. The group of abiding in prajñā pushes the sūtra text further still to the end: ‘The bodhisattva abides within these fourteen emptinesses’ and does not obtain a single dharma, and so on up to entering and leaving, in reverse and forward order, the eight liberations, the nine successive absorptions, and the samādhi of the lion's rousing, and at the last ‘This is the bodhisattva-mahāsattva abiding in the leaping samādhi and obtaining the mark of the equality of dharmas.’

Arriving at the end of the whole chapter, the treatise-author suddenly no longer matches them group by group. He changes to taking each of the six perfections as the head, speaks six rounds in succession, and in every round the six perfections are complete within a single thought: ‘This person subdues his mind, and within a single thought is able to practise the six perfections’ begins from giving, and afterwards reaches morality, reaches patience, reaches vigour, reaches meditation, reaches prajñā. The round of vigour is gathered in with the finest measure—‘The unmoving vigour does not depart from prajñāpāramitā.’ That they can be fulfilled within a single thought depends not on doing six things faster; it is still the power of prajñā. The last sentence of the whole chapter is also the place to which this table of thirty squares is really going: ‘Bodhisattvas such as these, because their wisdom is keen, are able within a single mind, at a single time, to fulfil the six perfections.’ The thirty groups before are the sequence of the gate of practice; this sentence is the direct seeing when the sequence has been walked to its end; the treatise-author does not by the latter set aside the former, and so he first fills in the thirty groups without missing a square, and only then is willing to say this sentence.

義疏 · 總說Exposition · Overview

總說

〈六度相攝品〉承著前品的末問而起，卻把那一問拆成了三十個。前品末後，須菩提問的是行般若時如何具足六度，佛一一答之；此品開卷，論主自牒其事而點出本品所換之問——此品中須菩提所問者，是「云何菩薩行一波羅蜜攝五波羅蜜？」具足與相攝，聽來相近，實不同問：具足問的是六度齊備，相攝問的是『住在一度之中』如何把其餘五度一併取得。所以全品之體，不是六度各說其相，而是六度輪番作主：住檀取餘五、住尸羅取餘五、住羼提取餘五、住毘梨耶取餘五、住禪取餘五、住般若取餘五——六為主、各取五，共三十組，一組不漏，經文逐組問答，論主逐組作釋。何以能如此？論主給了兩層根據。一層在方便：「菩薩以方便力故，行一波羅蜜能攝五波羅蜜。」一層在因緣相續：「有為法因緣果報相續故相成，善法，善法因緣故。是波羅蜜皆是善法故，行一則攝五，以一波羅蜜為主，餘波羅蜜有分。」「有分」二字是全品之樞——所攝之五，不是被主度吞沒而失其本相，是各於其中有其分位。全品二經二論，跨卷八十、八十一兩卷：之上一經一論，立三十組之前十組並定其總綱；之中一經，續行其餘二十組；之下一論，回頭逐條釋其所以，並於末後翻出另一層——不是一度生五度，而是一念之中六度同時具足。

之上一分，立綱而行其前十。經①先以檀波羅蜜為主。布施而「持是布施迴向薩婆若，於眾生中住慈身口意業」，是住檀取尸羅；布施而受者「瞋恚罵辱、惡言加之」，菩薩「忍辱，不生瞋心」，是住檀取羼提；同一場受辱而菩薩反「增益布施」，念「我應當施，不應有所惜」，因此「即時生身精進、心精進」，是住檀取毘梨耶；布施而「迴向薩婆若，不趣聲聞、辟支佛地，但一心念薩婆若」，是住檀取禪；布施而「知布施空如幻，不見為眾生布施有益、無益」，是住檀取般若。五條同在一施之中，而所取各異：慈心成戒，不瞋成忍，增益成進，一心成禪，知空成慧。次以尸羅波羅蜜為主。住戒而「身、口、意生布施福德，助阿耨多羅三藐三菩提」，且十善具持、「飢者與食，渴者與飲」乃至資生盡與，「如是迴向，不墮聲聞、辟支佛地」，是住尸羅取檀；住戒而「若有眾生來節節支解，菩薩於是中不生瞋恚心乃至一念」，反自慶「我得大利」，是住尸羅取羼提；住戒而「身精進、心精進，常不捨」，念「一切眾生在生死中，我當拔著甘露地」，是住尸羅取毘梨耶；住戒而「入初禪，第二、第三、第四禪，不貪聲聞、辟支佛地」，是住尸羅取禪；住戒而「無有法可見」，「但見諸法不過如相」，並「以般若波羅蜜、漚和拘舍羅力故，不墮聲聞、辟支佛地」，是住尸羅取般若。十組之中，兩句話反覆出現——迴向薩婆若、不趣二乘地；可見所謂取，不在多做一事，在同一事上不缺這兩個方向。

論①接手，先立總綱，再逐條釋其所以，中間夾數番問答。總綱即前引之方便力與因緣相成二義。其釋住檀取尸羅，不從戒相說，卻從慈說起：「慈業是三善道，尸羅波羅蜜根本，所謂不貪、不瞋、正見。是三慈業能生三種身業、四種口業。」戒之十善，根在意地之三，故布施時所起之慈，即是戒之根本已立。其釋取忍，先分瞋之輕重——「瞋有上、中、下：上者害殺，中者罵詈，下者心瞋」——而後指出菩薩所以不瞋，不在忍下一口氣，在轉過來自責：「是我之罪，我請彼人而不能得稱意，由我薄福，不能具足施與；我若瞋者，既失財物，又失福德，是故不應瞋。」其釋取進，亦同此轉：「我先世不強意布施故，今不能得稱受者意，但當勤布施，不應計餘小事。」其釋取禪，界定得極窄——不求今世福樂、不求後世王位、不求世間禪定樂，為眾生故亦不求涅槃樂，「但攝是諸意在一切種智中，不令散亂」；禪之為禪，在所攝之處，不在所入之定。其釋取般若，先破布施必得樂報之想：「是布施物，非定是樂因緣」，或「得食腹脹而死」，或「得財為賊所害」，甚至因財起慳而墮惡道；再入畢竟空而說「不見有益」，並立刻補住另一邊——「是故不見有益，以畢竟空故；亦不見無益。」轉入尸羅為主，論主先說何以持戒得為一總名：「欲界中持戒為上」，餘施、聞、思、修諸慧以欲界心散亂故得力微薄，故總名尸羅波羅蜜，並引《阿毘曇》之說為據。又立二種破戒與二種持戒之判：「菩薩有二種破戒：一者、十不善道，二者、向聲聞、辟支佛地。」其下問答最可細讀。其一問：忍辱該是一切侵奪皆能忍，經文何以只說割截身體？答在著處之深淺——內身是最深之著處，「是人尚不惜身，何況餘物」，舉大以攝小。其二問：節節支解而不生一念瞋，這是變化身還是父母生身？若是變化身則不足為奇，若是父母生身，結使未斷之人如何能爾？論主錄一異說「有人言：煩惱業因緣生身」，而以慈母為喻——「如慈母養育嬰兒，雖復屎尿污身，以深愛故而不生瞋」，眾生之於菩薩亦如小兒，且「眾生不自在，煩惱所使故」；又別出一解，久修畢竟空者「不見割者、罵者，亦不見善者、惡者」。其三問在有為無為之際：有為是有相，無為是無相，何以在有為相中說無相？答分「無」為二種——一是無相寂滅無戲論之涅槃，一是相待而有之無，「如廟堂上無馬，能生無心」，此無心正是煩惱因緣，不得名無為法。其四問則追到底：既說離有則無無，今何以又見如、法性、實際？答在虛誑之外別無所立——見無生法故能離有生法，而「是無生法無定實相可取，但能令人離虛誑有生法，故名無生」。數番之間，另有兩處鋪陳須帶走：說住戒者多是出家人而「在家者無無量戒律儀，是故不具足住尸羅波羅蜜」，並以寶洲為喻——「譬如人在寶洲，但得水精珠，則所利益薄」，勸其不可但住持戒而不取餘度；說二種精進——「身精進者，如法致財，以用布施等；心精進者，慳貪等諸惡心來破六波羅蜜者，不令得入」，而以「此大乘法若不運用，則為敗壞」策之。至於戒何以須取禪，論主說得極實：未得無生忍者，「諸煩惱風吹動願樹」，故須以禪樂除五欲樂，煩惱雖未斷而已折伏，「譬如毒蛇，以呪術力故，毒不得螫」；心一清淨則實智自生，「如水澄靜，照鑒分明」。之上一分，末以「不取二乘證，直至阿耨多羅三藐三菩提」策之，終於「是名菩薩住尸羅波羅蜜取五波羅蜜」一句。

之中一分，卷首帶「之餘」續題，經②續行其餘二十組。以羼提為主者五：住忍而念「我應布施一切眾生，不應不與」，須食與食乃至資生盡與，迴向之時「不生二心」，是取檀；住忍而「終不奪他命、不與不取，乃至不邪見，亦不貪聲聞、辟支佛地」，迴向時「三種心不生」，是取尸羅；住忍而生精進，念「我當往一由旬，若十由旬、百千萬億由旬」，過無量世界「乃至教一人令持五戒」亦不以為少，是取毘梨耶；住忍而入四禪，「是諸禪中淨心、心數法，皆迴向薩婆若」，而迴向之時「是菩薩諸禪及禪支皆不可得」，是取禪；住忍而「觀諸法若離相、若寂滅相、若無盡相，不以寂滅相作證」，直至坐道場轉法輪，其所以然只一語——「不取不捨故」，是取般若。以毘梨耶為主者五：精進而「身心精進，不懈不息」，自誓「我必應當得阿耨多羅三藐三菩提，不應不得」，過無量國土「或得一人教令行十善道」亦以財法二施令其具足，是取檀；精進而「自不殺生，不教他殺，讚不殺生法，歡喜讚歎不殺生者」乃至邪見一支皆爾，是取尸羅；精進而人非人來節節支解，反問「割我者誰？截我者誰？奪我者誰？」並自慶「我大得善利，我為眾生故受身，眾生還自來取」，是取羼提；精進而入四禪四無量乃至非有想非無想處，「持是禪、無量心、無色定，不受果報」，反生於利益眾生之處，「從一佛土至一佛土，親近供養諸佛，種善根」，是取禪；精進而「不見檀波羅蜜法，不見檀波羅蜜相」，乃至一切種智亦不見法不見相，「不見一切法，非法、非非法，於一切法中無所著」，且「是菩薩所作如所言」，是取般若。以禪為主者五：住禪而「心不亂，行二施以施眾生：法施、財施」，自行、教他、讚歎其法、讚歎行者四事俱全，是取檀；住禪而「不生婬欲、瞋恚、愚癡心，不生惱他心，但修行一切智相應心」，是取尸羅；住禪而「觀色如聚沫，觀受如泡，觀想如野馬，觀行如芭蕉，觀識如幻」，「見五眾無堅固相」而問誰受誰罵，是取羼提；住禪而「是諸禪及支，取相，生種種神通」——「履水如地，入地如水」、天耳、他心、宿命、天眼——依五神通遍歷佛土成就眾生淨佛世界，是取毘梨耶；住禪而「不得色，不得受、想、行、識」乃至不得有為無為之性，「不得故不作，不作故不生，不生故不滅」，其所以在「有佛、無佛，是如、法相、法性常住、不生不滅」，是取般若。以般若為主者五：住般若而歷觀諸空皆不可得，「菩薩住是十四空中」不得諸法若空若不空，於是布施之時但觀「施者、受者及財物空，不令慳著心生」，而「是菩薩所可尊者，般若波羅蜜」，是取檀；住般若而「不生聲聞、辟支佛心」，以二乘地與趣向之心俱不可得故，十善之持始終不缺，「以是持戒無法可取，若聲聞、若辟支佛地，何況餘法」，是取尸羅；住般若而「隨順法忍生」，知此法中無起無滅、無受罵受割之者，故雖被割截而心不動，反生一嘆——「甚可怪！此諸法中無有法受罵詈、惡口、割截、傷害者，而眾生受苦惱！」是取羼提；住般若而為眾生說法，令行六度、行道品、得四果乃至無上菩提，而自身「不住有為性中，不住無為性中」，是取毘梨耶；住般若而「除諸佛三昧，入餘一切三昧」，依八背捨、九次第定逆順出入，入師子奮迅三昧，復依之入超越三昧——自初禪次第至滅受想定，又自滅受想定起還入諸地乃至出入散心——終得「諸法等相」，是取禪。二十組至此行畢，而經文於最末一組把定力推到極處，正為之下之論留一問。

之下一分，論②回頭逐條釋其所以，並翻出全品最後一層。開卷即是一問：「何以但一波羅蜜為主？」答只一句——「行因緣次第應爾。」其下立即以人分說：菩薩有在家、出家二種，在家者福德因緣故大富，「既有財物，又知罪福，兼有慈悲心於眾生故，宜先行布施」；出家者「以無財故，次第宜持戒、忍辱、禪定」。所謂為主，不是六度之中有一度尊貴，是「次第所宜故名為主」——在你現前之緣上，何者先行得力，何者即是主。其釋忍為主而取檀，指出所施之中「無過於身」，能以身施而不惜不瞋，則忍中攝檀；設遇受者逆罵打害而欲破其施與忍，菩薩念「我不應為虛誑身故毀波羅蜜道」，故命終之時「二波羅蜜力故，即生好處，續行布施」。次一問極利：住忍辱時不為惡本身就是戒，何必更說住忍取戒？依次第該是住戒攝忍才對。答曰：「此中說相，不說次第相生。」相與次第是兩回事——戒之名在「不奪他命」，忍之名在「不自惜命」，故於忍中須別說戒相；且忍是心數法而戒通色法，「持戒名心生、口說、受持；忍辱但是心生，非受持法」，又「身、口清淨名持戒；意清淨名忍辱」。緊接再問：禪與智亦是心清淨法，何以只說忍辱？答亦只一句——「禪、智力大故不說；持戒時心未能清淨，須忍辱守心故。」其釋忍取進，說精進不在事之難易而在心之不沒：「若有遮道因緣，心不沒、不退，能堪受眾苦，不以久遠勤苦為難」；論主此處自牒經文所說之過千萬由旬而不得一人，並下一判——「一人相即是一切人相，一切人相即是一人相，是諸法相不二故」，故不多不少皆無可愁。其釋忍取禪與取般若，立了一條可循之鏈：忍力故心調柔，心調柔故易得禪定；得大福德故心柔軟，心柔軟故易得法忍，住法忍中觀一切法空寂滅如涅槃，而後「還增長眾生忍」——法忍不離眾生忍，反倒回頭把眾生忍養厚，終至「不見三事：忍法、忍者、忍處」。轉入精進為主，論主先說「精進更無異體」，次以一連串對照界定何謂真從精進生：自然得禪、退得、生得、上地生下地得者，不名從精進生；因大施破慳、因持戒修忍、因大智慧厭欲而得禪者，雖有精進而「更因餘法得禪故，不名從精進生」；唯有「日夜精進，經行坐禪，常與心鬪」，「如與賊鬪，乃至流汗」而得定者，方名從精進生。又以福薄福厚設喻：有福之人「安坐無事，福祿自至」，薄福之人「勤設方便，鬪戰乃得」——故「如是一切處雖有精進，多處受名」。此處另有一問答，問一切布施皆由精進，何以獨說此二施從精進生？答亦只在多少之間：「雖一切施皆由精進生，此以多精進力生故。」禪為主一節，論主以密室燃燈為喻——「譬如密室然燈，光照明了」，故住禪而生實慧，不惱眾生而加憐愍即是甚深持戒忍辱，以神通變化財物即是布施，從禪起而為眾生說法亦是布施，因禪定起神通周至十方不懈即是精進。般若為主一節，論主連答數問。其一問十八空中何以不說後四空？答曰第十四之一切法空「法無不盡，是故不說」；若爾何以本有十八？答在對機——「彼中分別一切法相空，一切空皆總入十八空；此中為行者說」，行者隨其所著多少而行一空乃至十四空，有深著有無等邪見者乃更用後四空；且「菩薩以十四空熏心故，於有無中了了不錯」。其二問何以說菩薩如諸佛無貪著心？答在讚般若之力——佛是斷習不起，菩薩是「以般若力制令不起」，結使雖未斷而與佛斷者無異，說此正為「令人知貴般若」。其三問經說無生無滅無受罵者，此即是無生忍，何以判作柔順忍？答在所破之淺深——此中所破者是五眾和合之假名眾生，「不能破法」，其人雖觀法空而「未能深入，猶有著法愛故」；故立二忍之別：「一、處眾生不可得故，名眾生忍；二、於法不可得故，名為法忍」，而「法忍者不妨眾生忍，眾生忍不妨法忍，但以深淺為別」。另有一問直對之中末組之三昧：超越三昧照常途不得超二，又不從散心入滅盡定，經文何以如此說？答曰「大小乘法異」——不超二者是小乘法中說，菩薩以無量福德智慧深入禪定力故能隨意超越，「如人力超躑，不過丈數；若以天力超之，無廣遠之難」。其下釋般若生五度，處處見其等：財施則「不貴著諸佛、不輕賤眾生」，以金銀寶物與草木「以法空故，亦等無異」；法施則「不貪貴有智能受法者，不輕無智不解法者」，淺法與空無相無作等甚深法「等無異」，以其「皆入寂滅不戲論法中故」。而布施之中諸病一時俱破：「慈心施故，滅諸瞋恚」，見受者得樂而歡喜故滅嫉妬，恭敬施故破憍慢，信知果報故破疑與無明，不得與者受者定實故破有無等邪見，乃至「觀受者如佛，觀物如阿耨多羅三藐三菩提相，觀己身從本已來畢竟空」。持戒則不為一世二世而為無量國土一切眾生持，「不取是戒相，不憎破戒，不著持戒」；忍辱則「得諸法忍，能信受無量佛法，心無是非分別」；精進則滅三業——「身無所作，口無所說，心無所念」，並以夢喻明之：「如人夢中沒在大海，動以手足求渡；覺已，夢心即息。」禪定則「多用智慧力得禪定，是故從智慧生禪定」，論主牒《辟支佛經》所記一國王見二特牛鬪死而自覺悟，因捨五欲得定，以明少多因緣而能厭患五欲者，皆是分別智慧生禪定。

論②末後別開一番，不再說一度生五度，改說一念之中六度齊具。自「是人勝伏其心，一念中能行六波羅蜜」起，以布施一事為例：如法捨財是檀，安住十善不向二乘是尸羅，慳貪諸魔來而不能動心是羼提，布施時身心精進不休不息是毘梨耶，攝心在布施不令散亂是禪，與者受者財物不可得是般若。以下更以戒、以忍、以精進、以禪定、以般若，各各為頭而重演此六：住戒者，「施一切眾生無畏，是名檀波羅蜜」，煩惱來欲破戒而能制能忍是羼提，分別戒相輕重是心精進、如戒法行而有犯下意懺除是身精進，為戒堅牢故求禪定樂是禪波羅蜜，而知愛戒持戒破戒「三事不可得」是般若——此中一段說得極細：「人有三種：下人破戒，中人著戒，上人不著戒」，若憎破戒者、愛持戒者，則還受罪業因緣，「譬如象浴洗已，還以土坌」，故直入諸法實相，「觀持戒、破戒皆從因緣生，從因緣生故無自性，無自性故畢竟空，畢竟空故不著」。住忍者，以身施而不令眾生得劫盜之罪是財施，因忍說法是法施，「是二施從二忍生，故名檀波羅蜜」；不惜身命為忍，何況惱眾生而破戒，故因忍持戒；於忍中身心勤行四波羅蜜是精進，「我於一切眾生能忍如地」是禪，忍至得諸法實相而心中得無生法忍「即是般若波羅蜜」。住精進者，「精進雖是一切善根本，離精進則無善法可得」，而三施未曾捨廢是檀，直向佛道不貪二乘是尸羅，人來毀壞菩薩道而能忍不動是羼提，雖行種種餘法而一心念薩婆若是禪，並分精進為二——「一、動相，身、心勤行；二、滅一切戲論故，身、心不動」，而「不動精進不離般若波羅蜜」。住禪者，慈悲心力故施一切眾生無畏乃至變化寶物供佛濟貧是檀，隨禪定行身口善業並離二乘心是尸羅，得清淨柔軟樂而不著禪味、能深入諸法空而心不疑悔是羼提，欲起超越師子奮迅等三昧不休不息是毘梨耶，心清淨不動而能入諸法實相——「諸法實相即是般若波羅蜜」。住般若者，能觀三種布施相如菩提而「滅諸非有非無等戲論」是檀，身口業隨般若行而「能牢固清淨持戒」是尸羅，二忍轉深清淨是羼提，「得不動精進，觀動精進如幻、如夢」而不入涅槃是毘梨耶，「雖常入禪定」而「不起於禪而能度眾生」是禪。全品收於一句：「如是等菩薩利智慧故，一心中一時能具足六波羅蜜。」

三分之別，一言可斷：之上立其綱而行其前十，之中續其後二十而窮其相，之下釋其所以而歸於一念。之上多說其所由起——慈能起戒、自責能成忍、增益能成進；之中多說其所至極——由一由旬到百千萬億由旬，由初禪到滅受想定，由不生二心到諸法等相；之下則掉轉方向，不問一度如何取五，反問「何以但一波羅蜜為主」，而答之曰「行因緣次第應爾」。三分之間有一線貫串，即「有分」二字：六度不是六件事排成一列輪流去做，是同一件事上六個方向同時成立，隨你所住之處而有一為主、餘者有分。所以三十組不是三十種修法，是三十個入處；而末後之一念具足，正是三十組推到盡頭之後，論主自己揭出的底：主與分之別，只在次第因緣上說，及其極則「一心中一時能具足六波羅蜜」。

因此，讀此品之每一組時，至少可問三層。其一，這一組的主在哪裡——經文每組皆以『住某波羅蜜』開端，而所住者往往正是你現前唯一能行之事；論主說「次第所宜故名為主」，故問主不是問哪一度最高，是問我此刻站在哪裡。其二，所取之五，取的是相還是次第——論主於住忍取戒一問答上已明說「此中說相，不說次第相生」，故不必疑『忍中怎能有戒』；六度各有其相，於一行之中相相皆在，只是隨主而顯隱。其三，這一組若缺了迴向與不趣二乘，還成不成——通觀三十組，反覆出現者唯此二句：持是功德與一切眾生共之而迴向無上菩提，不向聲聞、辟支佛地；可見所謂相攝，不在多做，在同一事上不缺這兩個方向。順著二經二論讀下去，終會落在論②開卷那一句上——「行因緣次第應爾」。六度相攝之難，向來被讀成『如何一時做六件事』；而論主之答，是叫你先認清自己現前所行之一事，於其中不缺慈、不生瞋、不懈退、不散亂、不取相，五度即在其中。及至熟極而流，連主與分之分位亦不必立，故末後只說一句：一心之中，一時具足。

依原論次序讀下去

Overview

"The Six Perfections Contain One Another" rises out of the closing question of the preceding chapter, and yet splits that one question into thirty. At the end of the preceding chapter, what Subhūti asked was how, when practising prajñā, one fulfils the six perfections, and the Buddha answered point by point; at the opening of this chapter the treatise-author himself cites the matter and points out the question for which this chapter exchanges it—what Subhūti asks in this chapter is 「云何菩薩行一波羅蜜攝五波羅蜜？」 tr. "How does the bodhisattva practise one perfection and contain the five perfections?" Fulfilling and containing one another sound close, but they are really different questions: fulfilling asks about the six perfections being all complete; containing one another asks how, ‘abiding within one perfection’, one takes up the other five perfections together with it. So the body of the whole chapter is not the six perfections each speaking of its own marks, but the six perfections taking turns as the master: abiding in giving and taking up the other five, abiding in morality and taking up the other five, abiding in patience and taking up the other five, abiding in vigour and taking up the other five, abiding in meditation and taking up the other five, abiding in prajñā and taking up the other five—six as the master, each taking up five, thirty groups in all, not one group left out; the sūtra text asks and answers group by group, and the treatise-author explains group by group. How can it be so? The treatise-author gives two layers of grounds. One layer lies in skilful means: 「菩薩以方便力故，行一波羅蜜能攝五波羅蜜。」 tr. "Because of the power of skilful means, the bodhisattva, practising one perfection, is able to contain the five perfections." The other layer lies in the continuity of causes and conditions: 「有為法因緣果報相續故相成，善法，善法因緣故。是波羅蜜皆是善法故，行一則攝五，以一波羅蜜為主，餘波羅蜜有分。」 tr. "Conditioned dharmas accomplish one another because causes, conditions, and retribution continue; wholesome dharmas, because wholesome dharmas are their causes and conditions. Because these perfections are all wholesome dharmas, practising one then contains the five; one perfection is taken as the master, and the other perfections have a share." The two Chinese characters 「有分」 tr. "have a share" are the pivot of the whole chapter—the five that are contained are not swallowed up by the master perfection and so lose their own marks; each has its share and its position within it. The whole chapter, two sūtras and two treatises, spans the two fascicles eighty and eighty-one: the First Part, one sūtra and one treatise, sets up the first ten of the thirty groups and settles their general outline; the Middle Part, one sūtra, goes on through the remaining twenty groups; the Last Part, one treatise, turns back to explain item by item why it is so, and at the end turns up another layer—not one perfection giving rise to five, but the six perfections fulfilled at the same time within a single thought.

The First Part sets up the outline and goes through the first ten. Sūtra ① first takes dānapāramitā as the master. Giving, he 「持是布施迴向薩婆若，於眾生中住慈身口意業」 tr. "holds this giving and dedicates it to sarvajñā, and amid beings abides in kindly deeds of body, speech, and mind"—this is abiding in giving and taking up morality; giving, the receiver 「瞋恚罵辱、惡言加之」 tr. "is hateful, reviles and insults him, and heaps evil words upon him", and the bodhisattva 「忍辱，不生瞋心」 tr. "is patient and does not give rise to a mind of hatred"—this is abiding in giving and taking up patience; in the same scene of being insulted the bodhisattva instead 「增益布施」 tr. "increases his giving", thinking 「我應當施，不應有所惜」 tr. "I should give, and should not begrudge anything", and because of this 「即時生身精進、心精進」 tr. "at once gives rise to vigour of body and vigour of mind"—this is abiding in giving and taking up vigour; giving, he 「迴向薩婆若，不趣聲聞、辟支佛地，但一心念薩婆若」 tr. "dedicates it to sarvajñā, does not tend toward the ground of the śrāvaka and pratyekabuddha, and only with a single mind keeps sarvajñā in mind"—this is abiding in giving and taking up meditation; giving, he 「知布施空如幻，不見為眾生布施有益、無益」 tr. "knows that giving is empty, like an illusion, and does not see that giving for the sake of beings has benefit or has no benefit"—this is abiding in giving and taking up prajñā. The five items are all within the one act of giving, yet what is taken up in each differs: the mind of kindness becomes morality, not being hateful becomes patience, increasing becomes vigour, the single mind becomes meditation, knowing emptiness becomes wisdom. Next śīlapāramitā is taken as the master. Abiding in the precepts, his 「身、口、意生布施福德，助阿耨多羅三藐三菩提」 tr. "body, speech, and mind give rise to the merit of giving, which aids anuttarā samyaksaṃbodhi", and he upholds the ten wholesome paths in full, 「飢者與食，渴者與飲」 tr. "to the hungry he gives food, to the thirsty he gives drink", and so on up to giving everything needed to sustain life, and 「如是迴向，不墮聲聞、辟支佛地」 tr. "dedicating thus, he does not fall to the ground of the śrāvaka and pratyekabuddha"—this is abiding in morality and taking up giving; abiding in the precepts, 「若有眾生來節節支解，菩薩於是中不生瞋恚心乃至一念」 tr. "if beings come and cut him apart joint by joint, the bodhisattva does not give rise to a mind of hatred amid this, not even for a single thought", and on the contrary he congratulates himself, 「我得大利」 tr. "I obtain a great benefit"—this is abiding in morality and taking up patience; abiding in the precepts, 「身精進、心精進，常不捨」 tr. "with vigour of body and vigour of mind, he constantly does not give up", thinking 「一切眾生在生死中，我當拔著甘露地」 tr. "All beings are within birth and death; I shall pull them out and set them on the ground of ambrosia"—this is abiding in morality and taking up vigour; abiding in the precepts, he 「入初禪，第二、第三、第四禪，不貪聲聞、辟支佛地」 tr. "enters the first dhyāna, the second, the third, and the fourth dhyāna, and does not crave the ground of the śrāvaka and pratyekabuddha"—this is abiding in morality and taking up meditation; abiding in the precepts, 「無有法可見」 tr. "there is not one dharma to be seen", 「但見諸法不過如相」 tr. "he sees only that all dharmas do not go beyond the mark of suchness", and 「以般若波羅蜜、漚和拘舍羅力故，不墮聲聞、辟支佛地」 tr. "because of the power of prajñāpāramitā and upāya-kauśalya, he does not fall to the ground of the śrāvaka and pratyekabuddha"—this is abiding in morality and taking up prajñā. Among the ten groups two phrases recur again and again—dedicating to sarvajñā, and not tending toward the ground of the two vehicles; one can see that what is called taking up lies not in doing one more thing, but in not lacking these two directions within the same thing.

Treatise ① takes it over: it first sets up the general outline, then explains item by item why it is so, with several rounds of question and answer set in between. The general outline is the two meanings cited above: the power of skilful means, and causes and conditions accomplishing one another. In explaining abiding in giving and taking up morality, it does not speak from the marks of the precepts but begins from kindness: 「慈業是三善道，尸羅波羅蜜根本，所謂不貪、不瞋、正見。是三慈業能生三種身業、四種口業。」 tr. "Kindly deeds are the three wholesome paths, the root of śīlapāramitā, namely non-greed, non-hatred, and right view. These three kindly deeds can give rise to the three kinds of bodily deeds and the four kinds of verbal deeds." The ten wholesome paths of the precepts have their root in the three of the ground of the mind; so the kindness that arises at the time of giving is itself the root of the precepts already established. In explaining the taking up of patience, it first distinguishes the heavy and the light of hatred—「瞋有上、中、下：上者害殺，中者罵詈，下者心瞋」 tr. "Hatred has upper, middle, and lower: the upper is harming and killing, the middle is reviling and cursing, the lower is hatred in the mind"—and then points out that the reason the bodhisattva is not hateful lies not in swallowing his anger, but in turning round to blame himself: 「是我之罪，我請彼人而不能得稱意，由我薄福，不能具足施與；我若瞋者，既失財物，又失福德，是故不應瞋。」 tr. "This is my fault; I invited that person and yet could not satisfy him; because my merit is thin I cannot give to him fully; if I am hateful, I lose both the wealth and the merit; therefore I should not be hateful." In explaining the taking up of vigour, it makes the same turn: 「我先世不強意布施故，今不能得稱受者意，但當勤布施，不應計餘小事。」 tr. "Because in former lives I did not exert my will in giving, today I cannot satisfy the receiver; I should only give diligently, and should not reckon over the other small matters." In explaining the taking up of meditation, it draws the bounds very narrowly—not seeking merit and happiness in this life, not seeking the position of a king in later lives, not seeking the pleasure of worldly meditative concentration, and, for the sake of beings, not seeking even the pleasure of nirvāṇa, 「但攝是諸意在一切種智中，不令散亂」 tr. "only gathering these intentions into the omniscience of all kinds, not letting them be scattered"; meditation is meditation by the place where it gathers, not by the concentration it enters. In explaining the taking up of prajñā, it first breaks the notion that giving must obtain a retribution of happiness: 「是布施物，非定是樂因緣」 tr. "this thing given is not necessarily a cause and condition of happiness"; one may 「得食腹脹而死」 tr. "obtain food and die of a swollen belly", or 「得財為賊所害」 tr. "obtain wealth and be harmed by robbers", or even, because of wealth, give rise to stinginess and fall into the evil destinies; then it enters ultimate emptiness and says 「不見有益」 tr. "he does not see benefit", and at once shores up the other side—「是故不見有益，以畢竟空故；亦不見無益。」 tr. "Therefore he does not see benefit, because of ultimate emptiness; nor does he see no benefit." Turning to morality as the master, the treatise-author first says why upholding the precepts can serve as one general name: 「欲界中持戒為上」 tr. "within the desire realm upholding the precepts is supreme", while the rest—giving, and the wisdoms of hearing, reflection, and cultivation—obtain only slight power because the mind in the desire realm is scattered; hence the general name śīlapāramitā, and he cites what the Abhidharma says as ground. He also sets up the judgement of two kinds of breaking the precepts and two kinds of upholding the precepts: 「菩薩有二種破戒：一者、十不善道，二者、向聲聞、辟支佛地。」 tr. "The bodhisattva has two kinds of breaking the precepts: first, the ten unwholesome paths; second, tending toward the ground of the śrāvaka and pratyekabuddha." The questions and answers below it best repay close reading. The first question: patience ought to be able to bear every kind of encroachment and plunder; why does the sūtra text speak only of cutting and severing the body? The answer lies in the depth of the places of clinging—one's own body is the deepest place of clinging; 「是人尚不惜身，何況餘物」 tr. "this person does not cherish even his body, how much less other things"; the great is raised to contain the small. The second question: cut apart joint by joint and not giving rise to a single thought of hatred—is this a transformation body, or the body born of father and mother? If it is a transformation body, it is nothing to wonder at; if it is the body born of father and mother, how can a person whose fetters are not yet cut off be like this? The treatise-author records a differing view, 「有人言：煩惱業因緣生身」 tr. "Someone says: it is a body born of the causes and conditions of afflictions and deeds", and gives the kind mother as simile—「如慈母養育嬰兒，雖復屎尿污身，以深愛故而不生瞋」 tr. "as a kind mother raising an infant: though its excrement and urine soil her body, because of her deep love she does not give rise to hatred"; beings, to the bodhisattva, are likewise like little children, and moreover it is 「眾生不自在，煩惱所使故」 tr. "because beings are not their own masters, and are driven by the afflictions"; he also puts forth a separate explanation: one who has long cultivated ultimate emptiness 「不見割者、罵者，亦不見善者、惡者」 tr. "does not see one who cuts or one who reviles, nor does he see one who is good or one who is evil". The third question stands at the border of the conditioned and the unconditioned: the conditioned has marks, the unconditioned is signless; why is the signless spoken of within the mark of the conditioned? The answer divides 「無」 tr. "non-existence" into two kinds—one is nirvāṇa, signless, quiescent, and without idle discourse; the other is the non-existence that exists in dependence on its opposite, 「如廟堂上無馬，能生無心」 tr. "as when there is no horse in the temple hall, one can give rise to a mind of non-existence"; this mind of non-existence is precisely a cause and condition of the afflictions, and cannot be named an unconditioned dharma. The fourth question pursues it to the bottom: since it has been said that apart from existence there is no non-existence, why now are suchness, the nature of dharmas, and the limit of reality seen? The answer is that nothing is set up apart from the false and deceptive—because he sees the dharma of non-arising he is able to leave the dharmas of arising, and 「是無生法無定實相可取，但能令人離虛誑有生法，故名無生」 tr. "this dharma of non-arising has no fixed real mark that can be grasped; it only enables people to leave the false and deceptive dharmas of arising, and so it is named non-arising". Among these rounds there are two further expositions one must carry away: it says that those who abide in the precepts are mostly those who have gone forth, whereas 「在家者無無量戒律儀，是故不具足住尸羅波羅蜜」 tr. "householders do not have the immeasurable restraints of the precepts, and therefore do not fully abide in śīlapāramitā", and gives the island of jewels as simile—「譬如人在寶洲，但得水精珠，則所利益薄」 tr. "It is as when a person on an island of jewels obtains only a crystal bead; what benefits him is then thin"—urging that one must not merely abide in upholding the precepts without taking up the other perfections; and it speaks of the two kinds of vigour—「身精進者，如法致財，以用布施等；心精進者，慳貪等諸惡心來破六波羅蜜者，不令得入」 tr. "Vigour of body is obtaining wealth in accordance with the Dharma and using it for giving and so forth; vigour of mind is, when stinginess and greed and the various evil minds come to destroy the six perfections, not letting them gain entry"—and spurs them on with 「此大乘法若不運用，則為敗壞」 tr. "This dharma of the Great Vehicle, if it is not put to use, falls to ruin". As for why the precepts must take up meditation, the treatise-author speaks very concretely: for one who has not yet obtained the acceptance of non-arising, 「諸煩惱風吹動願樹」 tr. "the winds of the various afflictions shake the tree of his vow", and so he must remove the pleasures of the five desires with the pleasure of meditation; though the afflictions are not yet cut off, they are already subdued, 「譬如毒蛇，以呪術力故，毒不得螫」 tr. "It is like a poisonous snake: because of the power of spell-craft, its poison cannot sting"; once the mind is pure, real knowledge arises of itself, 「如水澄靜，照鑒分明」 tr. "like water clear and still, reflecting distinctly". The First Part spurs them on at its close with 「不取二乘證，直至阿耨多羅三藐三菩提」 tr. "he does not take up the realisation of the two vehicles, and goes straight on to anuttarā samyaksaṃbodhi", and ends with the one sentence 「是名菩薩住尸羅波羅蜜取五波羅蜜」 tr. "This is named the bodhisattva abiding in śīlapāramitā and taking up the five perfections".

The Middle Part carries at the head of its fascicle a continuation title bearing 「之餘」 tr. "continued", and Sūtra ② goes on through the remaining twenty groups. With patience as the master, five: abiding in patience he thinks 「我應布施一切眾生，不應不與」 tr. "I should give to all beings, and should not fail to give", giving food to those who need food and so on up to giving everything needed to sustain life, and at the time of dedication he 「不生二心」 tr. "does not give rise to two kinds of mind"—this is taking up giving; abiding in patience, 「終不奪他命、不與不取，乃至不邪見，亦不貪聲聞、辟支佛地」 tr. "he never takes the life of another, does not take what is not given, and so on up to not holding wrong views, nor does he crave the ground of the śrāvaka and pratyekabuddha", and at dedication 「三種心不生」 tr. "three kinds of mind do not arise"—this is taking up morality; abiding in patience he gives rise to vigour, thinking 「我當往一由旬，若十由旬、百千萬億由旬」 tr. "I shall go one yojana, or ten yojana, or hundreds of thousands of myriads of koṭi of yojana", and passing through immeasurable worlds, 「乃至教一人令持五戒」 tr. "even if only to teach one person and cause him to uphold the five precepts", he still does not regard it as little—this is taking up vigour; abiding in patience he enters the four dhyānas, 「是諸禪中淨心、心數法，皆迴向薩婆若」 tr. "the pure mind and the mental-factor dharmas within these dhyānas he dedicates, all of them, to sarvajñā", and at the time of dedication 「是菩薩諸禪及禪支皆不可得」 tr. "this bodhisattva's dhyānas and the limbs of dhyāna are all unfindable"—this is taking up meditation; abiding in patience he 「觀諸法若離相、若寂滅相、若無盡相，不以寂滅相作證」 tr. "contemplates dharmas as either the mark of separation, or the mark of quiescence, or the mark of inexhaustibility, yet does not take realisation by the mark of quiescence", straight on to sitting at the seat of awakening and turning the wheel of the Dharma, and the reason for it is only one phrase—「不取不捨故」 tr. "because of neither taking nor giving up"—this is taking up prajñā. With vigour as the master, five: being vigorous, 「身心精進，不懈不息」 tr. "with vigour of body and of mind, not lazy, not resting", he makes an oath to himself, 「我必應當得阿耨多羅三藐三菩提，不應不得」 tr. "I must certainly obtain anuttarā samyaksaṃbodhi, and should not fail to obtain it", and passing through immeasurable lands, 「或得一人教令行十善道」 tr. "or finding one person whom he teaches and causes to practise the ten wholesome paths", he still causes him to be fulfilled with the two gifts of wealth and Dharma—this is taking up giving; being vigorous, 「自不殺生，不教他殺，讚不殺生法，歡喜讚歎不殺生者」 tr. "himself not killing, not teaching others to kill, praising the dharma of not killing, and joyfully praising those who do not kill", and so with every branch up to wrong views—this is taking up morality; being vigorous, when humans or non-humans come and cut him apart joint by joint, he asks back 「割我者誰？截我者誰？奪我者誰？」 tr. "Who is it that cuts me? Who is it that severs me? Who is it that robs me?" and congratulates himself, 「我大得善利，我為眾生故受身，眾生還自來取」 tr. "I greatly obtain the good benefit; it is for the sake of beings that I took a body, and beings come back of themselves to take it"—this is taking up patience; being vigorous he enters the four dhyānas and the four immeasurables and so on up to the sphere of neither perception nor non-perception, 「持是禪、無量心、無色定，不受果報」 tr. "he holds these dhyānas, immeasurable minds, and formless absorptions, yet does not receive their retribution", and is instead born where he can benefit beings, 「從一佛土至一佛土，親近供養諸佛，種善根」 tr. "going from one buddha-land to another buddha-land, drawing near to the buddhas and making offerings to them, and planting roots of goodness"—this is taking up meditation; being vigorous, he 「不見檀波羅蜜法，不見檀波羅蜜相」 tr. "does not see the dharma of dānapāramitā, does not see the mark of dānapāramitā", and so on up to the omniscience of all kinds, where too he sees no dharma and sees no mark; 「不見一切法，非法、非非法，於一切法中無所著」 tr. "he does not see any dharma; it is not a dharma, and it is also not what is not a dharma; within all dharmas he clings to nothing"; and 「是菩薩所作如所言」 tr. "what this bodhisattva does is as what he says"—this is taking up prajñā. With meditation as the master, five: abiding in meditation, 「心不亂，行二施以施眾生：法施、財施」 tr. "his mind is not disordered, and he practises the two gifts to give to beings: the gift of Dharma and the gift of wealth", with all four things complete—practising it himself, teaching others, praising the dharma, and praising those who practise it—this is taking up giving; abiding in meditation, he 「不生婬欲、瞋恚、愚癡心，不生惱他心，但修行一切智相應心」 tr. "does not give rise to a mind of lust, of hatred, or of delusion, does not give rise to a mind of vexing and harming others, and cultivates only the mind associated with omniscience"—this is taking up morality; abiding in meditation, he 「觀色如聚沫，觀受如泡，觀想如野馬，觀行如芭蕉，觀識如幻」 tr. "contemplates form as like a mass of foam, feeling as like a bubble, perception as like a mirage, constructions as like a plantain tree, consciousness as like an illusion", 「見五眾無堅固相」 tr. "he sees that the five aggregates have no mark of firmness", and asks who it is that receives, who it is that reviles—this is taking up patience; abiding in meditation, 「是諸禪及支，取相，生種種神通」 tr. "upon these dhyānas and their limbs he grasps at marks, and gives rise to all kinds of supernormal powers"—「履水如地，入地如水」 tr. "walking on water as on earth, entering the earth as into water", the divine ear, the knowledge of others' minds, former lives, the divine eye—and relying on the five supernormal powers he travels throughout the buddha-lands, bringing beings to accomplishment and purifying buddha-worlds—this is taking up vigour; abiding in meditation, he 「不得色，不得受、想、行、識」 tr. "does not find form, does not find feeling, perception, constructions, or consciousness", and so on up to not finding the nature of the conditioned or of the unconditioned; 「不得故不作，不作故不生，不生故不滅」 tr. "because he does not find, he does not make; because he does not make, it does not arise; because it does not arise, it does not cease"; the reason for it lies in 「有佛、無佛，是如、法相、法性常住、不生不滅」 tr. "whether there are buddhas or there is no buddha, this suchness, the mark of dharmas, and the nature of dharmas abide constantly, neither arising nor ceasing"—this is taking up prajñā. With prajñā as the master, five: abiding in prajñā he contemplates the emptinesses one by one as all unfindable; 「菩薩住是十四空中」 tr. "the bodhisattva abides within these fourteen emptinesses" and does not find dharmas either as empty or as not empty, and so at the time of giving he only contemplates 「施者、受者及財物空，不令慳著心生」 tr. "the giver, the receiver, and the wealth as empty, not letting a mind of stinginess and clinging arise", and 「是菩薩所可尊者，般若波羅蜜」 tr. "what this bodhisattva honours is prajñāpāramitā"—this is taking up giving; abiding in prajñā, he 「不生聲聞、辟支佛心」 tr. "does not give rise to the mind of the śrāvaka or of the pratyekabuddha", because the ground of the two vehicles and the mind that tends toward it are both unfindable, and his upholding of the ten wholesome paths never lapses from beginning to end; 「以是持戒無法可取，若聲聞、若辟支佛地，何況餘法」 tr. "with such upholding of the precepts there is not one dharma to be taken—not even the ground of the śrāvaka or of the pratyekabuddha, how much less the other dharmas"—this is taking up morality; abiding in prajñā, 「隨順法忍生」 tr. "acceptance in accord with the Dharma arises"; he knows that within this Dharma there is no rising and no ceasing, and no one who receives reviling or receives cutting, so that though he is cut and severed his mind does not move, and instead he gives a sigh—「甚可怪！此諸法中無有法受罵詈、惡口、割截、傷害者，而眾生受苦惱！」 tr. "How strange! Within these dharmas there is not one dharma that receives reviling, harsh speech, cutting and severing, or injury, and yet beings are undergoing suffering and vexation!"—this is taking up patience; abiding in prajñā he expounds the Dharma for beings, causing them to practise the six perfections, practise the limbs of the path, obtain the four fruits, and so on up to unsurpassed awakening, while he himself 「不住有為性中，不住無為性中」 tr. "does not abide in the conditioned nature, nor does he abide in the unconditioned nature"—this is taking up vigour; abiding in prajñā, 「除諸佛三昧，入餘一切三昧」 tr. "apart from the samādhi of the buddhas, he enters all the other samādhi", and relying on the eight liberations and the nine successive absorptions, entering and leaving in reverse and forward order, he enters the samādhi of the lion's rousing, and again relying on it enters the leaping samādhi—from the first dhyāna in sequence to the absorption of the cessation of feeling and perception, and again rising from the absorption of the cessation of feeling and perception back into the various grounds, and so on up to entering and leaving the scattered mind—finally obtaining 「諸法等相」 tr. "the mark of the equality of dharmas"—this is taking up meditation. Here the twenty groups are gone through to the end, and in the very last group the sūtra text pushes the power of concentration to its utmost, precisely leaving a question for the treatise of the Last Part.

In the Last Part, Treatise ② turns back to explain item by item why it is so, and turns up the final layer of the whole chapter. It opens straightaway with a question: 「何以但一波羅蜜為主？」 tr. "Why is only one perfection the master?" The answer is only one sentence—「行因緣次第應爾。」 tr. "The sequence of the causes and conditions of practice should be so." Below it he at once divides by persons: bodhisattvas are of two kinds, the householder and the one who has gone forth; the householder, because of the causes and conditions of merit, is very rich, 「既有財物，又知罪福，兼有慈悲心於眾生故，宜先行布施」 tr. "since he has wealth, and also knows sin and merit, and moreover has a mind of kindness and compassion towards beings, it is fitting that he first practise giving"; the one who has gone forth, 「以無財故，次第宜持戒、忍辱、禪定」 tr. "because he has no wealth, in sequence fittingly upholds the precepts, is patient, and practises meditative concentration". What is called being the master is not that one of the six perfections is more honoured, but 「次第所宜故名為主」 tr. "because it is what is fitting in the sequence it is named the master"—on the conditions now before you, whichever is practised first to good effect, that is the master. In explaining patience as the master taking up giving, he points out that among what is given 「無過於身」 tr. "nothing surpasses the body"; if one can give the body without begrudging it and without hatred, then giving is contained within patience; and should he meet a receiver who reviles, beats, and harms him and wishes to break his giving and his patience, the bodhisattva thinks 「我不應為虛誑身故毀波羅蜜道」 tr. "I should not, for the sake of a false and deceptive body, destroy the path of the perfections", and so at the end of his life, 「二波羅蜜力故，即生好處，續行布施」 tr. "because of the power of the two perfections, he is at once born in a good place and continues to practise giving". The next question is very sharp: at the time of abiding in patience, not doing evil is in itself the precepts; why need one further speak of abiding in patience and taking up morality? By sequence it ought rather to be abiding in the precepts and containing patience. The answer says: 「此中說相，不說次第相生。」 tr. "Here the marks are spoken of; arising one from another in sequence is not spoken of." Marks and sequence are two different matters—the name of the precepts lies in 「不奪他命」 tr. "not taking the life of another", the name of patience lies in 「不自惜命」 tr. "not begrudging one's own life", so within patience the mark of the precepts must be spoken of separately; moreover, patience is a mental-factor dharma, while the precepts extend to dharmas of form: 「持戒名心生、口說、受持；忍辱但是心生，非受持法」 tr. "upholding the precepts is named arising in the mind, being spoken by the mouth, receiving and upholding; patience only arises in the mind, and is not a dharma of receiving and upholding", and again 「身、口清淨名持戒；意清淨名忍辱」 tr. "purity of body and speech is named upholding the precepts; purity of mind is named patience". Immediately after comes another question: meditation and wisdom are also dharmas of the mind's purity; why speak only of patience? The answer is again only one sentence—「禪、智力大故不說；持戒時心未能清淨，須忍辱守心故。」 tr. "Meditation and wisdom are great in power, and so they are not spoken of; when upholding the precepts the mind is not yet able to be pure, and patience is needed to guard the mind." In explaining patience taking up vigour, he says that vigour lies not in the ease or difficulty of the matter but in the mind's not sinking: 「若有遮道因緣，心不沒、不退，能堪受眾苦，不以久遠勤苦為難」 tr. "if there are causes and conditions that obstruct the path, the mind does not sink and does not retreat, is able to endure the many sufferings, and does not regard long and distant toil as hard"; here the treatise-author himself cites what the sūtra text says of passing over a thousand myriad yojana without finding a single person, and gives a judgement—「一人相即是一切人相，一切人相即是一人相，是諸法相不二故」 tr. "The mark of one person is precisely the mark of all persons, and the mark of all persons is precisely the mark of one person, because the marks of these dharmas are not two"—so whether many or few, there is nothing to grieve over. In explaining patience taking up meditation and taking up prajñā, he sets up a chain one can follow: through the power of patience the mind is tamed and soft, and because the mind is tamed and soft it easily obtains meditative concentration; because he obtains great merit the mind becomes soft, and because the mind becomes soft he easily obtains the acceptance of dharmas; abiding in the acceptance of dharmas he contemplates all dharmas as empty and quiescent like nirvāṇa, and then 「還增長眾生忍」 tr. "it further increases the acceptance of beings"—the acceptance of dharmas does not leave the acceptance of beings, but instead turns back to nourish the acceptance of beings and make it thicker, until at last 「不見三事：忍法、忍者、忍處」 tr. "he does not see three things: the dharma endured, the one who endures, and the place of enduring". Turning to vigour as the master, the treatise-author first says 「精進更無異體」 tr. "vigour has no separate substance", and then with a string of contrasts defines what truly arises from vigour: one who obtains meditation of itself, by falling back, by birth, or, born in a higher ground, obtains that of a lower ground, is not named as arising from vigour; one who obtains meditation because great giving breaks stinginess, because upholding the precepts he cultivates patience, or because great wisdom makes him weary of desire, though he has vigour, 「更因餘法得禪故，不名從精進生」 tr. "because he obtains meditation further by means of other dharmas, it is not named as arising from vigour"; only one who 「日夜精進，經行坐禪，常與心鬪」 tr. "is vigorous day and night, walking and sitting in meditation, constantly fighting with the mind", 「如與賊鬪，乃至流汗」 tr. "as though fighting with a thief, even to the point of sweating", and so obtains concentration, is named as arising from vigour. He also sets up a simile of thin merit and thick merit: the person with merit 「安坐無事，福祿自至」 tr. "sits at ease with nothing to do, and blessings and emoluments come of themselves"; the person of thin merit 「勤設方便，鬪戰乃得」 tr. "diligently devises means, and obtains it only by fighting"—so 「如是一切處雖有精進，多處受名」 tr. "in this way, although there is vigour everywhere, the name is received by the greater share". Here there is another question and answer: it asks, since all giving comes from vigour, why are these two gifts alone said to arise from vigour? The answer again lies only between more and less: 「雖一切施皆由精進生，此以多精進力生故。」 tr. "Although all giving arises from vigour, here it is because it arises from the greater share of the power of vigour." In the section on meditation as the master, the treatise-author gives a lamp lit in a closed room as simile—「譬如密室然燈，光照明了」 tr. "It is as when a lamp is lit in a closed room, its light shines clear and bright"—so abiding in meditation gives rise to real wisdom; not vexing beings and adding pity is itself very deep upholding of the precepts and patience; transforming wealth by supernormal powers is itself giving; rising from meditation and expounding the Dharma for beings is also giving; giving rise to supernormal powers through meditative concentration and reaching everywhere in the ten directions without laziness is itself vigour. In the section on prajñā as the master, the treatise-author answers several questions in a row. The first asks: among the eighteen emptinesses, why are the last four emptinesses not spoken of? The answer says that in the fourteenth, the emptiness of all dharmas, 「法無不盡，是故不說」 tr. "of dharmas there is none that is not exhausted, and so they are not spoken of"; if so, why are there eighteen in the first place? The answer lies in suiting the hearer—「彼中分別一切法相空，一切空皆總入十八空；此中為行者說」 tr. "there, the emptiness of the marks of all dharmas is distinguished, and all emptinesses are gathered together into the eighteen emptinesses; here, it is spoken for the practitioner"; the practitioner, according to how much he clings, practises one emptiness and so on up to fourteen emptinesses, and only one who clings deeply to wrong views of existence and non-existence and the like further uses the last four emptinesses; moreover, 「菩薩以十四空熏心故，於有無中了了不錯」 tr. "because the bodhisattva perfumes his mind with the fourteen emptinesses, he is clear and distinct regarding existence and non-existence and makes no error". The second asks: why is the bodhisattva said to be like the buddhas, without a mind of greedy clinging? The answer lies in praising the power of prajñā—in the Buddha, the habitual residues are cut off and do not arise; in the bodhisattva, 「以般若力制令不起」 tr. "by the power of prajñā he restrains them and does not let them arise"; though his fetters are not yet cut off, he is no different from the Buddha in whom they are cut off, and this is said precisely 「令人知貴般若」 tr. "to let people know to prize prajñā". The third asks: the sūtra says there is no arising, no ceasing, and no one who receives reviling—this is precisely the acceptance of non-arising; why is it judged to be compliant acceptance? The answer lies in the depth of what is broken—what is broken here is the being that is a provisional name, in which the five aggregates come together, and it 「不能破法」 tr. "cannot break dharmas"; though this person contemplates the emptiness of dharmas, it is 「未能深入，猶有著法愛故」 tr. "because he is not yet able to enter deeply, and still clings to the love of dharmas"; hence the distinction of the two acceptances is set up: 「一、處眾生不可得故，名眾生忍；二、於法不可得故，名為法忍」 tr. "first, because with respect to beings they are unfindable, it is named the acceptance of beings; second, because with respect to dharmas they are unfindable, it is named the acceptance of dharmas", and 「法忍者不妨眾生忍，眾生忍不妨法忍，但以深淺為別」 tr. "the acceptance of dharmas does not obstruct the acceptance of beings, and the acceptance of beings does not obstruct the acceptance of dharmas; they are distinguished only by depth and shallowness". There is another question aimed directly at the samādhi of the last group of the Middle Part: by the ordinary course, the leaping samādhi cannot leap over two, nor does one enter the absorption of cessation from the scattered mind; why does the sūtra text speak thus? The answer says 「大小乘法異」 tr. "the dharmas of the Great Vehicle and of the Small Vehicle are not the same"—not leaping over two is what is said within the dharmas of the Small Vehicle; the bodhisattva, because of immeasurable merit and wisdom and the power of deeply entering meditative concentration, can leap over at will, 「如人力超躑，不過丈數；若以天力超之，無廣遠之難」 tr. "as a man leaping by human strength does not get beyond a few zhang; but if one leaps with the power of a god, there is no difficulty of breadth or distance". Below this, explaining prajñā giving rise to the five perfections, equality is seen everywhere: in the gift of wealth, he 「不貴著諸佛、不輕賤眾生」 tr. "does not prize and cling to the buddhas, and does not slight and despise beings", and gold, silver, and jewels together with grass and wood, 「以法空故，亦等無異」 tr. "because of the emptiness of dharmas, are likewise equal and without difference"; in the gift of Dharma, he 「不貪貴有智能受法者，不輕無智不解法者」 tr. "does not covet and prize the wise who can receive the Dharma, and does not slight the unwise who do not understand the Dharma", and shallow dharmas and very deep dharmas such as emptiness, the signless, and non-action are 「等無異」 tr. "equal and without difference"—「皆入寂滅不戲論法中故」 tr. "because they all enter the dharma of quiescence, without idle discourse". And within giving, all the illnesses are broken at one time: 「慈心施故，滅諸瞋恚」 tr. "because he gives with a mind of kindness, all hatred is extinguished"; because he rejoices at seeing the receiver obtain happiness, jealousy is extinguished; because he gives respectfully, arrogance is broken; because he believes in and knows retribution, doubt and ignorance are broken; because he does not find the giver and the receiver to be fixed and real, the wrong views of existence and non-existence and the like are broken; and so on up to 「觀受者如佛，觀物如阿耨多羅三藐三菩提相，觀己身從本已來畢竟空」 tr. "he contemplates the receiver as a Buddha, contemplates the thing given as the mark of anuttarā samyaksaṃbodhi, and contemplates his own body as from the beginning ultimately empty". In upholding the precepts, he upholds them not for one life or two but for all beings of immeasurable lands, and 「不取是戒相，不憎破戒，不著持戒」 tr. "does not grasp this mark of the precepts, does not loathe the breaking of the precepts, and does not cling to upholding the precepts"; in patience, he 「得諸法忍，能信受無量佛法，心無是非分別」 tr. "obtains acceptance of all dharmas, is able to believe and receive the immeasurable dharmas of the Buddha, and his mind has no discrimination of right and wrong"; in vigour, the three kinds of deeds are extinguished—「身無所作，口無所說，心無所念」 tr. "the body does nothing, the mouth says nothing, the mind thinks nothing"—and he makes it clear with the simile of a dream: 「如人夢中沒在大海，動以手足求渡；覺已，夢心即息。」 tr. "It is like a person who in a dream is sinking in the great ocean and moves hands and feet seeking to cross; after waking, the mind of the dream at once ceases." In meditative concentration, 「多用智慧力得禪定，是故從智慧生禪定」 tr. "he mostly uses the power of wisdom to obtain meditative concentration; therefore meditative concentration arises from wisdom"; the treatise-author cites what the Pratyekabuddha Sūtra records of a king who saw two bulls fight to the death and awakened of himself, and so abandoned the five desires and obtained concentration, to make clear that whoever, by causes and conditions few or many, is able to weary of and loathe the five desires—all this is meditative concentration arising from discriminating wisdom.

At its end Treatise ② opens a separate round: it no longer speaks of one perfection giving rise to five, but changes to speaking of the six perfections all complete within a single thought. Beginning from 「是人勝伏其心，一念中能行六波羅蜜」 tr. "This person subdues his mind, and within a single thought is able to practise the six perfections", it takes the one matter of giving as example: giving up wealth in accordance with the Dharma—this is giving; abiding securely in the ten wholesome paths and not tending toward the two vehicles—this is morality; stinginess and greed and the Māras coming and being unable to move his mind—this is patience; at the time of giving, vigour of body and mind without resting and without ceasing—this is vigour; gathering the mind on the giving and not letting it be scattered—this is meditation; the giver, the receiver, and the wealth being unfindable—this is prajñā. Below this, with the precepts, with patience, with vigour, with meditative concentration, and with prajñā, each in turn as the head, it plays out these six again. Abiding in the precepts: 「施一切眾生無畏，是名檀波羅蜜」 tr. "he gives fearlessness to all beings; this is called dānapāramitā"; when the afflictions come wishing to break the precepts and he is able to restrain them and bear them, that is patience; discriminating the light and heavy marks of the precepts is vigour of mind, and practising according to the dharma of the precepts and, when there is a transgression, humbly confessing and removing it is vigour of body; seeking the pleasure of meditative concentration so that the precepts may be firm and secure is dhyānapāramitā; and knowing that the precepts that are loved, upholding the precepts, and breaking the precepts—these 「三事不可得」 tr. "three things are unfindable"—is prajñā—one passage here is spoken very finely: 「人有三種：下人破戒，中人著戒，上人不著戒」 tr. "People are of three kinds: the lower person breaks the precepts, the middle person clings to the precepts, the upper person does not cling to the precepts"; if one loathes those who break the precepts and loves those who uphold them, one still receives the causes and conditions of sinful deeds, 「譬如象浴洗已，還以土坌」 tr. "like an elephant which, after bathing and washing, again sprinkles itself with earth"; so he enters directly into the real mark of all dharmas, 「觀持戒、破戒皆從因緣生，從因緣生故無自性，無自性故畢竟空，畢竟空故不著」 tr. "contemplating that upholding the precepts and breaking the precepts both arise from causes and conditions; because they arise from causes and conditions they are without self-nature; because they are without self-nature they are ultimately empty; because they are ultimately empty he does not cling". Abiding in patience: giving his body without letting beings incur the sin of robbery is the gift of wealth, expounding the Dharma by way of patience is the gift of Dharma, and 「是二施從二忍生，故名檀波羅蜜」 tr. "these two gifts arise from the two acceptances, and so it is named dānapāramitā"; not begrudging body and life is patience—how much less would he vex beings and break the precepts—so through patience he upholds the precepts; within patience, diligently practising the four perfections with body and mind is vigour; 「我於一切眾生能忍如地」 tr. "toward all beings I am able to be patient like the earth" is meditation; patience carried as far as obtaining the real mark of all dharmas, so that within the mind he obtains the acceptance of the non-arising of dharmas, 「即是般若波羅蜜」 tr. "is precisely prajñāpāramitā". Abiding in vigour: 「精進雖是一切善根本，離精進則無善法可得」 tr. "although vigour is the root of all good, apart from vigour no wholesome dharma can be obtained"; never abandoning the three gifts is giving; heading straight for the Buddha path and not craving the two vehicles is morality; when people come to destroy the bodhisattva path and he is able to bear it unmoved, that is patience; though practising all kinds of other dharmas, keeping sarvajñā in mind with a single mind is meditation; and he divides vigour into two—「一、動相，身、心勤行；二、滅一切戲論故，身、心不動」 tr. "first, the moving mark, diligent practice of body and mind; second, because all idle discourse is extinguished, body and mind do not move"—and 「不動精進不離般若波羅蜜」 tr. "the unmoving vigour does not depart from prajñāpāramitā". Abiding in meditation: because of the power of the mind of kindness and compassion he gives fearlessness to all beings, and so on up to transforming precious things to make offerings to the buddhas and relieve the poor—this is giving; following meditative concentration, practising wholesome deeds of body and speech and leaving the mind of the two vehicles is morality; obtaining pure and soft pleasure yet not clinging to the taste of meditation, being able to enter deeply into the emptiness of dharmas while the mind has no doubt or regret, is patience; wishing to give rise to the leaping samādhi, the samādhi of the lion's rousing, and the other samādhis without resting and without ceasing is vigour; the mind pure and unmoving and able to enter the real mark of all dharmas—「諸法實相即是般若波羅蜜」 tr. "the real mark of all dharmas is precisely prajñāpāramitā". Abiding in prajñā: being able to contemplate the three kinds of marks of giving as like awakening, and 「滅諸非有非無等戲論」 tr. "extinguishing all idle discourse such as neither existence nor non-existence", is giving; the deeds of body and speech following prajñā, and 「能牢固清淨持戒」 tr. "being able to uphold the precepts firmly, securely, and purely", is morality; the two acceptances turning deeper and purer is patience; 「得不動精進，觀動精進如幻、如夢」 tr. "obtaining the unmoving vigour, he contemplates the moving vigour as like an illusion, like a dream", and does not enter nirvāṇa—this is vigour; 「雖常入禪定」 tr. "though he constantly enters meditative concentration", yet 「不起於禪而能度眾生」 tr. "without rising from meditation he is able to deliver beings"—this is meditation. The whole chapter is gathered in one sentence: 「如是等菩薩利智慧故，一心中一時能具足六波羅蜜。」 tr. "Bodhisattvas such as these, because their wisdom is keen, are able within a single mind, at a single time, to fulfil the six perfections."

The difference among the three parts can be settled in a word: the First Part sets up the outline and goes through the first ten; the Middle Part continues with the last twenty and exhausts their marks; the Last Part explains why it is so and returns to a single thought. The First Part speaks mostly of where things arise from—kindness can raise the precepts, self-blame can accomplish patience, increasing can accomplish vigour; the Middle Part speaks mostly of how far they reach—from one yojana to hundreds of thousands of myriads of koṭi of yojana, from the first dhyāna to the absorption of the cessation of feeling and perception, from not giving rise to two kinds of mind to the mark of the equality of dharmas; the Last Part then turns the direction round: it does not ask how one perfection takes up five, but asks instead 「何以但一波羅蜜為主」 tr. "Why is only one perfection the master", and answers it: 「行因緣次第應爾」 tr. "The sequence of the causes and conditions of practice should be so." One thread runs through the three parts, namely the two Chinese characters 「有分」 tr. "have a share": the six perfections are not six things lined up in a row and done in turn; they are six directions established at the same time upon one and the same thing, and according to where you abide, one is the master and the rest have a share. So the thirty groups are not thirty methods of practice; they are thirty places of entry; and the fulfilment within a single thought at the end is precisely the bottom that the treatise-author himself lays bare after the thirty groups have been pushed to their end: the distinction of master and share is spoken of only in terms of the causes and conditions of sequence, and at its utmost, one 「一心中一時能具足六波羅蜜」 tr. "within a single mind, at a single time, is able to fulfil the six perfections".

Therefore, when reading each group of this chapter, one can ask at least three layers of questions. First, where is the master of this group?—the sūtra text opens every group with ‘abiding in such-and-such a perfection’, and what one abides in is often precisely the one thing you are able to practise right now; the treatise-author says 「次第所宜故名為主」 tr. "because it is what is fitting in the sequence it is named the master", so asking about the master is not asking which perfection is highest, but asking where I am standing at this moment. Second, in the five that are taken up, is it the marks that are taken up, or the sequence?—in the question and answer on abiding in patience and taking up morality the treatise-author has already said plainly 「此中說相，不說次第相生」 tr. "Here the marks are spoken of; arising one from another in sequence is not spoken of", so one need not doubt ‘how can there be the precepts within patience?’; each of the six perfections has its own mark, and within one practice every mark is present, only appearing or hidden according to the master. Third, if this group lacked dedication and not tending toward the two vehicles, would it still hold?—looking through the thirty groups, what recurs again and again is only these two phrases: holding this merit, sharing it in common with all beings, and dedicating it to unsurpassed awakening; not tending toward the ground of the śrāvaka and pratyekabuddha; one can see that what is called containing one another lies not in doing more, but in not lacking these two directions within the same thing. Read on along the two sūtras and two treatises, and one will come to rest at last on that sentence at the opening of Treatise ②—「行因緣次第應爾」 tr. "The sequence of the causes and conditions of practice should be so." The difficulty of the six perfections containing one another has always been read as ‘how to do six things at one time’; but the treatise-author's answer is to have you first recognise clearly the one thing you are practising right now, and within it not lack kindness, not give rise to hatred, not slacken or retreat, not be scattered, not grasp at marks—and the five perfections are within it. And when it has ripened to the utmost and flows of itself, even the positions of master and share need not be set up; so at the end he says only one sentence: within a single mind, fulfilled at a single time.

Reading On in the Order of the Treatise

本品 3 葉Chapter contents · 3

義疏 · 承衍Exposition · Further Resonances

承衍

〈六度相攝品〉之所承，論主自己指得明白。前品〈無盡方便品〉之末，須菩提問的是「世尊！菩薩云何能行如是般若波羅蜜，能具足檀波羅蜜等諸波羅蜜？」；佛就迴向一事分軟根、利根二種人——一者取相迴向，一者戲論空法而信力轉薄，「是二種人皆不能具足檀波羅蜜」，故佛以「信力、慧力等故，能迴向薩婆若」定其樞。本品論①開卷即接住這一段，牒其問而曰「佛一一答」，隨即點出本品所換之問——不再問行般若時六度如何具足，改問住一波羅蜜時如何攝取其餘五度。所啟者亦一線可尋：本品之末已不說一度生五度，改說「一心中一時能具足六波羅蜜」；而次品〈大方便品〉開卷，須菩提所問正是這位方便力成就者的來歷——「是菩薩摩訶薩如是方便力成就者，發意已來幾時？」——佛答其發心已來無量億阿僧祇劫、供養如恒河沙等諸佛、於六波羅蜜「無不具足」。其下三喻，更把本品所立之主與分推到究竟：日月周行照四天下，「般若波羅蜜亦如是，照五波羅蜜，多有所益」；轉輪聖王無輪寶則不得其名，「五波羅蜜亦如是，若離般若波羅蜜，不得波羅蜜名字；不離般若波羅蜜故，得波羅蜜名字」；又「譬如無夫婦人，易為侵凌」，五度離般若則魔壞之易。本品說六度輪番作主，次品即說其中一度之所以常為眼目。

後來讀此品者，於品名一事所存最可誌。本論底本題「大智度論釋六度相攝品第六十八」；宋本作「大智論釋六度相攝品第六十八」，元本作「大智度論釋六度相攝品第六十八」，明本作「釋六度相攝品第六十八之上」，而宮本別作「大智論釋第六十八品攝五品」——攝五之名於此獨立成題；石本作「摩訶般若波羅蜜第六十七品六度相攝品卷八十一」，又標「卷第八十一首」，其品序作第六十七，較底本少一階，與前數品一貫。卷八十一之續題兩造亦然：底本作「大智度論釋六度品第六十八之餘」，宋本、宮本作「大智度論卷八十一釋第六十八品下攝五品」，元本作「大智度論卷八十一釋攝五品第六十八下」，明本作「大智度論卷八十一釋六度相攝品第六十八之下有本作攝五品」——明本自註其所見別本用攝五之名，一本之內兩名並存，如實誌之；聖本作「大智度經論卷第八十一釋第六十七品下」，品序亦少一階，與石本同其一系。更可注意者，所釋大經之品題恰成一面鏡子：其底本正題作「攝五品第六十八」，而宋、元、明、宮、聖諸本皆作「六度相攝」——經題以攝五為底、以六度相攝為異，論題以六度相攝為底、以攝五為異，兩造互倒而所指是一。品名之歧，正照見本品義理之兩面：曰六度相攝者，據所攝之全；曰攝五者，據能攝之一。兩存並錄不判。

古德之疏，於此品所留不多而皆中要。吉藏《大品經義疏》從所釋大經作「攝五品第六十八」，其文僅數行，開口便定此品在全經中之位次——「此下第二、明一一行中具足眾行」，並指出未得無生忍時只是一行，得無生忍乃能於一行之中具足而生眾行。其所設之問，正是本品讀者第一個要問的：「問：此中是何物攝耶？答：此是相生攝，以本攝末。」相攝有種種，此品所說者是相生之攝，是以本度攝其末流，不是把六件事捆成一件。又以前文一品相較而別其旨：「此中明攝與前弁才品明攝異者，前明相攝，欲以眾行多功共成多之功力，顯莊嚴有大力勢，能破生死直趣佛道。今明一一度中而起諸行，為顯方便也。」前者所顯在力之大，此品所顯在方便——同一個攝字，所為不同。

另有一家古德為本論自身作疏。慧影《大智度論疏》於此品立專章逐段釋之，標目即作「釋六度相攝品第六十八」，卷八十一段別立「釋六度相攝品第六十八之餘」，其分段點與本論卷界正合。其開卷即繫此品於前品之後——「第六十七品者，名為六度相攝品，即方便門中第二品也」，品序作六十七，與石本、聖本之少一階同其一系，三處互證而非孤證；又釋其所承曰：「上品正明方便體，明於菩薩以方便力故遂有所除亦有所得，明一度之中具足六度成方便義。」於本品體例，其判最為省力：「此中既明六波羅蜜相攝，但以一波羅蜜為頭，則攝五波羅蜜，故亦不須科略。」既是一度為頭而攝五，則不須更立科段。其最可貴之一節，在分別本品與他品之攝法不同：相攝之目本有數種——「而就相攝之中凡有五種，謂位、行、地位、同體、相生、一心等相攝，已如上釋」；前之滿願一品所明者是同體相攝，於一檀之中即具六度，故「於一檀中具此六波羅蜜，六六成三十六波羅蜜，同體相攝」；而本品所明者是相生相攝，故「此乃始明因於檀波羅蜜生三種慈業，故是相生相攝，五六但成三十波羅蜜相攝，為無檀中檀故」——三十與三十六之差，正在檀中之檀不重計。他又預告下品之法門：「若是下品，則明一念相攝，至文當道。」而於本論末後論主自開之一番，其判尤為明晰：「上來至此明相生相解義竟。自此已下，論主既以此之六波羅蜜是菩薩本業行故，復更作一種解釋，明一念之中具足六波羅蜜之義，此義乃復下品明之。」是知本品末後之一念具足，在其讀法中已是下一品之先聲。其餘諸段亦多與本論論主之問答相發：於在家出家一節，引舊論之語曰「菩薩必在七眾中，七眾不在菩薩中」；於一一相攝之體例，指出每組皆具三義——「一一波羅蜜相生攝中，盡於具足有此三意義也」；於十八空但說十四，釋之曰「今者此中說十四空，始從內空至一切法空，於事為足，更不須故，但云十四也」；於超越三昧，點出大小乘之別只在「二乘但能超一，不能爾也」；於柔順忍與無生忍之判，則直指其為論主分位之語——「上亦不云柔順忍，但言無生忍。但論主大判作優劣分之，以順忍為生空，無生忍為法空。」至於均正之四論玄義一書，遍檢六度相攝一目僅得泛用一處，非本品專節之釋，如實誌之；天台一系之法華玄義、法華文句諸書，遍檢無此目之文，不強牽合，亦如實誌之。

把這一路承衍帶回本品，古德兩家所拈出的，恰是本品最易被讀漏的一處：此品之攝是相生之攝，不是同體之攝。同體相攝說的是一施之中本自具六，故六六三十六；相生相攝說的是住此一度而生起其餘五度，故五六三十——少去的六組，正是「檀中之檀」一類自攝自之重計。所以經文三十組一組不多、一組不少，不是湊數，是相生之法本該如此。而本論論主之答亦與此相應：所以能攝者，一在「菩薩以方便力故」，一在「有為法因緣果報相續故相成」——前者是吉藏所謂顯方便，後者正是相生。及至末後論主翻出一念具足，則已越過相生而入一念相攝之門，慧影說它「乃復下品明之」，可見此品是承同體而來、啟一念而去的中間一段：住一度而生五度，是從六件事走向一件事的路。

因此，〈六度相攝品〉最終留下的，是一條可以隨身帶走的檢法。我事務繁雜而自嘆六度無一得修時，記得論主只問一句「何以但一波羅蜜為主」，而答之曰「行因緣次第應爾」——次第所宜者即是主，主一立則餘五有分。我行一事而疑其偏廢時，記得此品三十組反覆只叮嚀兩件事：持是功德與眾生共之而迴向無上菩提，不向聲聞、辟支佛地。我因布施受辱、因持戒受縛、因忍辱受輕而心生退時，記得論主替每一處都備了轉語——「是我之罪」、「我大得善利」、「我不應為虛誑身故毀波羅蜜道」。我疑自己資糧淺薄不堪修禪時，記得論主分得極細：安坐無事而福祿自至者有之，「勤設方便，鬪戰乃得」者亦有之，而後者正名為從精進生。我讀至末後而覺一念具足遙不可及時，記得吉藏所指之序——未得無生忍時但是一行，得無生忍乃能一行之中具足眾行；路既如此，則今日所住之一度，即是他日一念具足之因。

Further Resonances

What "The Six Perfections Contain One Another" inherits, the treatise-author himself points out clearly. At the end of the preceding chapter, "Inexhaustible Skilful Means," what Subhūti asked was 「世尊！菩薩云何能行如是般若波羅蜜，能具足檀波羅蜜等諸波羅蜜？」 tr. "World-Honored One! How is the bodhisattva able to practise prajñāpāramitā like this, and able to fulfil dānapāramitā and the other perfections?"; the Buddha, on the one matter of dedication, divided two kinds of people, those of soft faculties and those of keen faculties—the one grasps at marks in dedicating, the other makes idle discourse of the dharma of emptiness and his power of faith turns thin—「是二種人皆不能具足檀波羅蜜」 tr. "these two kinds of people are both unable to fulfil dānapāramitā," and so the Buddha fixes the pivot with 「信力、慧力等故，能迴向薩婆若」 tr. "because the power of faith and the power of wisdom are equal, one is able to dedicate to sarvajñā." Treatise ① of this chapter takes up this very passage at the opening of the fascicle, cites its question and says 「佛一一答」 tr. "the Buddha answered point by point," and at once points out the question for which this chapter exchanges it—it no longer asks how, when one practises prajñā, the six perfections are fulfilled, but changes to ask how, when one abides in one perfection, one contains and takes up the other five perfections. What it opens can also be traced along a single line: the end of this chapter no longer speaks of one perfection giving rise to five, but changes to speaking of 「一心中一時能具足六波羅蜜」 tr. "within a single mind, at a single time, is able to fulfil the six perfections"; and at the opening of the next chapter, "The Great Skilful Means," what Subhūti asks is precisely the history of this one who has accomplished the power of skilful means—「是菩薩摩訶薩如是方便力成就者，發意已來幾時？」 tr. "This bodhisattva-mahāsattva who has thus accomplished the power of skilful means—how long is it since he aroused intent?"—and the Buddha answers that since he aroused the mind it has been immeasurable koṭi of asaṃkhyeya kalpas, that he has made offerings to Buddhas as many as the sands of the Ganges, and that in the six perfections there is 「無不具足」 tr. "nothing that is not fulfilled." The three similes below push the master and the share that this chapter sets up still further, to the end: the sun and moon go round illuminating the four continents—「般若波羅蜜亦如是，照五波羅蜜，多有所益」 tr. "prajñāpāramitā is likewise: it illuminates the five perfections and greatly benefits them"; the wheel-turning sage king without the wheel-jewel does not obtain his name—「五波羅蜜亦如是，若離般若波羅蜜，不得波羅蜜名字；不離般若波羅蜜故，得波羅蜜名字」 tr. "the five perfections are likewise: if they are apart from prajñāpāramitā, they do not obtain the name of pāramitā; because they are not apart from prajñāpāramitā, they obtain the name of pāramitā"; and again, 「譬如無夫婦人，易為侵凌」 tr. "It is as a woman without a husband is easily encroached upon and abused"—the five perfections apart from prajñā are easily ruined by Māra. This chapter speaks of the six perfections taking turns as the master; the next chapter then speaks of why one among them is always the eye.

Among later readers of this chapter, what is preserved on the one matter of the chapter's name is most worth recording. This treatise's base text titles it 「大智度論釋六度相攝品第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another"; the Song edition reads 「大智論釋六度相攝品第六十八」 tr. "Treatise on Great Wisdom, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another," the Yuan edition reads 「大智度論釋六度相攝品第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another," the Ming edition reads 「釋六度相攝品第六十八之上」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, First Part," while the Palace edition reads instead 「大智論釋第六十八品攝五品」 tr. "The Treatise on Great Wisdom's commentary on the sixty-eighth chapter, the chapter Containing the Five"—here the name "Containing the Five" stands on its own as a title; the Ishiyama-dera manuscript reads 「摩訶般若波羅蜜第六十七品六度相攝品卷八十一」 tr. "Mahāprajñāpāramitā, sixty-seventh chapter, the chapter The Six Perfections Contain One Another, fascicle eighty-one," and also marks 「卷第八十一首」 tr. "head of fascicle eighty-one"; its chapter order is the sixty-seventh, one step fewer than the base text, consistent with the several preceding chapters. The two sides of the continuation title of fascicle eighty-one are likewise: the base text reads 「大智度論釋六度品第六十八之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, the Six Perfections, continued," the Song edition and the Palace edition read 「大智度論卷八十一釋第六十八品下攝五品」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-one, commentary on the sixty-eighth chapter, Last Part, the chapter Containing the Five," the Yuan edition reads 「大智度論卷八十一釋攝五品第六十八下」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-one, Commentary on the Sixty-eighth Chapter, Containing the Five, Last Part," and the Ming edition reads 「大智度論卷八十一釋六度相攝品第六十八之下有本作攝五品」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-one, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, Last Part; one text has ‘Containing the Five’"—the Ming edition notes of itself that another text it saw uses the name "Containing the Five," so that within a single edition the two names stand together, and this is recorded as it is; the Shōgozō manuscript reads 「大智度經論卷第八十一釋第六十七品下」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle eighty-one, commentary on the sixty-seventh chapter, Last Part," its chapter order likewise one step fewer, of one line with the Ishiyama-dera manuscript. Still more worth noting, the chapter titles of the great sūtra it explains form precisely a mirror: the proper title in its base text reads 「攝五品第六十八」 tr. "Containing the Five, the Sixty-eighth," while the Song, Yuan, Ming, Palace, and Shōgozō texts all read 「六度相攝」 tr. "the six perfections contain one another"—the sūtra's title takes "Containing the Five" as the base and "The Six Perfections Contain One Another" as the variant, the treatise's title takes "The Six Perfections Contain One Another" as the base and "Containing the Five" as the variant; the two sides are reversed against each other, yet what they point to is one. The divergence of the chapter's names precisely reflects the two faces of this chapter's meaning: to say "The Six Perfections Contain One Another" is to speak by reference to the whole that is contained; to say "Containing the Five" is to speak by reference to the one that contains. Both are kept and recorded side by side without judgement.

The commentaries of the ancient masters leave little on this chapter, but all of it strikes the essential. Jizang's Commentary on the Larger Sūtra follows the great sūtra it explains and reads 「攝五品第六十八」 tr. "Containing the Five, the Sixty-eighth"; its text is only a few lines, and at the very opening it settles the position of this chapter within the whole sūtra—「此下第二、明一一行中具足眾行」 tr. "From here on is the second: making clear that within each single practice the many practices are complete"—and points out that before the acceptance of non-arising is obtained it is only one practice, while one who obtains the acceptance of non-arising is able, within one practice, to fulfil and give rise to the many practices. The question he sets is precisely the first question a reader of this chapter should ask: 「問：此中是何物攝耶？答：此是相生攝，以本攝末。」 tr. "Question: what kind of containing is this here? Answer: this is containing by mutual generation, the root containing the branches." Containing is of various kinds; what this chapter speaks of is the containing of mutual generation, the root perfection containing its branch streams, not the bundling of six things into one. He also compares it with a chapter earlier and so distinguishes its tenor: 「此中明攝與前弁才品明攝異者，前明相攝，欲以眾行多功共成多之功力，顯莊嚴有大力勢，能破生死直趣佛道。今明一一度中而起諸行，為顯方便也。」 tr. "Where the containing made clear here differs from the containing made clear in the ‘Eloquence’ chapter earlier: earlier it made clear mutual containing, wishing through the many merits of the many practices jointly to accomplish the power of the many, showing that the adornment has great power and force, able to break birth and death and go straight toward the Buddha path. Now it makes clear that within each single perfection the various practices arise, in order to show skilful means." What the former shows lies in the greatness of the power; what this chapter shows lies in skilful means—one and the same word "contain," done for different ends.

There is another ancient master who wrote a commentary on this treatise itself. Huiying's Commentary sets up a dedicated chapter for this chapter and explains it section by section; its heading reads 「釋六度相攝品第六十八」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another," and for the section of fascicle eighty-one it sets up separately 「釋六度相攝品第六十八之餘」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, continued," its points of division agreeing exactly with this treatise's fascicle boundaries. At its opening it ties this chapter to follow the preceding chapter—「第六十七品者，名為六度相攝品，即方便門中第二品也」 tr. "The sixty-seventh chapter is named the chapter The Six Perfections Contain One Another; it is the second chapter within the gate of skilful means"—its chapter order being sixty-seven, of one line with the one-step-fewer of the Ishiyama-dera manuscript and the Shōgozō manuscript, so that the three places confirm one another and it is not an isolated witness; and it explains what the chapter inherits: 「上品正明方便體，明於菩薩以方便力故遂有所除亦有所得，明一度之中具足六度成方便義。」 tr. "The chapter above directly makes clear the substance of skilful means, makes clear that because of the power of skilful means the bodhisattva thereupon has what is removed and also has what is obtained, and makes clear the meaning of skilful means as the six perfections being complete within one perfection." On the format of this chapter, his judgement is the most economical: 「此中既明六波羅蜜相攝，但以一波羅蜜為頭，則攝五波羅蜜，故亦不須科略。」 tr. "Since this makes clear that the six perfections contain one another, only taking one perfection as the head, it contains the five perfections; therefore there is no need for a sectional outline." Since it is one perfection as the head containing the five, there is no need to set up further sections. His most valuable passage lies in distinguishing how the containing of this chapter differs from that of other chapters: the headings of mutual containing are of several kinds—「而就相攝之中凡有五種，謂位、行、地位、同體、相生、一心等相攝，已如上釋」 tr. "And within mutual containing there are in all five kinds, namely containing by position, by practice, by stage, by same substance, by mutual generation, by a single mind, and so forth, as already explained above"; what the earlier "Fulfilling the Vow" chapter makes clear is containing by same substance, where within one dāna the six perfections are complete, and so 「於一檀中具此六波羅蜜，六六成三十六波羅蜜，同體相攝」 tr. "within one dāna these six perfections are complete; six times six makes thirty-six perfections, containing one another by same substance"; while what this chapter makes clear is containing by mutual generation, and so 「此乃始明因於檀波羅蜜生三種慈業，故是相生相攝，五六但成三十波羅蜜相攝，為無檀中檀故」 tr. "this only now makes clear that from dānapāramitā three kinds of kindly deeds arise; therefore it is containing by mutual generation, and five times six makes only thirty perfections containing one another, because there is no dāna within dāna"—the difference between thirty and thirty-six lies precisely in the dāna within dāna not being counted again. He further foretells the dharma-gate of the next chapter: 「若是下品，則明一念相攝，至文當道。」 tr. "As for the next chapter, it makes clear containing within a single thought; this will be told when we come to the text." And on the round that the treatise-author himself opens at the very end within this treatise, his judgement is especially clear: 「上來至此明相生相解義竟。自此已下，論主既以此之六波羅蜜是菩薩本業行故，復更作一種解釋，明一念之中具足六波羅蜜之義，此義乃復下品明之。」 tr. "From above up to here, the meaning of mutual generation and mutual explanation has been made clear, and it is finished. From here down, since the treatise-author takes these six perfections to be the bodhisattva's fundamental practice, he makes one further kind of explanation, making clear the meaning of the six perfections being fulfilled within a single thought; this meaning will again be made clear in the next chapter." From this it is known that the fulfilment within a single thought at the end of this chapter is, in his reading, already the herald of the next chapter. His other passages, too, mostly bring out the treatise-author's questions and answers: on the section on the householder and the one who has gone forth, he cites the words of an old treatise, 「菩薩必在七眾中，七眾不在菩薩中」 tr. "The bodhisattva is necessarily within the seven assemblies; the seven assemblies are not within the bodhisattva"; on the format of each single containing, he points out that every group has three meanings—「一一波羅蜜相生攝中，盡於具足有此三意義也」 tr. "Within the containing by mutual generation of each single perfection, all without exception fully have these three meanings"; on the eighteen emptinesses being spoken of as only fourteen, he explains, 「今者此中說十四空，始從內空至一切法空，於事為足，更不須故，但云十四也」 tr. "Now here fourteen emptinesses are spoken of, beginning from inner emptiness up to the emptiness of all dharmas; for the matter this suffices and no more is needed, and so it says only fourteen"; on the leaping samādhi, he points out that the difference between the Great and the Small Vehicle lies only in 「二乘但能超一，不能爾也」 tr. "The two vehicles can only leap over one; they cannot do this"; on the judgement of compliant acceptance and the acceptance of non-arising, he points straight out that these are the treatise-author's words for dividing positions—「上亦不云柔順忍，但言無生忍。但論主大判作優劣分之，以順忍為生空，無生忍為法空。」 tr. "Above, too, it does not say compliant acceptance; it speaks only of the acceptance of non-arising. It is only that the treatise-author, judging broadly, divides them as superior and inferior, taking compliant acceptance as the emptiness of beings and the acceptance of non-arising as the emptiness of dharmas." As for Junzheng's book on the profound meaning of the four treatises, a thorough search under the heading "The Six Perfections Contain One Another" obtains only a single general use, not an explanation in a section devoted to this chapter, and this is recorded as it is; in the books of the Tiantai line, the Profound Meaning of the Lotus and the Words and Phrases of the Lotus, a thorough search finds no text under this heading, and no connection is forced; this too is recorded as it is.

Bringing this whole line of further resonances back to this chapter, what the two ancient masters pick out is precisely the place in this chapter most easily missed in reading: the containing of this chapter is containing by mutual generation, not containing by same substance. Containing by same substance says that within one giving the six are originally complete, and so six times six is thirty-six; containing by mutual generation says that, abiding in this one perfection, one gives rise to the other five perfections, and so five times six is thirty—the six groups that are left out are precisely the double counting of self containing self, of the kind of 「檀中之檀」 tr. "the dāna within dāna." Therefore the thirty groups of the sūtra text, not one group more and not one group less, are not a making-up of numbers; the dharma of mutual generation should be just so. And the answer of this treatise's treatise-author corresponds to this too: that it is able to contain lies, first, in 「菩薩以方便力故」 tr. "because of the power of skilful means, the bodhisattva," and second, in 「有為法因緣果報相續故相成」 tr. "conditioned dharmas accomplish one another because causes, conditions, and retribution continue"—the former is what Jizang calls showing skilful means; the latter is precisely mutual generation. When at the very end the treatise-author turns out fulfilment within a single thought, he has already passed beyond mutual generation and entered the gate of containing within a single thought; Huiying says of it that it 「乃復下品明之」 tr. "will again be made clear in the next chapter," and from this it can be seen that this chapter is the middle stretch, which comes inheriting same substance and goes on opening the single thought: abiding in one perfection and giving rise to five is the road that walks from six things toward one thing.

Therefore what "The Six Perfections Contain One Another" leaves in the end is a test that can be carried about with one. When my affairs are many and tangled and I sigh that not one of the six perfections can be cultivated, I remember that the treatise-author asks only one sentence, 「何以但一波羅蜜為主」 tr. "Why is only one perfection the master," and answers it, 「行因緣次第應爾」 tr. "The sequence of the causes and conditions of practice should be so"—what is fitting in the sequence is the master, and once the master is set up the other five have a share. When I practise one thing and suspect myself of neglecting the rest, I remember that the thirty groups of this chapter, over and over, urge only two things: holding this merit, to share it in common with beings and dedicate it to unsurpassed awakening, and not to turn toward the ground of the śrāvaka and pratyekabuddha. When because of giving I am insulted, because of upholding the precepts I am bound, because of patience I am slighted, and my mind turns to retreat, I remember that the treatise-author has prepared a turning phrase for every one of these places—「是我之罪」 tr. "This is my fault," 「我大得善利」 tr. "I greatly obtain the good benefit," 「我不應為虛誑身故毀波羅蜜道」 tr. "I should not, for the sake of a false and deceptive body, destroy the path of the perfections." When I suspect that my provisions are shallow and thin and unfit for cultivating meditation, I remember that the treatise-author divides it very finely: there is one who sits at ease with nothing to do and fortune and emolument come of themselves, and there is also one who 「勤設方便，鬪戰乃得」 tr. "diligently devises means, and obtains it only by fighting," and the latter is precisely named as born from vigour. When I read to the end and feel that fulfilment within a single thought is far out of reach, I remember the order Jizang points to—before the acceptance of non-arising is obtained it is only one practice; one who obtains the acceptance of non-arising is able within one practice to fulfil the many practices; since the road is so, the one perfection in which I abide today is the cause of the fulfilment within a single thought of another day.

考據Apparatus

一、科判

本品在《大智度論》釋《大品般若》之次第中屬〈釋餘品〉一段，跨卷八十、八十一。品題「大智度論釋六度相攝品第六十八」〔T25 0623b07〕居卷八十之中（非卷首起題）——前品〈無盡方便品第六十七〉之起題在〔T25 0620c15〕，前品訖處即本品起處。卷八十末題「大智度論卷第八十」〔T25 0625b22〕時本品未竟；卷八十一以續題「大智度論釋六度品第六十八之餘」〔T25 0626a02〕重起，並重出造署「聖者龍樹造」〔T25 0626a05〕與譯署「後秦龜茲國三藏鳩摩羅什譯」〔T25 0626a06〕——續題作「之餘」而非「之下」，且題中省「相攝」二字作「六度品」，與品四十、四十一、四十三、四十五、四十七「之餘」跨卷同型，如實誌錄。本品訖於卷八十一末題「大智度論卷第八十一」〔T25 0632b11〕，次品〈大方便品第六十九〉起題於〔T25 0632b14〕——本品身與卷八十一之卷末恰相值，與品四十七之「卷內未竟即續次品」異。

品內結構二【經】二【論】：【經】①〔T25 0623b08〕、【論】①〔T25 0624a05〕、【經】②〔T25 0626a07〕、【論】②〔T25 0628b22〕。二【經】標記與【論】①標記皆有校記（宋、宮二本無此結構標記；【經】②之注另帶石本「不分卷及品」一語），【論】②標記之校記更及聖本——標記存否屬底本傳承層，結構計數仍依底本標籤為準（析論見第八目）。

全品純漢字一萬二千一百三十九。今本依卷界與經論段界析為三單元：之上（卷八十·經①論①）、之中（卷八十一·經②）、之下（卷八十一·論②）——先切卷界，卷八十一一側仍逾單元門檻，故於論②起處（〔T25 0628b22〕）再下沉一切，成三單元，與品四之「之上／之中／之下」既有體例同軌。三單元之字數，兩口徑並存、皆非缺陷：全檔漢字計（含各檔自報欄與標題行）作三千一百一十八／三千七百零六／五千四百零七，剔結構標記行之計法作三千零九十三／三千六百八十二／五千三百八十三，二者相差二十四至二十五字，屬計數界域之別。本帳另以讀者面正文為界獨立重算一過（並剔各檔標題行、卷題行、頁欄錨與檔末書名行），得三千零八十／三千六百八十一／五千三百七十八，其和一萬二千一百三十九，與上出之數精確吻合——三帳之差皆在界域，不在底本，如實並誌不強解。三單元之不均衡（約一比一點二比一點七）為段界切分之自然結果，非別有科意，不另議。

問答之數與說者結構，本帳以漢字流逐一定位獨立重算（非逐行計，避一行含二詞之低估）：全品「問曰」十四、「答曰」十四、「復次」十七、「有人言」一、「釋曰」一。其分屬——論①：問曰五、答曰五、復次六、有人言一、釋曰一；論②：問曰九、答曰九、復次十一、有人言零、釋曰零（論②承論①之釋文而下，無獨立「釋曰」重啟標記，如實誌錄）。二【經】段內「問曰」「答曰」「復次」皆零見。

經段之說者結構極規律：須菩提白佛而問、佛答，六度各為一「住」之群組，群組之首問作「須菩提白佛言」——此六字於本品恰六見〔T25 0623b08〕〔T25 0623b27〕〔T25 0626a07〕〔T25 0626b14〕〔T25 0627a04〕〔T25 0627b18〕，與六波羅蜜（檀·尸羅·羼提·毘梨耶·禪·般若）為「住」之數完全吻合；群組內之續問但作「世尊！云何菩薩摩訶薩住……」而不重出起說標記，「世尊」一詞於本品三十見（經①十、經②二十），與三十命題數精確相值——此為經段結構之獨立交叉驗證。答語之標記，「佛告」四見（經①三、經②一）、「佛言」三十三見（其中六見為「白佛言」三字之尾，非獨立事件，扣除後獨立答語標記二十七見；另有一見在論②，見下）。經①攝二群組（住檀、住尸羅）共十命題，經②攝四群組（住羼提、住毘梨耶、住禪、住般若）共二十命題，合三十命題，逐條 loc 見第五目。

論②內「佛言」一見〔T25 0631a19〕——「佛言：雖離智慧無禪定，多用智慧力得禪定，是故從智慧生禪定。」此非經段換說，而係論主於論文之中逕標佛語以立義，與經段之「佛言」性質有別，如實分記。

二、術語考

相攝·取。 全品之樞紐字。品題作「六度相攝」〔T25 0623b07〕，而經文之問則一律作「住某波羅蜜取某波羅蜜」——「相攝」為題所立之總名，「取」為經文所用之動詞。論主起論即點出二者之關係：「此品中，須菩提問：「云何菩薩行一波羅蜜攝五波羅蜜？」」〔T25 0624a06〕。其所以能攝，論出二重理據：其一在方便——「菩薩以方便力故，行一波羅蜜能攝五波羅蜜。」〔T25 0624a09〕；其二在善法之相續——「有為法因緣果報相續故相成」〔T25 0624a10〕，「是波羅蜜皆是善法故，行一則攝五，以一波羅蜜為主，餘波羅蜜有分。」〔T25 0624a11〕。「為主」與「有分」一對，是全品之骨：所住者為主，所取者為分。二古德於此品之攝義判為「相生攝」，其說見第六目。

為主·有分·次第所宜。 論②開卷即以一問收攝全經：「何以但一波羅蜜為主？」〔T25 0628b22〕，答曰：「行因緣次第應爾。」〔T25 0628b22〕。其所謂「次第」，非義理之高下，是行人之處境——「菩薩有二種：在家、出家。」〔T25 0628b23〕，在家者「福德因緣故大富」，故「宜先行布施」；出家者「以無財故，次第宜持戒、忍辱、禪定」〔T25 0628b28〕以下；末收之曰「次第所宜故名為主。」〔T25 0628b29〕，並斷「除財施，餘波羅蜜皆出家人所宜行。」〔T25 0628b29〕——「為主」之所以為主，繫於行人之身分與因緣，不繫於度之勝劣，此為本品最易被誤讀之一處，論主以在家出家之分親自防之。

住尸羅取羼提之別相。 論②設一問極細：「住忍辱時不為惡即是戒，何以故更說「住忍取戒波羅蜜」？應當住戒攝忍！」〔T25 0628c13〕；答之曰：「此中說相，不說次第相生。」〔T25 0628c15〕，「若次第法，應先戒後忍。」〔T25 0628c16〕——全品說的是「相」不是「次第」，此一句可移用於三十命題之通則。其下更出戒忍之別相三重：「「戒」名不奪他命，「忍」名不自惜命」〔T25 0628c16〕；「忍辱是心數法，持戒是色法。」〔T25 0628c24〕；「身、口清淨名持戒；意清淨名忍辱。」〔T25 0628c26〕。

漚和拘舍羅。 方便之梵音。經①末段：「以般若波羅蜜、漚和拘舍羅力故，不墮聲聞、辟支佛地。」〔T25 0624a02〕——般若與方便並舉，正與論之「菩薩以方便力故」〔T25 0624a09〕相值。所釋經同位作「漚惒拘舍羅」（見第四目），音寫用字之異。

二種戒·二種破戒。 論①釋住尸羅取檀，立戒之兩重：「住是助道戒，具足十善道戒」〔T25 0624b29〕；並反面立之——「菩薩有二種破戒：一者、十不善道，二者、向聲聞、辟支佛地。」〔T25 0624c04〕。趣二乘即是破戒，此為本論戒學之特識，三十命題中「不趣聲聞、辟支佛地」一語之所以屢出，其根在此。論復引《阿毘曇》為證：「出法名欲界繫戒，色、無色界繫淨禪定，學、無學法及涅槃。」〔T25 0624b26〕——本品所引《阿毘曇》之語，古德慧影於此亦有覆讀（見第六目）。

無量戒律儀·四十種善道。 出家在家之分際所在。論①：「一切出家人得無量戒律儀，具足四十種善道」〔T25 0625a02〕，「在家者無無量戒律儀，是故不具足住尸羅波羅蜜。」〔T25 0625a05〕——此語與論②之在家出家次第（見上）相扣，兩處並讀方見論主之意：在家非不能住戒，是不能「具足」住。

身精進·心精進·動精進·不動精進。 精進之四名。論①分身心：「身精進者，如法致財，以用布施等；心精進者，慳貪等諸惡心來破六波羅蜜者，不令得入。」〔T25 0625a11〕。論②末段更分動不動：「有二種精進：一、動相，身、心勤行；二、滅一切戲論故，身、心不動。」〔T25 0632a12〕，並斷「不動精進不離般若波羅蜜。」〔T25 0632a14〕——動精進屬事，不動精進屬般若，精進攝五之總相文即收於此。論②又出精進之通相：「精進更無異體」〔T25 0629b06〕，而「如是一切處雖有精進，多處受名。」〔T25 0630a04〕——精進遍在諸行而別立一度，其故在「多處受名」。

眾生忍·法忍·柔順忍·無生忍。 忍之分位。論②：「一、處眾生不可得故，名眾生忍；二、於法不可得故，名為法忍。」〔T25 0630b19〕，「法忍者不妨眾生忍，眾生忍不妨法忍，但以深淺為別。」〔T25 0630b21〕。而經之「隨順法忍生」〔T25 0627c18〕與論之無生忍如何分，論設專問：「此即是無生忍，何以言柔順忍？」〔T25 0630b14〕，答曰「此中說破五眾和合假名眾生，不能破法」〔T25 0630b15〕——破我而未深破法者為柔順忍。慧影於此另有判語（見第六目）。

十四空·十八空。 經②住般若取檀一段唯列至「一切法空」，經自標「菩薩住是十四空中」〔T25 0627b23〕。論②即以此設問：「佛雖廣說，其中猶有不解者，今當問：十八空中，何以不說四空？」〔T25 0630a26〕，答曰「第十四名一切法空；言一切者，法無不盡，是故不說。」〔T25 0630a27〕；復設次問「若爾者，但應說十四，何以有十八？」〔T25 0630a29〕，答之曰「彼中分別一切法相空，一切空皆總入十八空；此中為行者說。」〔T25 0630b01〕，並收於「菩薩以十四空熏心故，於有無中了了不錯」〔T25 0630b06〕——十八為分別法相而立，十四為行者而說。慧影疏於此另出一解（見第六目）。

八背捨·九次第定·師子奮迅三昧·超越三昧。 經②住般若取禪一段之四重定次。經自標其相生：「是菩薩依八背捨、九次第定，入師子奮迅三昧」〔T25 0628a20〕，終於「是為菩薩摩訶薩住超越三昧，得諸法等相。」〔T25 0628b19〕。論②設問其與阿毘曇說之異：「超越三昧，不得超二，又不從散心而入滅盡定，此中何以如是說？」〔T25 0630b22〕，答曰「大小乘法異。不超二者，是小乘法中說」〔T25 0630b24〕，並明其所據：「又阿毘曇中皆為凡夫人、聲聞人說。」〔T25 0630b27〕。慧影於奮迅、超越之別另有逐文之釋（見第六目）。

甘露地。 精進之所向。經①：「一切眾生在生死中，我當拔著甘露地。」〔T25 0623c20〕——慧影訓之曰「甘露地者，不死地也」（見第六目），本論於本品內未出此訓，如實分記。

三種律儀。 論②釋住戒取檀，立戒之三分：「菩薩盡受諸戒，善心起正語、正業、三種律儀：戒律儀、禪定律儀、無漏律儀」〔T25 0631b13〕。慧影配之以有漏無漏（見第六目）。

離三種心。 迴向之無所得相。經②屢言迴向時不生二心、三種心不生〔T25 0626a14〕〔T25 0626a21〕，論②總收之：「離三種心，迴向阿耨多羅三藐三菩提。三心者，無人、無法、無迴向處」〔T25 0629a06〕——經出其問相，論出其名數。

三、譬喻與故事

本品要喻十，引事二，皆繫於所釋之義，無泛設。

寶洲水精珠（但住持戒之喻）。 論①釋出家菩薩何以不可但住持戒：「譬如人在寶洲，但得水精珠，則所利益薄。」〔T25 0625a09〕——寶洲不是無寶，是取者所取太小。持戒為「餘功德住處」，止住於住處而不取功德，即是入寶洲而但取水精。

毒蛇呪術（伏而未斷之喻）。 論①釋住戒求禪：五欲樂除故戒德清淨，「煩惱雖未斷，已折伏故，不能生亂；譬如毒蛇，以呪術力故，毒不得螫。」〔T25 0625a22〕——蛇仍是蛇，毒仍是毒，所變者唯在能不能螫。喻之分寸極準：折伏非斷除，而於持戒已足用。

水澄靜照鑒（定生實智之喻）。 論①：「繫心一處，清淨柔軟，則能生實智。如水澄靜，照鑒分明。」〔T25 0625b01〕——照之明不由加光，由止動。

廟堂上無馬（相待無之喻）。 論①分無為為二，其二為相待之「無」：「如廟堂上無馬，能生無心；此無心是生諸煩惱因緣，云何是無為法？」〔T25 0625b11〕——對著空堂說「無馬」，這個「無」是因「有」而起的念，不是無為。喻取至近之事以破至細之執。

慈母養嬰（不生瞋之喻）。 論①釋父母生身何以能不生一念瞋：「如慈母養育嬰兒，雖復屎尿污身，以深愛故而不生瞋，又愍其無知。」〔T25 0624c21〕——不瞋不是忍住，是看見對方無知。其下即以此配眾生：「未得聖道者，皆如小兒」。

密室然燈（住禪生慧之喻）。 論②釋住禪波羅蜜取五：「菩薩住禪波羅蜜中，心調柔不動，能觀察諸法實相；譬如密室然燈，光照明了」〔T25 0630a15〕——密室者，無風之謂；燈之明不增而所照分明，以室密故。

象浴土坌（憎愛還受罪之喻）。 論②釋持戒者不應生憎愛：「若我憎破戒及破戒者、愛戒及持戒者，而生愛、恚，則還受罪業因緣；譬如象浴洗已，還以土坌」〔T25 0631c08〕——持戒如浴，憎愛如土；洗畢而自坌，前功盡棄。

夢中沒海（第一精進之喻）。 論②釋般若中生第一精進：得諸法實相而滅三業，「如人夢中沒在大海，動以手足求渡；覺已，夢心即息。」〔T25 0631a16〕——不動精進不是不動手足，是夢醒。此喻與上「動精進、不動精進」之分互為表裡。

老奪壯力（持戒待禪之喻）。 論②釋持戒清淨不離禪定：「持戒清淨，破諸煩惱力，心則調伏。譬如老奪壯力，死來易壞。」〔T25 0631b26〕——煩惱之力被戒所奪，如壯年之力被老所奪，其勢自衰。

天力超躑（超越三昧之喻）。 論②釋菩薩何以能超二地以上：「如人力超躑，不過丈數；若以天力超之，無廣遠之難。」〔T25 0630b26〕——所超之遠近，繫於所憑之力，不繫於法之定限。

二特牛鬪死（引事一·《辟支佛經》）。 論②釋智慧力得禪定，引一事：「如佛說《辟支佛經》中，有一國王見二特牛婬欲故鬪死」〔T25 0631a21〕，其王即自覺悟：「我以財色故，征伐他國，與此何異！」〔T25 0631a22〕——引事即所以證「從分別智慧生禪定」一語之實：捨欲之機不在壓伏，在一念之比類。

然燈佛受記（引事二·《持心經》）。 論②釋般若中生第一精進，引經為證：「如《持心經》中說：「我得是精進故，於然燈佛得受記別。」」〔T25 0631a18〕——「受記別」之「別」字，異本作「茄」作「莂」（見第八目第一百二十九條），如實誌錄。

四、所釋經文

品名兩造網：六度相攝／攝五（並錄不判）。 本品品名兩造，逐一據底本誌之。其一，六度相攝品——本論底本品題〔T25 0623b07〕「大智度論釋六度相攝品第六十八」，元本同作「大智度論釋六度相攝品第六十八」（十四字），宋本作「大智論釋六度相攝品第六十八」（十三字·省一「度」字），明本作「釋六度相攝品第六十八之上」（十二字·刪「大智度論」而綴「之上」）。其二，攝五品——宮本作「大智論釋第六十八品攝五品」（十二字），以「攝五品」為本品別稱；石本作「摩訶般若波羅蜜第六十七品六度相攝品卷八十一」（二十一字·經題式·品序負一階·末綴石本自身卷次）。兩名各有所本：「六度相攝」取論題之全，「攝五」取所釋經之稱——所釋經 T223 側本品品題正作「摩訶般若波羅蜜經攝五品第六十八」〔T08 0365a26〕，宮本之別稱與之完全相合。並錄不判。吉藏疏題本品亦逕作「攝五品第六十八」〔X24n0451 0319c13〕（見第六目），可誌關聯。

卷八十一續題之六造（本目之眼）。 卷八十一續題〔T25 0626a02〕底本作「大智度論釋六度品第六十八之餘」（十八字·連夾註「卷八十一」計），其注並列五造：宋本「大智度論卷八十一釋第六十八品下攝五品」、宮本「大智度論卷第八十一釋第六十八品下攝五品」、元本「大智度論卷八十一釋攝五品第六十八下」、明本「大智度論卷八十一釋六度相攝品第六十八之下有本作攝五品」、聖本「大智度經論卷第八十一釋第六十七品下」。此一注即全品 witness 網之樞：其一，宋、宮、元三本於卷八十一處皆用「攝五品」之稱，與品題注宮本之別稱同系，可見「攝五品」非孤例；其二，明本之「有本作攝五品」六字，係明本自身之校語，明言二名並行，為兩造並存之最直接證據；其三，聖本作「第六十七品下」，品序負一階，與品題注石本之「第六十七品」同向；其四，宋、元、明、宮、聖五造皆用「下」或「之下」，唯底本作「之餘」——續題用字之異如實誌錄。

品序負一階（石、聖二本·三端互證）。 本品之負一階見於三端，非孤證：其一，品題注〔T25 0623b07〕石本作「摩訶般若波羅蜜第六十七品六度相攝品卷八十一」（經題式·末綴石本自身卷次）；其二，卷八十一續題注〔T25 0626a02〕聖本作「大智度經論卷第八十一釋第六十七品下」；其三，品末「蜜」字注〔T25 0632b10〕聖本作「蜜釋第六十七品下」、石本作「蜜釋第六十七品竟」（下帳第一百五十五條）——品首、卷中、品末三處皆作「六十七」，且石、聖二本於此同向。負一階鏈於本品續存，與品四十四以下逐品順推同幅。另誌：慧影疏之自編號亦作「第六十七品」〔X46n0791 0914b21〕，惟彼屬疏家內部編號，非底本異文，性質有別，如實區分（見第六目）。

石本卷次雙軌。 品題注首記「卷第八十一首【石】」〔T25 0623b07〕，而前品收尾處注記「卷第八十終【石】」〔T25 0623b06 前之注 0623004〕——石本以本品品題處為其卷八十一之首；底本則此處猶在卷八十之中（卷八十至〔T25 0625b22〕方竟）。石本又於品末注作「大智度經卷第八十一」之屬（下帳第一百五十六條「度【大】｜度經【石】」）。底本／石本卷品雙軌不疊合，如實誌錄不強解。前品範圍之注不入本品一百五十六條之帳（見第八目）。

所釋經 mulu n 屬性重出（XML 標記層·誌錄不判）。 所釋經 T223 之品目標記，其 n 屬性於此段本作逐品加一之式：「66 累教品」n="67"〔T08 0362a10〕、「67 無盡品」n="68"〔T08 0364a28〕、「69 方便品」n="70"〔T08 0368c07〕、「70 三慧品」n="71"〔T08 0373a09〕——唯本品「68 攝五品」標 n="68"〔T08 0365a26〕，與前品「67 無盡品」之 n 值重出，於加一之通例為獨一之例外（非加二位移，本帳逐條重掃所得）。屬 CBETA 底本 XML 標記層瑕疵，非義理歧異，如實誌錄不判，與品四十八所誌「兩過品／佛母品同標 n=48」屬同類。

全量牒經對讀（兩側對勘·異文十四類·逐處誌其校記之有無）。 本論經①經②與所釋經〈攝五品〉逐字對讀，本帳以漢字流全量比對（非抽樣），其異可歸十四類：

檀那／檀·禪那／禪（譯名兩系·系統性）——所釋經全段作「檀那波羅蜜」「禪那波羅蜜」，本論全段作「檀波羅蜜」「禪波羅蜜」，於三十命題中處處相對，兩藏之譯名習慣各自成系，非本品一處之偶異；兩造於此皆無校記。與品六十二所誌「檀波羅蜜／檀那波羅蜜」同型，不重判。
漚和／漚惒——本論「以般若波羅蜜、漚和拘舍羅力故」〔T25 0624a02〕，所釋經「以般若波羅蜜漚惒拘舍羅力故」〔T08 0365c26〕；音寫用字之異，兩造皆無校記。
有為／無作（義理負載·並錄不判）——本論作「無有法可見：若作法，若有為法，若數法，若相法，若有、若無」〔T25 0623c29〕，所釋經作「無有法可見——若作法、若無作法、若數法、若相法、若有若無」〔T08 0365c24〕。本論之第二目為「有為法」，所釋經作「無作法」；本論側此處鄰近之校記為石本無「法」字（下帳第七條），不及「有為／無作」之異，所釋經側亦無校記。二讀各自成義：作與有為為一對，作與無作為一對；並錄不判。 論②於此段無釋，不以論補經。
取相／不取相（義理負載·並錄不判）——本論作「是諸禪及支，取相，生種種神通」〔T25 0627a29〕，所釋經作「是諸禪及支不取相，生種種神通」〔T08 0367b01〕。所釋經多一「不」字，兩讀正相反；兩造於此皆無校記（本論側同行之校記為「支【大】｜枝」，屬用字，見下帳第五十四條）。論②釋此段但云「因禪定力起神通」〔T25 0630a21〕之屬，未及取相與否，不以論斷經，並錄不判。
坐字（鏡像·二處）——本論「從初發心乃至坐道場」〔T25 0626a08〕〔T25 0626a17〕，所釋經二處皆無「坐」字。本論側二處皆有校記「坐【大】｜〔－〕【宋】【元】【明】【宮】」（下帳第三十二、三十三條）——宋、元、明、宮四本刪「坐」字，所成之讀正是所釋經之讀。
若過十世界（鏡像）——本論「若過一世界、若過十世界、若過百千萬億世界」〔T25 0626b20〕，所釋經作「若過一國土若過百千萬億國土」〔T08 0366b15〕。本論側有校記「若過十世界【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】」（下帳第四十三條）——六本皆無此五字，正與所釋經合。
能字（鏡像）——本論「若不能得一人教令入佛道中」〔T25 0626b21〕，所釋經無「能」字。本論側校記「能【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】」（下帳第四十四條）——六本同無，正與所釋經合。
住／行（鏡像）——本論「是菩薩住尸羅波羅蜜因緣」〔T25 0626c03〕，所釋經「是菩薩行尸羅波羅蜜因緣」〔T08 0366b28〕。本論側校記「住【大】｜行【宮】【聖】【石】」（下帳第四十五條）——宮、聖、石三本作「行」，正是所釋經之讀。
無量心（鏡像）——本論「持是禪、無量心、無色定」〔T25 0626c21〕，所釋經「持是禪無量無色定」〔T08 0366c18〕。本論側校記「心【大】｜〔－〕【宋】【元】【明】【宮】」（下帳第四十六條）——四本無「心」字，正與所釋經合。
不字·一切二字（鏡像）——本論「亦不見法，亦不見相。不見一切法，非法、非非法」〔T25 0627a01〕，所釋經作「亦不見法亦不見相。見一切法非法非非法」之屬。本論側二校記「不【大】｜〔－〕【宋】【元】【明】【宮】」與「一切【大】｜〔－〕【宋】【元】【明】【宮】」（下帳第四十九、五十條）皆與所釋經之讀同向。
入字（鏡像）——本論「乃至入非有想非無想處」〔T25 0626c21〕，所釋經「乃至非有想非無想處」。本論側校記「入【大】｜〔－〕【宋】【元】【明】【聖】」（下帳第五十一條）——四本無「入」，正與所釋經合。
戒因緣（鏡像）——本論「以是持戒無法可取」〔T25 0627c14〕，所釋經「以是持戒因緣，無法可取」〔T08 0367c19〕。本論側校記「戒【大】｜戒因緣【元】【明】」（下帳第六十四條）——元、明二本增「因緣」二字，正是所釋經之讀。
諸字·受諸（鏡像·二處）——本論「甚可怪！此諸法中無有法受罵詈、惡口、割截、傷害者，而眾生受苦惱」〔T25 0627c23〕，所釋經「甚可怪！此法中無有法受罵詈惡口割截傷害者，而眾生受諸苦惱」〔T08 0367c29〕。本論側二校記「諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】」與「受【大】｜受諸【宋】【元】【明】【宮】」（下帳第六十六、六十七條）——二處皆與所釋經之讀同向。所釋經此段另多一「恚」字作「心不動恚」，本論作「心不動」，兩造於此皆無校記，如實誌錄。
用字之異（無校記者·並錄不判）——本論「見五眾無堅固相」〔T25 0627a23〕／所釋經「見五陰無堅固相」〔T08 0367a23〕；本論「不生婬欲」〔T25 0627a15〕／所釋經「不生婬慾」；本論「世界」／所釋經「國土」「國」（三十命題中多處）；本論「佛土」／所釋經「佛國」；本論「我必應當得阿耨多羅三藐三菩提」〔T25 0626b17〕／所釋經「我必當應得阿耨多羅三藐三菩提」〔T08 0366b13〕（詞序倒）；本論「不教他殺生」「讚不殺生法」／所釋經「不教他殺」「讚不殺法」；本論「讚不邪見法」／所釋經「讚歎不邪見法」；本論「種善根」／所釋經「種善根故」；本論「不得四念處，乃至不得一切種智」／所釋經「不得諸法四念處」之屬。以上皆兩造無校記者，屬傳承用字之異，如實誌錄，不以一造之讀判另一造。

鏡像之總相（本目之判）。 上列十類鏡像（坐·若過十世界·能·住行·無量心·不·一切·入·戒因緣·諸與受諸）皆為本論側諸異本之讀恰同於所釋經底本之讀，而所釋經側於同位多無校記——本論之異本傳承與所釋經之傳承於此段高度同向，此為本品 witness 網之最顯著結構，如實誌錄不判其成因。

對照組（六串·兩藏各自見數誠實記）。 本帳逐串於兩藏底本以漢字流獨立重掃（非轉抄）：「六度相攝」於 T25n1509 全論二見（皆在品題〔T25 0623b07〕之目錄標記與標題兩處）、於 T08n0223 全經零見；「攝五品」於 T08n0223 全經二見（皆在品題〔T08 0365a26〕）、於 T25n1509 全論零見——二名各屬一藏，無交叉。「住檀波羅蜜取尸羅波羅蜜」於 T25n1509 全論二見〔T25 0623b09〕〔T25 0623b11〕（一問一答，皆在本品）、於 T08n0223 全經零見（彼作「檀那」）。「行一波羅蜜攝五波羅蜜」於全論二見〔T25 0624a07〕〔T25 0624a08〕，皆在本品。「以一波羅蜜為主」於全論一見〔T25 0624a12〕；「一心中一時能具足六波羅蜜」於全論一見〔T25 0632b09〕，即本品末句——對位唯一、無他品可淆。本論【論】層為論體之結構性擴增，所釋經無此層，非異文。

五、般若義眼

本品之眼，在「住一取五」四字落到修行的實處——不是六度各修一遍，是站在自己站得住的那一度上，把其餘五度從那裡長出來。其義可約為六重。

其一，三十組全排列，一組不漏。六度互取，除去自取，恰三十組；經文不作提綱，是逐組問答、逐組落實。經①十組（住檀取五、住尸羅取五），經②二十組（住羼提、住毘梨耶、住禪、住般若各取五）。三十組之 loc 逐條如下，以備對讀：住檀取尸羅〔T25 0623b09〕、取羼提〔T25 0623b12〕、取毘梨耶〔T25 0623b16〕、取禪〔T25 0623b21〕、取般若〔T25 0623b24〕；住尸羅取檀〔T25 0623b28〕、取羼提〔T25 0623c13〕、取毘梨耶〔T25 0623c18〕、取禪〔T25 0623c23〕、取般若〔T25 0623c27〕；住羼提取檀〔T25 0626a08〕、取尸羅〔T25 0626a16〕、取毘梨耶〔T25 0626a24〕、取禪〔T25 0626b03〕、取般若〔T25 0626b09〕；住毘梨耶取檀〔T25 0626b15〕、取尸羅〔T25 0626b27〕、取羼提〔T25 0626c09〕、取禪〔T25 0626c17〕、取般若〔T25 0626c26〕；住禪取檀〔T25 0627a05〕、取尸羅〔T25 0627a14〕、取羼提〔T25 0627a20〕、取毘梨耶〔T25 0627a26〕、取般若〔T25 0627b09〕；住般若取檀〔T25 0627b19〕、取尸羅〔T25 0627c07〕、取羼提〔T25 0627c17〕、取毘梨耶〔T25 0627c26〕、取禪〔T25 0628a05〕。三十之數非外加，經文自證：群組首問「須菩提白佛言」六見、組內問句「世尊」三十見，兩數與六群組三十命題精確相值（見第一目）。

其二，三十而非三十六，其故在「無檀中檀」。六度互攝若連自攝亦計，則六六三十六；本品所出唯三十，以自取之一組不立。此非本論明文所自陳，而二古德皆著眼於此——慧影逕出其算：「此乃始明因於檀波羅蜜生三種慈業，故是相生相攝，五六但成三十波羅蜜相攝，為無檀中檀故。」〔X46n0791 0914c13〕（見第六目）。三十與三十六之別，正是「相生相攝」與「同體相攝」之別：同體者一度之體中自備六義，故有檀中之檀；相生者以此度生彼度，自不生自，故無檀中之檀。本品所立者相生，故三十。

其三，「為主」不是「最勝」，是「所宜」。三十組皆以一度為主、五度為分，讀者最易生的疑是：既然能互攝，何不逕說六度平等？論②以一問直取：「何以但一波羅蜜為主？」〔T25 0628b22〕，而答之曰「行因緣次第應爾。」〔T25 0628b22〕。其下不談義理高下，逕分在家出家：在家菩薩「大富故求佛道因緣」，故「宜先行布施」；出家菩薩「以無財故，次第宜持戒、忍辱、禪定」〔T25 0628b28〕；末收之曰「次第所宜故名為主。」〔T25 0628b29〕。主之所以為主，是因為那是你現在站得住的地方——這一答把全品從一張排列表拉回到修行人的處境。與此相扣的是論①之分際：「一切出家人得無量戒律儀，具足四十種善道」〔T25 0625a02〕，「在家者無無量戒律儀，是故不具足住尸羅波羅蜜。」〔T25 0625a05〕——不是在家不能持戒，是不能以戒為「具足住」之主。

其四，『說相不說次第』，故次序可逆。住忍辱而取戒，與住戒而取忍，看似倒置；論②設此問而答曰：「此中說相，不說次第相生。」〔T25 0628c15〕，「若次第法，應先戒後忍。」〔T25 0628c16〕。次第法只有一個方向，相攝法卻是三十個方向；本品所說的是後者。其下分戒忍之別相三重——「「戒」名不奪他命，「忍」名不自惜命」〔T25 0628c16〕、「忍辱是心數法，持戒是色法」〔T25 0628c24〕、「身、口清淨名持戒；意清淨名忍辱」〔T25 0628c26〕——正因二者相異，故互取才有實義；若只是一事之兩名，相攝便成空話。

其五，取之為取，在心不在事。三十組之每一組，論②所釋皆落在一個心上，不落在事相的疊加。住檀取羼提，是受者罵辱而施心不退；論①釋之：「瞋有上、中、下：上者害殺，中者罵詈，下者心瞋」〔T25 0624a23〕，而菩薩「不生三種惡業。意業是根本故，但說意業」〔T25 0624a24〕。住檀取般若，是「不見為眾生布施有益、無益」〔T25 0623b26〕——論①釋其所以：「是布施物，非定是樂因緣」〔T25 0624b10〕，「此財物入諸法實相畢竟空中，不分別有利、無利」〔T25 0624b14〕。住精進取檀，是過百千萬億國土而不得一人，心亦不悔——論②以一句實相語收之：「一人相即是一切人相，一切人相即是一人相，是諸法相不二故。」〔T25 0629a16〕。取五者所取，皆是此一念之轉，不是另作五件事。

其六，相攝之極，歸於一念。論②末段自出一轉：不再逐組配對，而以六度各為頭，說一念中六度俱足。其文六番同構，逐番以一度為所住而備六度：檀番〔T25 0631b02〕「是人勝伏其心，一念中能行六波羅蜜」起、戒番〔T25 0631b13〕「菩薩盡受諸戒」起、忍番〔T25 0631c16〕「菩薩行忍辱時」起、精進番〔T25 0632a03〕「菩薩住精進生諸波羅蜜」起、禪番〔T25 0632a15〕「菩薩入禪定，慈悲心力故，施一切眾生無畏」起、般若番〔T25 0632a27〕「菩薩行般若波羅蜜，能觀三種布施相」起，終於全品末句「一心中一時能具足六波羅蜜。」〔T25 0632b09〕。由三十組之次第相生，轉為一念之一時具足——前者是行門之次第，後者是果地之現量；論主不以後者廢前者，故先盡三十組，後出六番。精進番之收句最能見其分寸：「不動精進不離般若波羅蜜。」〔T25 0632a14〕——一念具足之所以可能，仍是般若之力，不是把六件事做快。

六、諸家異釋

《大智度論》本無逐文全疏之傳統，古德引釋率屬據實偏倚。本品古德覆讀兩家為主：釋所釋經之吉藏疏存極簡之一段，釋本論之慧影疏存完整專章（與品四十四以下數品「X46 零覆蓋」之情形不同，本品與品六十二同為反例）。天台系唯湛然《止觀輔行傳弘決》一處明引而其所指非本品之卷，智顗諸書零命中；均正書、《觀心論疏》各有命中而皆屬泛用。此目誌錄其所疏所引與本品之對應，不判各家詮釋高下。

吉藏《大品經義疏》（X24n0451）·八行（極簡）。 於所釋經〈攝五品〉之疏，起「攝五品第六十八」〔X24n0451 0319c13〕，迄〔X24n0451 0319c20〕，次品「方便品第六十九」〔X24n0451 0319c21〕起前——僅八行，未逐條疏三十命題，如實誌錄（吉藏本身簡筆帶過，非本帳漏錄）。其可誌者二。

其一，大科與攝之種類——「此下第二、明一一行中具足眾行」〔X24n0451 0319c14〕；並自設問答定本品之攝屬何攝：「問：此中是何物攝耶？答：此是相生攝，以本攝末」〔X24n0451 0319c16〕。「相生攝」三字為吉藏對本品之定位，與慧影之判同（見下），兩家於此不異。

其二，與其疏前文〈弁才品〉之攝相別——「此中明攝與前弁才品明攝異者，前明相攝」〔X24n0451 0319c17〕，「今明一一度中而起諸行，為顯方便也」〔X24n0451 0319c19〕。所指之「前」，即吉藏疏前文釋大莊嚴一段，其處出六度相攝之五義，文曰「然六度相攝可有五義」〔X24n0451 0243c23〕：「若地位相攝，如初地行檀等」〔X24n0451 0243c24〕、「二者、若行相攝，但名為施忍不名檀，戒等亦爾」〔X24n0451 0243c24〕、「三者、一體相攝，如一檀體備六度義」〔X24n0451 0244a01〕、「四者、一心相攝，據一剎那中體用頓備，如一心具萬行等」〔X24n0451 0244a03〕、「五者、相生相攝，如相因起前後相生」〔X24n0451 0244a04〕。本品所屬即第五義。其前又出檀攝六而餘五攝五之算：「此中檀度攝六，下五度皆攝五者」〔X24n0451 0243c20〕——與本品三十組之數理相值（檀有上中下相生故攝六，餘五各攝五），可誌關聯。本論於本品內無此五義之目，此為吉藏所自立之科，如實分記。

慧影《大智度論疏》（X46n0791）·完整專章。 為釋本論之唯一古疏，僅殘卷存世；本品有完整專章，起〔X46n0791 0914b21〕，迄次品〈方便品〉疏起前，中以「釋六度相攝品第六十八之餘釋第八十一卷論第六十七品中經文也」〔X46n0791 0915a13〕分前後二段——其分段點正當本論之卷八十／卷八十一卷界，與本品之單元切分同位，可誌關聯。另於卷首總目列「釋六度相攝品第六十八」與「釋六度相攝品第六十八之餘」〔X46n0791 0794c02〕。其可誌者六。

其一，自編號負一階與品位——「第六十七品者，名為六度相攝品，即方便門中第二品也。」〔X46n0791 0914b21〕，其收句亦同：「論將欲釋，故舉之云第六十七品釋論也。」〔X46n0791 0914c02〕——慧影自稱本品為「第六十七品」，較底本少一；次品同款作「第六十八品者，名為方便品」〔X46n0791 0916c16〕。疏家內部編號自成一系，與石、聖二本之負一階同向而來源有別，如實分記。

其二，相攝五種與本品之屬——「而就相攝之中凡有五種，謂位、行、地位、同體、相生、一心等相攝」〔X46n0791 0914c05〕。慧影自標「五種」而其下所列之名為六（位、行、地位、同體、相生、一心），數與名不齊，如實誌錄不強解（或「位、行」本為一目而傳寫析之，本帳無證不判）。其與吉藏之五義，除「行」「地位」「一體／同體」「一心」「相生」諸名相值外，可見二家所承同一科系。

其三，同體相攝三十六與相生相攝三十（本目之眼）——「但上滿願品中說大莊嚴義，乃明同體相攝」〔X46n0791 0914c06〕，「於一檀中具此六波羅蜜，六六成三十六波羅蜜，同體相攝。」〔X46n0791 0914c10〕；至本品則曰「今此品中明菩薩布施迴向菩提，是檀波羅蜜」〔X46n0791 0914c11〕，「此乃始明因於檀波羅蜜生三種慈業，故是相生相攝，五六但成三十波羅蜜相攝，為無檀中檀故。」〔X46n0791 0914c13〕——三十六與三十之分，繫於有無「檀中檀」；本品之三十組全排列，慧影之算與之精確相值。誌此關聯，不代本論定讀（本論於本品內無此二數之明文）。另誌：慧影所稱之「滿願品」，於本論全書與所釋經全經皆零見（本帳雙向重掃所得），屬疏家自用之品稱，其所指不判。

其四，尸羅以十善為體而取其根本——「論其尸羅以十善為體，今取其根本為語」〔X46n0791 0914c15〕，以釋本論何以於住檀取尸羅一段但舉三業慈業。與本論「慈業是三善道，尸羅波羅蜜根本，所謂不貪、不瞋、正見」〔T25 0624a16〕同指，如實誌其相值。慧影並前指下品：「若是下品，則明一念相攝，至文當道」〔X46n0791 0914c17〕——以「一念相攝」屬之次品，而本論之六番一念具足實在本品之末（見第五目），二家繫屬不同，並錄不判。

其五，十四空之別解——本論以「一切法空」已盡一切故不說後四空（見第二目），慧影則曰「今者此中說十四空，始從內空至一切法空，於事為足，更不須故，但云十四也。」〔X46n0791 0915b09〕——以「於事為足」立解，與本論之「言一切者，法無不盡」〔T25 0630a28〕取義相近而所重不同（本論重法無不盡，慧影重於事為足），並錄不判。

其六，超越三昧與柔順忍——釋超越，慧影自設疑而自答，收以「二乘但能超一，不能爾也。」〔X46n0791 0915b19〕，與本論「不超二者，是小乘法中說」〔T25 0630b24〕同指。釋柔順忍，慧影曰「上亦不云柔順忍，但言無生忍。但論主大判作優劣分之，以順忍為生空，無生忍為法空」〔X46n0791 0916b16〕——以生空、法空配順忍、無生忍，本論但云「但以深淺為別」〔T25 0630b22〕而未出生空法空之名，此配屬慧影之判，如實分記。

湛然《止觀輔行傳弘決》（T46n1912）·一處明引·所指非本品之卷（誌關聯不判）。 釋六度互嚴一節，湛然引本論：「大論十九釋云。一念心具足六度及一切法及六度相攝等。並是此意」〔T46n1912 0203a01〕，其上文並出「六度互嚴方能破惑疾得菩提」〔T46n1912 0203a01〕之義。其所標為「大論十九」，即本論卷十九，非本品所在之卷八十、八十一——本品末段之六番一念具足（見第五目）與湛然所述之義相值，而其明引之卷不指本品，如實誌錄，不判成因，亦不以義近而代其改繫。

均正《大乘四論玄義》（X46n0784）·二命中·皆非本品之引。 本帳全檔回搜「六度相攝」得二命中，逐條核之：其一〔X46n0784 0653b22〕「如六度相，攝則廣大，故名大也」——「六度相」與「攝」分屬二讀，非「六度相攝」一詞，屬跨標點之假命中，如實標出；其二〔X46n0784 0657a13〕「又一般若中義分之六，如六度相攝也」——為泛用教理術語之引，非本品專節疏解。均正於本品無具名引，如實誌錄負結果。

《觀心論疏》（T46n1921）·一命中·泛用。 「是則道品六度相攝相破相修相即四句」〔T46n1921 0617c22〕——為天台四教判下之泛用語，非本品之引，如實誌錄。

智顗《摩訶止觀》（T46n1911）·《法華玄義》（T33n1716）·《法華玄義釋籤》（T33n1717）·《法華文句》（T34n1718）·零命中（如實誌）。 本帳於四檔全檔獨立回搜「六度相攝」「攝五品」二串，皆零命中——本品於此四書無明稱之引，候補不登，如實誌錄負結果。

七、互讀與承衍

本品之義脈，前後相承者有五，皆此目所誌，不代定讀。

其一，承前品〈無盡方便品〉之問（論主自證·硬鏈本論自身）。 論①起論即牒前品之末：「上品末說：「云何菩薩行般若波羅蜜時，具足六波羅蜜？」佛一一答。」〔T25 0624a05〕，而後轉出本品之問：「此品中，須菩提問：「云何菩薩行一波羅蜜攝五波羅蜜？」」〔T25 0624a06〕——前品問「行般若時具足六度」，本品問「行一度時攝五度」：前者以般若為能具，後者以任一度為能攝，所問之範圍由一度擴為六度。品次相生，論主自陳，誌其承。

其二，前指次品〈大方便品〉（古德所配·非論主自陳）。 本品訖於〔T25 0632b11〕，次品〈大方便品第六十九〉起題於〔T25 0632b14〕。本論本品內無前指次品之明文（本帳於本品範圍逐字查「大方便品」零命中）。慧影於承接處自出其配：「第六十八品者，名為方便品，即是方便門中第三品也。所以次六度相攝品後明此品者，上明菩薩於一度中而能具足諸波羅蜜，今明所以然者，由菩薩善巧方便故」〔X46n0791 0916c16〕——以「所以然者由善巧方便」承本品之「一度具足諸度」；吉藏之配同向：「今明一一度中而起諸行，為顯方便也」〔X24n0451 0319c19〕。二家所配相值而皆屬疏家之科，非論主自陳，如實分記。

其三，『方便力』一語之內鏈。 本品之總綱答「菩薩以方便力故，行一波羅蜜能攝五波羅蜜」〔T25 0624a09〕，與經①末之「以般若波羅蜜、漚和拘舍羅力故，不墮聲聞、辟支佛地」〔T25 0624a02〕、論①末之「若得如是智慧，以方便力、本願、悲心故，不取二乘證」〔T25 0625b18〕前後三見，皆以方便為不墮二乘之樞。前品名〈無盡方便〉、次品名〈大方便〉，三品之間方便一義貫串，誌其承。

其四，論主自指本論他處（三事·硬鏈）。 論①釋布施之目曰「食等義，如初品中說」〔T25 0624c02〕；經②釋神通三處作「如先說」，分繫神足〔T25 0627b01〕、宿命〔T25 0627b03〕、天眼〔T25 0627b05〕；論②釋禪定曰「禪定義，如經中說」〔T25 0631a28〕、「餘義，如經廣說」〔T25 0630a24〕。本品於布施之目、神通之相、禪定之義三事皆不重列而逕指前文，其詳不在本品，如實誌錄，讀者當於所指處取之。

其五，寶庫掛鏈（穩定徵引·軟引）。 本品「住一波羅蜜取餘五」三十組全排列、「以一波羅蜜為主，餘波羅蜜有分」之立義、「次第所宜故名為主」之在家出家分際、「此中說相，不說次第相生」之通則、與末段六番「一心中一時能具足六波羅蜜」之收攝，為後世論六度互具、論行門主伴之所本，落穩定徵引〔T25n1509 六度相攝品·卷八十至八十一〕；諸帙引本論處尚未定稿，故軟引，俟其逐字核存。此屬般若義下貫行門之承衍，誌錄不判。

八、校本與版本說明

本品底本為《大智度論》卷八十、八十一〔T25 0623b07–0632b14〕（品身正文自品題〔T25 0623b07〕起，訖於「一心中一時能具足六波羅蜜」句迄，其後為卷末題「大智度論卷第八十一」〔T25 0632b11〕；次品品題〔T25 0632b14〕前）；所釋經校本為《摩訶般若波羅蜜經》〈攝五品〉〔T08 0365a26–0368c07〕；古德疏校本為吉藏《大品經義疏》（X24n0451，覆所釋經〔X24n0451 0319c13–0319c20〕）與慧影《大智度論疏》（X46n0791，覆本論〔X46n0791 0914b21–0916c14〕）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石（石山寺本）諸本及 CBETA 校之異——本品一百五十六條之帳內未見聖乙本入帳。各本入帳之見數，本帳逐條重計：宮八十四、宋六十四、明六十四、元六十二、石六十一、聖三十九；另 CBETA 校訂層之標記麗三、磧一（見下專列）。

品題校記（品名兩造與負一階之底據·專列·不入一百五十六條之帳）。 品題〔T25 0623b07〕之注 n="0623005"（type=mod）底本全文原樣：「（大智…八）十四字【大】，大智論釋六度相攝品第六十八【宋】，大智度論釋六度相攝品第六十八【元】，釋六度相攝品第六十八之上【明】，大智論釋第六十八品攝五品【宮】，摩訶般若波羅蜜第六十七品六度相攝品卷八十一【石】，卷第八十一首【石】」；其 type=orig 一造並記各本字數：「（（大智論釋六度相攝品第六十八））十三字【宋】，（（大智度論釋六度相攝品第六十八））十四字【元】，（（釋六度相攝品第六十八之上））十二字【明】，（（大智論釋第六十八品攝五品））十二字【宮】，（（摩訶般若波羅蜜第六十七品六度相攝品卷八十一））二十一字【石】」——此即品名兩造、石本負一階與石本卷端記之底據，如實並錄，不強加調解（析論見第四目）。此注之錨為 <anchor type="circle"/> 型點錨（繫於 <head><title> 之內，無 beg／end 對），故不入工作底本一百五十六條之帳。又前品收尾處注「卷第八十終【石】」（n="0623004"）屬前品範圍，本帳不入帳，唯於第四目引其文以證石本卷次雙軌。

【經】②結構標記之點錨注（專列·不入一百五十六條之帳）。 卷八十一【經】②標記〔T25 0626a07〕前繫 <anchor type="circle"/> 型點錨，其注 n="0626002" 底本全文原樣：「經【大】，〔－〕【宋】，前頁[09]不分卷及品【石】」——宋本無此結構標記，石本更不分卷品；其為點錨而無 <app>，故不入一百五十六條之帳，本帳另列於此。其餘三處結構標記（【經】①〔T25 0623b08〕、【論】①〔T25 0624a05〕、【論】②〔T25 0628b22〕）皆有 <app> 入帳（下帳第一、第八、第七十七條）。四處結構標記之校記形態不一（三 app 一點錨），如實誌錄不強解。

star 十一枚·二枚跨品·九枚品內（專列）。 本品範圍內 star anchor 十一枚，本帳逐枚解其校勘條之對應目標並定位所屬品：

beg_86f〔T25 0623b08〕【經】①結構標記——corresp→note(0620018)〔T25 0620c20〕，屬品六十七〈無盡方便品〉範圍，跨品共用。該注底本全文原樣：「【經】【大】＊，〔－〕【宋】【宮】＊，不分卷【石】」——注層另帶石本「不分卷」一語，而 app 層之 rdg 唯宋、宮二本，故下帳第一條依 app 層錄作「〔－〕【宋】【宮】」而不含石本一語，兩層之差顯式標出。
beg_870〔T25 0624a05〕【論】①結構標記——corresp→note(0621008)〔T25 0621c12〕，亦屬品六十七範圍，跨品共用。該注底本全文原樣：「【論】【大】＊，〔－〕【宋】【宮】＊」。
beg_871〔T25 0625b01〕「軟」字——corresp→note(0625006)，即本品〔T25 0625a25〕之注（下帳第二十六條），品內自共用。
beg_872〔T25 0626a18〕「坐」字——corresp→note(0626003)，即本品〔T25 0626a09〕之注（下帳第三十二條），品內自共用。
beg_873〔T25 0626a26〕「旬」字與 beg_874〔T25 0626a27〕「旬」字——corresp 皆→note(0626005)，即本品〔T25 0626a26〕之注（下帳第三十五條），二枚共指一注，品內自共用。
beg_875〔T25 0626c24〕「土」字——corresp→note(0626015)，即本品〔T25 0626c24〕之注（下帳第四十七條），品內自共用。
beg_876〔T25 0627b06〕「世界」——corresp→note(0627007)，即本品〔T25 0627b05〕之注（下帳第五十五條），品內自共用。
beg_877〔T25 0627c12〕「生」字——corresp→note(0627013)，即本品〔T25 0627c12〕之注（下帳第六十二條），品內自共用。
beg_878〔T25 0629a17〕「相」字——corresp→note(0629003)，即本品〔T25 0629a17〕之注（下帳第八十六條），品內自共用。
beg_879〔T25 0630b27〕「超」字——corresp→note(0630015)，即本品〔T25 0630b26〕之注（下帳第一百一十七條），品內自共用。

十一枚之 corresp 目標既定，star 之分佈為二枚跨品（皆為結構標記【經】①【論】①，透過 star 機制掛回品六十七之單一定義處，即「結構標記於宋宮二本俱缺」之通則性說明，非本品特有之義理歧異）、九枚品內自共用。star 目標之注文於底本帶「＊」記，本帳依底本原樣保留（下帳第一、八、二十六、二十八、三十二、三十三、三十五、三十六、三十七、四十七、四十八、五十五、五十六、六十二、六十三、八十六、八十七、一百一十七、一百一十九條）。

CBETA 校訂層六條（非傳統諸本並陳型·專列）。 本品一百五十六條之帳內，六條屬 CBETA 現代校勘層，其注型為增補或校訂型，本讀之內含對讀附註（指他藏電子版之對應位置），非底本正文字元，亦非另一寫本；本版讀者面從 CBETA 現行文本讀法。工作底本清單以圓括號錄其對讀附註，本帳原樣保留。六條為：

〔T25 0623b14〕「瞋（QC044n0567_p0636b12）【CB】【磧乙-CB】｜嗔【大】」（下帳第二條·唯一帶磧砂藏乙本標記者）
〔T25 0624c12〕「逐【CB】｜遂【大】」（下帳第十六條·無對讀附註之逕改型）
〔T25 0625b10〕「槃【CB】｜樂【大】」（下帳第二十九條·同上·「涅槃」之訂）
〔T25 0626b17〕「息（K14n0549_p1306a06）（T08n0223_p0366b12）【CB】【麗-CB】｜怠【大】｜息【宋】【元】【明】【宮】【聖】【石】」（下帳第四十二條——其對讀附註兼舉高麗藏與所釋經 T223 之對應位置，且六傳統本皆作「息」，為本帳六條中證據最厚者）
〔T25 0630a08〕「又（K14n0549_p1311a21）【CB】【麗-CB】｜天【大】」（下帳第一百零四條）
〔T25 0631b16〕「畏（K14n0549_p1313a22）（T25n1509_p0162b19）【CB】【麗-CB】｜異【大】」（下帳第一百四十條——其對讀附註之一為本論自身他卷之平行處，如實誌錄）

品末收束記（負一階之第三端·在帳內）。 品末「蜜」字注〔T25 0632b10〕「蜜【大】｜蜜釋第六十七品下【聖】｜蜜釋第六十七品竟【石】」（下帳第一百五十五條）——聖、石二本之品末收束記皆作「第六十七」，與品題注石本、卷八十一續題注聖本三端互證（見第四目）。其下第一百五十六條「度【大】｜度經【石】」為石本卷末題作「大智度經卷第八十一」之證。

校勘總帳（一百五十六條全量對帳·底本原樣）。 下依底本出現序全量列之，內含 star 十一條，隨條標明其 corresp 目標與所屬品。異本讀法並列保存，正文仍從現行底本讀法：

app 條（一百五十六·底本出現序·star-corresp 隨條標明）

〔T25 0623b08〕【經】【大】｜〔－〕【宋】【宮】（結構標記存否注·star·corresp→note(0620018)＝品六十七〈無盡方便品〉〔T25 0620c20〕注·跨品共用·該注另帶「不分卷【石】」一語不在 app 層·見上專列）
〔T25 0623b14〕瞋（QC044n0567_p0636b12）【CB】【磧乙-CB】｜嗔【大】（CBETA 校訂層·磧砂藏乙本對讀·「嗔」訂作「瞋」·見上專列）
〔T25 0623b18〕言【大】｜口【石】
〔T25 0623c05〕他【大】｜他家【宋】【元】【明】【宮】
〔T25 0623c15〕恚【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0623c26〕菩薩【大】｜菩薩摩訶薩【宋】【元】【明】【宮】
〔T25 0623c29〕法【大】｜〔－〕【石】
〔T25 0624a05〕【論】【大】｜〔－〕【宋】【宮】（結構標記存否注·star·corresp→note(0621008)＝品六十七〔T25 0621c12〕注·跨品共用·見上專列）
〔T25 0624a05〕末【大】｜未【宋】【元】【明】【宮】
〔T25 0624a07〕提【大】｜薩【石】
〔T25 0624a11〕緣【大】｜〔－〕【宋】【宮】
〔T25 0624b16〕報【大】｜報者【宋】【元】【明】【宮】
〔T25 0624b22〕身【大】｜〔－〕【石】
〔T25 0624b26〕戒【大】｜或【宋】【元】【明】【宮】【石】
〔T25 0624c02〕食【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0624c12〕逐【CB】｜遂【大】（CBETA 校訂層·逕改型·見上專列）
〔T25 0624c13〕者【大】｜者則【宋】【元】【明】【宮】
〔T25 0624c21〕屎【大】｜𮖎【石】
〔T25 0624c21〕污【大】｜汗【明】
〔T25 0624c27〕割【大】｜害【宋】【元】【明】【宮】
〔T25 0625a15〕自【大】｜一【宋】【元】【明】【宮】
〔T25 0625a19〕忍法【大】｜法忍【石】
〔T25 0625a21〕去【大】｜却【宋】【元】【明】【宮】
〔T25 0625a22〕德【大】｜得【宋】【元】【明】【宮】【石】
〔T25 0625a23〕螫【大】｜說【石】
〔T25 0625a25〕軟【大】｜濡【宮】【石】（star 目標注·corresp 來源＝下第二十八條·品內自共用）
〔T25 0625a28〕說諸【大】｜諸說【宮】
〔T25 0625b01〕軟【大】｜濡【宮】【石】（star·corresp→note(0625006)＝本品〔T25 0625a25〕之注〔上第二十六條〕·品內自共用）
〔T25 0625b10〕槃【CB】｜樂【大】（CBETA 校訂層·逕改型·「涅樂」訂作「涅槃」·見上專列）
〔T25 0625b11〕有【大】｜者【宮】
〔T25 0626a02〕大智度論釋六度品第六十八之餘（卷八十一）【大】｜大智度論卷八十一釋第六十八品下攝五品【宋】｜大智度論卷第八十一釋第六十八品下攝五品【宮】｜大智度論卷八十一釋攝五品第六十八下【元】｜大智度論卷八十一釋六度相攝品第六十八之下有本作攝五品【明】｜大智度經論卷第八十一釋第六十七品下【聖】（卷八十一續題注·六造並陳·宋宮元三本用「攝五品」之稱·明本自註「有本作攝五品」·聖本作「第六十七品下」負一階·見第四目）
〔T25 0626a09〕坐【大】｜〔－〕【宋】【元】【明】【宮】（star 目標注·corresp 來源＝下第三十三條·品內自共用）
〔T25 0626a18〕坐【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0626003)＝本品〔T25 0626a09〕之注〔上第三十二條〕·品內自共用·所釋經同位無「坐」字·見第四目）
〔T25 0626a18〕不【大】｜〔－〕【石】
〔T25 0626a26〕旬【大】｜延【宮】【聖】（star 目標注·corresp 來源＝下第三十六、三十七條·二枚共指·品內自共用）
〔T25 0626a26〕旬【大】｜延【宮】【聖】（star·corresp→note(0626005)＝本品〔T25 0626a26〕之注〔上第三十五條〕·品內自共用）
〔T25 0626a27〕旬【大】｜延【宮】【聖】（star·corresp→note(0626005)·同上·品內自共用）
〔T25 0626a27〕世界【大】｜國土【石】
〔T25 0626b08〕支【大】｜枝【宋】【宮】【聖】【石】
〔T25 0626b12〕滅【大】｜〔－〕【宮】
〔T25 0626b14〕不【大】｜以【宮】
〔T25 0626b17〕息（K14n0549_p1306a06）（T08n0223_p0366b12）【CB】【麗-CB】｜怠【大】｜息【宋】【元】【明】【宮】【聖】【石】（CBETA 校訂層·對讀附註兼舉高麗藏與所釋經 T223·六傳統本皆作「息」·見上專列）
〔T25 0626b20〕若過十世界【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】（宋元明宮聖石六本皆無「若過十世界」五字·所成之讀正是所釋經之讀·見第四目）
〔T25 0626b21〕能【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】（六本皆無「能」字·與所釋經合·見第四目）
〔T25 0626c03〕住【大】｜行【宮】【聖】【石】（宮聖石三本作「行」·正是所釋經之讀·見第四目）
〔T25 0626c22〕心【大】｜〔－〕【宋】【元】【明】【宮】（宋元明宮四本無「心」字·與所釋經合·見第四目）
〔T25 0626c24〕土【大】｜國【石】（star 目標注·corresp 來源＝下第四十八條·品內自共用）
〔T25 0626c24〕土【大】｜國【石】（star·corresp→note(0626015)＝本品〔T25 0626c24〕之注〔上第四十七條〕·品內自共用）
〔T25 0627a02〕不【大】｜〔－〕【宋】【元】【明】【宮】（宋元明宮四本無「不」字·與所釋經同向·見第四目）
〔T25 0627a02〕一切【大】｜〔－〕【宋】【元】【明】【宮】（宋元明宮四本無「一切」二字·與所釋經同向·見第四目）
〔T25 0627a08〕入【大】｜〔－〕【宋】【元】【明】【聖】（宋元明聖四本無「入」字·與所釋經合·見第四目）
〔T25 0627a10〕他【大】｜人【石】
〔T25 0627a16〕修行【大】｜行修【石】
〔T25 0627a29〕支【大】｜枝【宋】【宮】【聖】【石】
〔T25 0627b05〕世界【大】｜國【石】（star 目標注·corresp 來源＝下第五十六條·品內自共用）
〔T25 0627b06〕世界【大】｜國【石】（star·corresp→note(0627007)＝本品〔T25 0627b05〕之注〔上第五十五條〕·品內自共用）
〔T25 0627b07〕世界【大】｜國土【石】
〔T25 0627b17〕應【大】｜應觀【石】
〔T25 0627b26〕性【大】｜性不得【石】
〔T25 0627c05〕是【大】｜是是【聖】【石】
〔T25 0627c09〕佛【大】｜〔－〕【石】
〔T25 0627c12〕生【大】｜〔－〕【宋】【元】【明】【宮】（star 目標注·corresp 來源＝下第六十三條·品內自共用）
〔T25 0627c12〕生【大】｜〔－〕【宋】【元】【明】【宮】（star·corresp→note(0627013)＝本品〔T25 0627c12〕之注〔上第六十二條〕·品內自共用）
〔T25 0627c14〕戒【大】｜戒因緣【元】【明】（元明二本增「因緣」二字·正是所釋經之讀·見第四目）
〔T25 0627c21〕坐【大】｜〔－〕【宮】
〔T25 0627c23〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】（宋元明宮聖五本無「諸」字·與所釋經同向·見第四目）
〔T25 0627c24〕受【大】｜受諸【宋】【元】【明】【宮】（宋元明宮四本作「受諸」·與所釋經同向·見第四目）
〔T25 0627c28〕羅【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628a09〕相【大】｜〔－〕【宮】
〔T25 0628a17〕九【大】｜無【石】
〔T25 0628a19〕想定【大】｜相空【聖】
〔T25 0628a22〕欲【大】｜欲離【元】【明】【石】
〔T25 0628a24〕從【大】｜〔－〕【宋】【宮】
〔T25 0628b02〕還【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628b05〕空【大】｜定【聖】
〔T25 0628b19〕為【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628b22〕【論】【大】｜〔－〕【宋】【宮】【聖】（結構標記存否注·【論】②·聖本亦缺·無 star）
〔T25 0628b23〕應【大】｜〔－〕【宮】【聖】【石】
〔T25 0628b29〕次第【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628c02〕截割【大】｜割截【宋】【元】【明】【宮】
〔T25 0628c10〕廢【大】｜癡【聖】
〔T25 0628c19〕生【大】｜〔－〕【宋】【宮】【聖】
〔T25 0628c20〕未【大】｜求【聖】
〔T25 0629a14〕不【大】｜不能【宋】【元】【明】【宮】｜不憂【聖】
〔T25 0629a14〕若【大】｜苦【宮】
〔T25 0629a17〕相【大】｜〔－〕【明】【宮】【聖】【石】（star 目標注·corresp 來源＝下第八十七條·品內自共用）
〔T25 0629a17〕相【大】｜〔－〕【明】【宮】【聖】【石】（star·corresp→note(0629003)＝本品〔T25 0629a17〕之注〔上第八十六條〕·品內自共用）
〔T25 0629a17〕即【大】｜〔－〕【元】【明】
〔T25 0629a17〕是【大】｜〔－〕【宮】
〔T25 0629b02〕足【大】｜得【宋】【元】【明】【宮】
〔T25 0629b07〕梨【大】｜黎【宋】【宮】｜犁【元】【明】
〔T25 0629b24〕以多【大】｜多以【石】
〔T25 0629b26〕直【大】｜具【元】【明】
〔T25 0629c07〕集【大】｜業【宋】【元】【明】【宮】
〔T25 0629c09〕所【大】｜邪【元】【明】【石】
〔T25 0629c09〕知【大】｜得【石】
〔T25 0629c10〕相【大】｜〔－〕【宋】【元】【明】
〔T25 0629c10〕時【大】｜〔－〕【宮】
〔T25 0629c13〕之【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0629c21〕便【大】｜使【聖】
〔T25 0629c27〕攝【大】｜攝使【石】
〔T25 0630a01〕加【大】｜如【聖】
〔T25 0630a04〕進【大】｜懃【石】
〔T25 0630a08〕又（K14n0549_p1311a21）【CB】【麗-CB】｜天【大】（CBETA 校訂層·高麗藏對讀·「天」訂作「又」·見上專列）
〔T25 0630a13〕心故【大】｜故心【宋】【元】【明】【宮】
〔T25 0630a18〕深【大】｜深有【宋】【元】【明】【宮】
〔T25 0630a23〕息【大】｜怠【宋】【元】【明】【宮】
〔T25 0630a27〕以【大】｜以故【宋】【元】【明】【宮】
〔T25 0630b01〕切【大】｜切相【聖】
〔T25 0630b02〕入【大】｜八【宮】
〔T25 0630b06〕軟【大】｜渜【石】
〔T25 0630b12〕般若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0630b16〕詈【大】｜〔－〕【聖】
〔T25 0630b23〕又【大】｜人【聖】
〔T25 0630b24〕不【大】｜〔－〕【石】
〔T25 0630b24〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0630b26〕超【大】｜士踔【元】【明】（star 目標注·corresp 來源＝下第一百一十九條·品內自共用）
〔T25 0630b26〕丈數【大】｜數丈【聖】
〔T25 0630b27〕超【大】｜士踔【元】【明】（star·corresp→note(0630015)＝本品〔T25 0630b26〕之注〔上第一百一十七條〕·品內自共用）
〔T25 0630c04〕傾【大】｜須【石】
〔T25 0630c09〕妄想【大】｜妄相【石】
〔T25 0630c09〕二【大】｜二入【宋】【元】【明】【宮】
〔T25 0630c19〕不【大】｜一【聖】【石】
〔T25 0630c29〕非【大】｜於【聖】【石】
〔T25 0631a03〕生【大】｜生故【元】【明】
〔T25 0631a10〕戒【大】｜戒已【石】
〔T25 0631a16〕動【大】｜懃【宮】【聖】
〔T25 0631a19〕燈【大】｜鐙【宋】【元】【宮】
〔T25 0631a19〕別【大】｜茄【宋】【元】【明】【聖】【石】｜莂【宮】（「受記別」之「別」字宋元明聖石五本作「茄」·宮本作「莂」·《持心經》引事·見第三目）
〔T25 0631a22〕特【大】｜持【聖】
〔T25 0631a22〕即【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0631a23〕故【大】｜〔－〕【宮】
〔T25 0631a25〕多【大】｜多有【石】
〔T25 0631a25〕能厭【大】｜厭【宋】【元】【明】｜能【石】
〔T25 0631a25〕禪樂【大】｜〔－〕【宋】【宮】
〔T25 0631b03〕勝【大】｜降【宮】【聖】
〔T25 0631b07〕時【大】｜時戒【石】
〔T25 0631b12〕者【大】｜者相【元】【明】
〔T25 0631b15〕定【大】｜〔－〕【石】
〔T25 0631b16〕畏（K14n0549_p1313a22）（T25n1509_p0162b19）【CB】【麗-CB】｜異【大】（CBETA 校訂層·對讀附註之一為本論自身他卷平行處·「異」訂作「畏」·見上專列）
〔T25 0631c05〕功【大】｜大功【石】
〔T25 0631c05〕愛戒【大】｜戒【宋】【元】【明】【宮】【石】｜〔－〕【聖】
〔T25 0631c08〕愛【大】｜受【石】
〔T25 0631c10〕洗【大】｜〔－〕【宋】【宮】
〔T25 0631c17〕我【大】｜〔－〕【宋】【宮】
〔T25 0631c17〕即布【大】｜布即【聖】【石】
〔T25 0631c20〕得【大】｜得入【元】【明】【石】
〔T25 0632a01〕後【大】｜復【石】
〔T25 0632a06〕廢【大】｜離【宋】【元】【明】【宮】
〔T25 0632a09〕時【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0632a23〕心【大】｜〔－〕【宋】【宮】
〔T25 0632b01〕口【大】｜口意【聖】【石】
〔T25 0632b08〕起【大】｜超【宮】
〔T25 0632b10〕足【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0632b10〕蜜【大】｜蜜釋第六十七品下【聖】｜蜜釋第六十七品竟【石】（聖石二本品末收束記皆作「第六十七」·負一階第三端·見第四目）
〔T25 0632b11〕度【大】｜度經【石】（石本卷末題作「大智度經卷第八十一」·石本卷次雙軌·見第四目）

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters, and it spans Fascicles 80 and 81. The chapter title, 「大智度論釋六度相攝品第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another"〔T25 0623b07〕, lies in the middle of Fascicle 80 (it is not a title raised at the head of a fascicle)—the opening title of the preceding chapter, "Inexhaustible Skilful Means", the Sixty-seventh, is at〔T25 0620c15〕, and the place where the preceding chapter ends is the place where this chapter begins. At the fascicle-end title of Fascicle 80, 「大智度論卷第八十」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty"〔T25 0625b22〕, this chapter is not yet finished; Fascicle 81 begins afresh with the continuation title 「大智度論釋六度品第六十八之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, the Six Perfections, continued"〔T25 0626a02〕, and repeats the author's signature, 「聖者龍樹造」 tr. "Composed by the noble Nāgārjuna"〔T25 0626a05〕, 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 0626a06〕—the continuation title reads 「之餘」 tr. "continued" and not 「之下」 tr. "Last Part", and within the title the two characters 「相攝」 tr. "contain one another" are omitted, so that it reads 「六度品」 tr. "the Six Perfections chapter", of the same type as the fascicle-crossing 「之餘」 tr. "continued" of Chapters 40, 41, 43, 45, and 47; recorded as it is. This chapter ends at the fascicle-end title of Fascicle 81, 「大智度論卷第八十一」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-one"〔T25 0632b11〕, and the next chapter, "The Great Skilful Means", the Sixty-ninth, raises its title at〔T25 0632b14〕—the body of this chapter coincides exactly with the end of Fascicle 81, differing from the 「卷內未竟即續次品」 tr. "not yet finished within the fascicle, it runs straight on into the next chapter" of Chapter 47.

The structure within the chapter is two 【經】 and two 【論】: 【經】①〔T25 0623b08〕, 【論】①〔T25 0624a05〕, 【經】②〔T25 0626a07〕, 【論】②〔T25 0628b22〕. The two 【經】 markers and the 【論】① marker all have collation notes (the Song and Palace editions lack these structural markers; the note on 【經】② carries in addition the Ishiyama text's phrase 「不分卷及品」 tr. "no division of fascicle or chapter"), and the collation note on the 【論】② marker extends further to the Shōgozō manuscript—whether a marker is present or not belongs to the layer of the base text's transmission, and the structural count still follows the base text's labels (analysed in Section VIII).

The whole chapter has twelve thousand one hundred and thirty-nine pure Chinese characters. The present text is divided, by the fascicle boundary and the boundaries of the sūtra and treatise sections, into three units: the First Part (Fascicle 80 · Sūtra ① and Treatise ①), the Middle Part (Fascicle 81 · Sūtra ②), and the Last Part (Fascicle 81 · Treatise ②)—the fascicle boundary is cut first; the Fascicle 81 side still exceeds the threshold for a unit, and so one further cut is sunk at the opening of Treatise ② (〔T25 0628b22〕), making three units, on the same track as the established pattern of 「之上／之中／之下」 tr. "First Part / Middle Part / Last Part" of Chapter 4. For the character counts of the three units two bases of reckoning stand side by side, and neither is a defect: counting the Chinese characters of the whole file (including each file's self-report fields and heading lines) gives three thousand one hundred and eighteen / three thousand seven hundred and six / five thousand four hundred and seven, and the method that excludes the structural-marker lines gives three thousand and ninety-three / three thousand six hundred and eighty-two / five thousand three hundred and eighty-three; the two differ by twenty-four to twenty-five characters, which is a difference in the bounds of the count. This ledger has in addition independently recounted once, bounded by the reader-facing main text (excluding also each file's heading lines, fascicle-title lines, page-column anchors, and the book-title line at the end of the file), and obtained three thousand and eighty / three thousand six hundred and eighty-one / five thousand three hundred and seventy-eight, whose sum, twelve thousand one hundred and thirty-nine, agrees exactly with the number given above—the differences among the three ledgers all lie in the bounds, not in the base text; recorded side by side as they are, without forcing a reconciliation. The unevenness of the three units (roughly one to one point two to one point seven) is the natural result of cutting at the section boundaries, not the sign of some separate structural intention, and is not discussed further.

The number of questions and answers, and the speaker structure: this ledger has independently recounted them by locating them one by one in the stream of Chinese characters (not by counting lines, which avoids undercounting where one line contains two of the words): in the whole chapter 「問曰」 tr. "Question" fourteen, 「答曰」 tr. "Answer" fourteen, 「復次」 tr. "Again" seventeen, 「有人言」 tr. "someone says" one, 「釋曰」 tr. "Explanation" one. Their distribution—Treatise ①: Question five, Answer five, Again six, someone says one, Explanation one; Treatise ②: Question nine, Answer nine, Again eleven, someone says zero, Explanation zero (Treatise ② continues on from the explanatory text of Treatise ①, and has no independent 「釋曰」 tr. "Explanation" marker to open it afresh; recorded as it is). Within the two 【經】 sections 「問曰」 tr. "Question", 「答曰」 tr. "Answer", and 「復次」 tr. "Again" are all seen zero times.

The speaker structure of the sūtra sections is extremely regular: Subhūti addresses the Buddha and asks, and the Buddha answers; each of the six perfections forms the group of one 「住」 tr. "abiding", and the first question of each group reads 「須菩提白佛言」 tr. "Subhūti addressed the Buddha"—these six characters are seen exactly six times in this chapter〔T25 0623b08〕〔T25 0623b27〕〔T25 0626a07〕〔T25 0626b14〕〔T25 0627a04〕〔T25 0627b18〕, agreeing completely with the number of the six perfections (giving · morality · patience · vigour · meditation · prajñā) that serve as 「住」 tr. "abiding"; the continuing questions within a group read only 「世尊！云何菩薩摩訶薩住……」 tr. "World-Honored One! How does the bodhisattva-mahāsattva, abiding in ……" and do not repeat the marker that opens speech; the word 「世尊」 tr. "World-Honored One" is seen thirty times in this chapter (ten in Sūtra ①, twenty in Sūtra ②), corresponding exactly to the number of the thirty propositions—this is an independent cross-verification of the structure of the sūtra sections. As for the markers of the answers, 「佛告」 tr. "the Buddha told" is seen four times (three in Sūtra ①, one in Sūtra ②), and 「佛言」 tr. "the Buddha said" thirty-three times (six of these are the tail of the three characters 「白佛言」 tr. "addressed the Buddha", not independent events; with these deducted, the independent markers of answers are seen twenty-seven times; one further occurrence is in Treatise ②, see below). Sūtra ① contains two groups (abiding in giving, abiding in morality), ten propositions in all, and Sūtra ② contains four groups (abiding in patience, abiding in vigour, abiding in meditation, abiding in prajñā), twenty propositions in all, together thirty propositions; the locus of each is given in Section V.

Within Treatise ② 「佛言」 tr. "the Buddha said" is seen once〔T25 0631a19〕—「佛言：雖離智慧無禪定，多用智慧力得禪定，是故從智慧生禪定。」 tr. "The Buddha said: Although apart from wisdom there is no meditative concentration, he mostly uses the power of wisdom to obtain meditative concentration; therefore meditative concentration arises from wisdom." This is not a change of speaker within a sūtra section; rather, the treatise-author, within the treatise text, directly marks the Buddha's words in order to establish a meaning—different in nature from the 「佛言」 tr. "the Buddha said" of the sūtra sections; recorded separately, as it is.

II. Terms Examined

Containing one another · taking up. The pivotal words of the whole chapter. The chapter title reads 「六度相攝」 tr. "the six perfections contain one another"〔T25 0623b07〕, while the questions of the sūtra text read uniformly 「住某波羅蜜取某波羅蜜」 tr. "abiding in such-and-such a perfection, takes up such-and-such a perfection"—「相攝」 tr. "contain one another" is the general name set up by the title, and 「取」 tr. "take up" is the verb used by the sūtra text. The treatise-author, as soon as the treatise begins, points out the relation of the two: 「此品中，須菩提問：「云何菩薩行一波羅蜜攝五波羅蜜？」」 tr. "In this chapter Subhūti asks: ‘How does the bodhisattva practise one perfection and contain the five perfections?’"〔T25 0624a06〕. As to why it is able to contain, the treatise gives two grounds: the first lies in skilful means—「菩薩以方便力故，行一波羅蜜能攝五波羅蜜。」 tr. "Because of the power of skilful means, the bodhisattva, practising one perfection, is able to contain the five perfections."〔T25 0624a09〕; the second lies in the continuity of wholesome dharmas—「有為法因緣果報相續故相成」 tr. "conditioned dharmas accomplish one another because causes, conditions, and retribution continue"〔T25 0624a10〕, 「是波羅蜜皆是善法故，行一則攝五，以一波羅蜜為主，餘波羅蜜有分。」 tr. "Because these perfections are all wholesome dharmas, practising one then contains the five; one perfection is taken as the master, and the other perfections have a share."〔T25 0624a11〕. The pair 「為主」 tr. "is the master" and 「有分」 tr. "have a share" is the bone of the whole chapter: what one abides in is the master, what one takes up is the share. The two ancient masters judge the containing meant in this chapter to be 「相生攝」 tr. "containing by mutual generation"; their views are given in Section VI.

Is the master · have a share · what is fitting in the sequence. Treatise ② at its very opening gathers up the whole sūtra with one question: 「何以但一波羅蜜為主？」 tr. "Why is only one perfection the master?"〔T25 0628b22〕, and answers: 「行因緣次第應爾。」 tr. "The sequence of the causes and conditions of practice should be so."〔T25 0628b22〕. What it calls 「次第」 tr. "sequence" is not a higher and lower in doctrine; it is the situation of the practitioner—「菩薩有二種：在家、出家。」 tr. "Bodhisattvas are of two kinds: the householder and the one who has gone forth."〔T25 0628b23〕; the householder 「福德因緣故大富」 tr. "is very rich because of the causes and conditions of merit", and so 「宜先行布施」 tr. "it is fitting that he first practise giving"; the one who has gone forth 「以無財故，次第宜持戒、忍辱、禪定」 tr. "because he has no wealth, in sequence fittingly upholds the precepts, is patient, and practises meditative concentration"〔T25 0628b28〕 onwards; at the end it gathers this in, saying 「次第所宜故名為主。」 tr. "Because it is what is fitting in the sequence it is named the master."〔T25 0628b29〕, and rules 「除財施，餘波羅蜜皆出家人所宜行。」 tr. "Apart from the gift of wealth, the other perfections are all fitting for one who has gone forth to practise."〔T25 0628b29〕—the reason why 「為主」 tr. "is the master" is the master is tied to the practitioner's standing and causes and conditions, not to the superiority or inferiority of the perfections; this is one of the places in this chapter most easily misread, and the treatise-author himself guards against it with the division of householder and one who has gone forth.

The specific marks in abiding in morality and taking up patience. Treatise ② sets up an extremely fine question: 「住忍辱時不為惡即是戒，何以故更說「住忍取戒波羅蜜」？應當住戒攝忍！」 tr. "When one abides in patience, not doing evil is itself morality; why then is it said further, ‘abiding in patience, takes up the perfection of morality’? One ought to abide in morality and contain patience!"〔T25 0628c13〕; and answers it: 「此中說相，不說次第相生。」 tr. "Here the marks are spoken of; arising one from another in sequence is not spoken of."〔T25 0628c15〕, 「若次第法，應先戒後忍。」 tr. "If it were the graded dharmas, morality should come first and patience after."〔T25 0628c16〕—what the whole chapter speaks of is 「相」 tr. "the marks", not 「次第」 tr. "the sequence"; this one sentence can be carried over as the general rule of the thirty propositions. Below it three layers of the specific marks of morality and patience are set out: 「「戒」名不奪他命，「忍」名不自惜命」 tr. "‘Morality’ names not taking the life of another; ‘patience’ names not begrudging one's own life"〔T25 0628c16〕; 「忍辱是心數法，持戒是色法。」 tr. "Patience is a mental-factor dharma; upholding the precepts is a dharma of form."〔T25 0628c24〕; 「身、口清淨名持戒；意清淨名忍辱。」 tr. "Purity of body and speech is named upholding the precepts; purity of mind is named patience."〔T25 0628c26〕.

Upāya-kauśalya. The Sanskrit sound of skilful means. The last passage of Sūtra ①: 「以般若波羅蜜、漚和拘舍羅力故，不墮聲聞、辟支佛地。」 tr. "Because of the power of prajñāpāramitā and upāya-kauśalya, he does not fall to the ground of the śrāvaka and pratyekabuddha."〔T25 0624a02〕—prajñā and skilful means are named together, corresponding exactly to the treatise's 「菩薩以方便力故」 tr. "because of the power of skilful means, the bodhisattva"〔T25 0624a09〕. The sūtra explained, in the same position, reads 「漚惒拘舍羅」 tr. "upāya-kauśalya" (see Section IV), a difference in the characters used for the transliteration.

Two kinds of precepts · two kinds of breaking the precepts. Treatise ①, explaining abiding in morality and taking up giving, sets up two layers of precepts: 「住是助道戒，具足十善道戒」 tr. "abiding in these precepts that aid the path, he fulfils the precepts of the ten wholesome paths"〔T25 0624b29〕; and sets them up also from the reverse side—「菩薩有二種破戒：一者、十不善道，二者、向聲聞、辟支佛地。」 tr. "The bodhisattva has two kinds of breaking the precepts: first, the ten unwholesome paths; second, tending toward the ground of the śrāvaka and pratyekabuddha."〔T25 0624c04〕. To tend toward the two vehicles is itself to break the precepts: this is a distinctive insight of this treatise's teaching on the precepts, and the root of why, among the thirty propositions, the phrase 「不趣聲聞、辟支佛地」 tr. "does not tend toward the ground of the śrāvaka and pratyekabuddha" comes up again and again lies here. The treatise further cites the Abhidharma as proof: 「出法名欲界繫戒，色、無色界繫淨禪定，學、無學法及涅槃。」 tr. "The dharmas of emergence are named the precepts bound to the desire realm, the pure meditative concentrations bound to the form and formless realms, the dharmas of training and beyond training, and nirvāṇa."〔T25 0624b26〕—the words of the Abhidharma cited in this chapter are also read again by the ancient master Huiying (see Section VI).

The immeasurable restraints of the precepts · the forty kinds of wholesome paths. Where the boundary between the one who has gone forth and the householder lies. Treatise ①: 「一切出家人得無量戒律儀，具足四十種善道」 tr. "all those who have gone forth obtain the immeasurable restraints of the precepts and fulfil the forty kinds of wholesome paths"〔T25 0625a02〕, 「在家者無無量戒律儀，是故不具足住尸羅波羅蜜。」 tr. "Householders do not have the immeasurable restraints of the precepts, and therefore do not fully abide in śīlapāramitā."〔T25 0625a05〕—these words interlock with the sequence of householder and one who has gone forth in Treatise ② (see above), and only when the two places are read together does the treatise-author's intention appear: it is not that the householder cannot abide in the precepts, but that he cannot 「具足」 tr. "fully" abide in them.

Vigour of body · vigour of mind · the moving vigour · the unmoving vigour. Four names of vigour. Treatise ① divides body and mind: 「身精進者，如法致財，以用布施等；心精進者，慳貪等諸惡心來破六波羅蜜者，不令得入。」 tr. "Vigour of body is obtaining wealth in accordance with the Dharma and using it for giving and so forth; vigour of mind is, when stinginess and greed and the various evil minds come to destroy the six perfections, not letting them gain entry."〔T25 0625a11〕. The last passage of Treatise ② further divides moving and unmoving: 「有二種精進：一、動相，身、心勤行；二、滅一切戲論故，身、心不動。」 tr. "There are two kinds of vigour: first, the moving mark, diligent practice of body and mind; second, because all idle discourse is extinguished, body and mind do not move."〔T25 0632a12〕, and rules 「不動精進不離般若波羅蜜。」 tr. "The unmoving vigour does not depart from prajñāpāramitā."〔T25 0632a14〕—the moving vigour belongs to deeds, the unmoving vigour belongs to prajñā; the passage on the general mark of vigour containing the five is gathered in here. Treatise ② further sets out the common mark of vigour: 「精進更無異體」 tr. "vigour has no separate substance"〔T25 0629b06〕, and yet 「如是一切處雖有精進，多處受名。」 tr. "In this way, although there is vigour everywhere, the name is received by the greater share."〔T25 0630a04〕—vigour is present in all practices and yet is set up separately as one perfection, and the reason lies in 「多處受名」 tr. "the name is received by the greater share".

The acceptance of beings · the acceptance of dharmas · compliant acceptance · the acceptance of non-arising. The divisions and positions of acceptance. Treatise ②: 「一、處眾生不可得故，名眾生忍；二、於法不可得故，名為法忍。」 tr. "First, because with respect to beings they are unfindable, it is named the acceptance of beings; second, because with respect to dharmas they are unfindable, it is named the acceptance of dharmas."〔T25 0630b19〕, 「法忍者不妨眾生忍，眾生忍不妨法忍，但以深淺為別。」 tr. "The acceptance of dharmas does not obstruct the acceptance of beings, and the acceptance of beings does not obstruct the acceptance of dharmas; they are distinguished only by depth and shallowness."〔T25 0630b21〕. And as to how the sūtra's 「隨順法忍生」 tr. "acceptance in accord with the Dharma arises"〔T25 0627c18〕 is to be distinguished from the treatise's acceptance of non-arising, the treatise sets up a special question: 「此即是無生忍，何以言柔順忍？」 tr. "This is precisely the acceptance of non-arising; why does it speak of compliant acceptance?"〔T25 0630b14〕, and answers 「此中說破五眾和合假名眾生，不能破法」 tr. "here it is said that he breaks up the being that is a provisional name for the coming together of the five aggregates, but is not able to break up dharmas"〔T25 0630b15〕—one who breaks up the self but has not yet deeply broken up dharmas has compliant acceptance. Huiying has a separate judgement on this (see Section VI).

The fourteen emptinesses · the eighteen emptinesses. The passage of Sūtra ② on abiding in prajñā and taking up giving lists only as far as 「一切法空」 tr. "the emptiness of all dharmas", and the sūtra itself marks it: 「菩薩住是十四空中」 tr. "the bodhisattva abides within these fourteen emptinesses"〔T25 0627b23〕. Treatise ② sets up a question on this very point: 「佛雖廣說，其中猶有不解者，今當問：十八空中，何以不說四空？」 tr. "Although the Buddha has explained it at length, there are still things within it that are not understood, and now I should ask: among the eighteen emptinesses, why are four emptinesses not spoken of?"〔T25 0630a26〕, and answers 「第十四名一切法空；言一切者，法無不盡，是故不說。」 tr. "The fourteenth is named the emptiness of all dharmas; in saying ‘all’, of dharmas there is none that is not exhausted, and so they are not spoken of."〔T25 0630a27〕; it further sets up the next question, 「若爾者，但應說十四，何以有十八？」 tr. "If so, only fourteen should be spoken of; why are there eighteen?"〔T25 0630a29〕, and answers it 「彼中分別一切法相空，一切空皆總入十八空；此中為行者說。」 tr. "There, the emptiness of the marks of all dharmas is distinguished, and all emptinesses are gathered together into the eighteen emptinesses; here, it is spoken for the practitioner."〔T25 0630b01〕, and gathers it in with 「菩薩以十四空熏心故，於有無中了了不錯」 tr. "because the bodhisattva perfumes his mind with the fourteen emptinesses, he is clear and distinct regarding existence and non-existence and makes no error"〔T25 0630b06〕—the eighteen are set up in order to distinguish the marks of dharmas; the fourteen are spoken for the practitioner. Huiying's commentary gives another explanation here (see Section VI).

The eight liberations · the nine successive absorptions · the samādhi of the lion's rousing · the leaping samādhi. The fourfold order of concentrations in the passage of Sūtra ② on abiding in prajñā and taking up meditation. The sūtra itself marks how they arise one from another: 「是菩薩依八背捨、九次第定，入師子奮迅三昧」 tr. "this bodhisattva, relying on the eight liberations and the nine successive absorptions, enters the samādhi of the lion's rousing"〔T25 0628a20〕, and ends with 「是為菩薩摩訶薩住超越三昧，得諸法等相。」 tr. "This is the bodhisattva-mahāsattva abiding in the leaping samādhi and obtaining the mark of the equality of dharmas."〔T25 0628b19〕. Treatise ② raises the question of how this differs from what the Abhidharma says: 「超越三昧，不得超二，又不從散心而入滅盡定，此中何以如是說？」 tr. "In the leaping samādhi one cannot leap over two, nor does one enter the absorption of cessation from a scattered mind; why is it said so here?"〔T25 0630b22〕, and answers 「大小乘法異。不超二者，是小乘法中說」 tr. "The dharmas of the Great Vehicle and of the Small Vehicle are not the same. Not leaping over two is what is said within the dharmas of the Small Vehicle"〔T25 0630b24〕, and makes clear what it rests on: 「又阿毘曇中皆為凡夫人、聲聞人說。」 tr. "Moreover, what is in the Abhidharma is all spoken for ordinary persons and śrāvakas."〔T25 0630b27〕. Huiying gives a passage-by-passage explanation of the difference between the lion's rousing and the leaping (see Section VI).

The ground of ambrosia. That towards which vigour goes. Sūtra ①: 「一切眾生在生死中，我當拔著甘露地。」 tr. "All beings are within birth and death; I shall pull them out and set them on the ground of ambrosia."〔T25 0623c20〕—Huiying glosses it 「甘露地者，不死地也」 tr. "the ground of ambrosia is the ground of the deathless" (see Section VI); this treatise does not give this gloss within this chapter; recorded separately, as it is.

The three kinds of restraint. Treatise ②, explaining abiding in morality and taking up giving, sets up a threefold division of the precepts: 「菩薩盡受諸戒，善心起正語、正業、三種律儀：戒律儀、禪定律儀、無漏律儀」 tr. "the bodhisattva receives all the precepts in full, and with a wholesome mind gives rise to right speech, right action, and the three kinds of restraint: the restraint of the precepts, the restraint of meditative concentration, and the restraint without outflows"〔T25 0631b13〕. Huiying matches them with the with-outflows and the without-outflows (see Section VI).

Apart from the three kinds of mind. The mark of nothing to be attained in dedication. Sūtra ② says again and again that in dedicating one does not give rise to two minds, and that the three kinds of mind do not arise〔T25 0626a14〕〔T25 0626a21〕; Treatise ② gathers this together: 「離三種心，迴向阿耨多羅三藐三菩提。三心者，無人、無法、無迴向處」 tr. "apart from the three kinds of mind, he dedicates it to anuttarā samyaksaṃbodhi. The three minds are: no person, no dharma, no place to which it is dedicated"〔T25 0629a06〕—the sūtra gives the mark of the question, and the treatise gives the name and the number.

III. Similes and Stories

This chapter has ten essential similes and two cited stories, all tied to the meaning being explained; none is set out at random.

The island of jewels and the crystal bead (the simile of abiding only in upholding the precepts). Treatise ① explains why the bodhisattva who has gone forth may not abide only in upholding the precepts: 「譬如人在寶洲，但得水精珠，則所利益薄。」 tr. "It is as when a person on an island of jewels obtains only a crystal bead; what benefits him is then thin."〔T25 0625a09〕—it is not that the island of jewels has no jewels; it is that the one who takes has taken too small. Upholding the precepts is 「餘功德住處」 tr. "the dwelling-place of the other merits"; to stop and dwell in the dwelling-place without taking up the merits is to enter the island of jewels and take only the crystal.

The poisonous snake and spell-craft (the simile of subduing without yet cutting off). Treatise ① explains abiding in the precepts and seeking meditation: because the pleasures of the five desires are removed, the virtue of the precepts is pure, and 「煩惱雖未斷，已折伏故，不能生亂；譬如毒蛇，以呪術力故，毒不得螫。」 tr. "though the afflictions are not yet cut off, because they have been subdued they cannot give rise to disturbance; it is like a poisonous snake: because of the power of spell-craft, its poison cannot sting."〔T25 0625a22〕—the snake is still a snake and the poison still poison; what changes lies only in whether it can sting or not. The measure of the simile is extremely exact: subduing is not cutting off, yet for upholding the precepts it is already enough.

Water clear and still, reflecting (the simile of concentration giving rise to real knowledge). Treatise ①: 「繫心一處，清淨柔軟，則能生實智。如水澄靜，照鑒分明。」 tr. "When the mind is tied to one place, pure, supple, and soft, it can then give rise to real knowledge. Like water clear and still, reflecting distinctly."〔T25 0625b01〕—the brightness of the reflection does not come from adding light; it comes from stopping movement.

No horse in the temple hall (the simile of relative non-existence). Treatise ① divides the unconditioned into two, the second of which is relative 「無」 tr. "non-existence": 「如廟堂上無馬，能生無心；此無心是生諸煩惱因緣，云何是無為法？」 tr. "As when there is no horse in the temple hall, one can give rise to a mind of non-existence; this mind of non-existence is a cause and condition that gives rise to the afflictions—how could it be an unconditioned dharma?"〔T25 0625b11〕—facing an empty hall and saying 「無馬」 tr. "there is no horse": this 「無」 tr. "non-existence" is a thought that arises by reason of 「有」 tr. "existence"; it is not the unconditioned. The simile takes the nearest of things to break the subtlest of clingings.

The kind mother raising an infant (the simile of not giving rise to hatred). Treatise ① explains how the body born of father and mother can refrain from giving rise to a single thought of hatred: 「如慈母養育嬰兒，雖復屎尿污身，以深愛故而不生瞋，又愍其無知。」 tr. "It is as a kind mother raising an infant: though its excrement and urine soil her body, because of her deep love she does not give rise to hatred, and she also pities its not-knowing."〔T25 0624c21〕—not hating is not holding oneself back; it is seeing that the other does not know. Directly below, the treatise matches this with beings: 「未得聖道者，皆如小兒」 tr. "those who have not obtained the noble path are all like little children".

A lamp lit in a closed room (the simile of abiding in meditation giving rise to wisdom). Treatise ② explains abiding in dhyānapāramitā and taking up the five: 「菩薩住禪波羅蜜中，心調柔不動，能觀察諸法實相；譬如密室然燈，光照明了」 tr. "the bodhisattva abiding in dhyānapāramitā, his mind tamed, supple, and unmoving, is able to observe the real mark of all dharmas; it is as when a lamp is lit in a closed room, its light shines clear and bright"〔T25 0630a15〕—a closed room means that there is no wind; the brightness of the lamp is not increased, and yet what it lights is distinct, because the room is closed.

The elephant that bathes and sprinkles itself with earth (the simile of hating and loving bringing back sin). Treatise ② explains that one who upholds the precepts should not give rise to hating and loving: 「若我憎破戒及破戒者、愛戒及持戒者，而生愛、恚，則還受罪業因緣；譬如象浴洗已，還以土坌」 tr. "if I hate the breaking of precepts and those who break the precepts, and love the precepts and those who uphold the precepts, and so give rise to love and hatred, then I again receive the causes and conditions of sinful deeds; like an elephant which, after bathing and washing, again sprinkles itself with earth"〔T25 0631c08〕—upholding the precepts is like the bath, hating and loving like the earth; to be washed clean and then sprinkle oneself is to throw away all the effort before.

Sinking in the ocean in a dream (the simile of the foremost vigour). Treatise ② explains the foremost vigour arising within prajñā: one obtains the real mark of dharmas and extinguishes the three kinds of deeds, 「如人夢中沒在大海，動以手足求渡；覺已，夢心即息。」 tr. "It is like a person who in a dream is sinking in the great ocean and moves hands and feet seeking to cross; after waking, the mind of the dream at once ceases."〔T25 0631a16〕—the unmoving vigour is not the not moving of hands and feet; it is waking from the dream. This simile and the division above into 「動精進、不動精進」 tr. "the moving vigour and the unmoving vigour" are inside and outside of one another.

Old age robbing the strength of the prime (the simile of upholding the precepts awaiting meditation). Treatise ② explains that pure upholding of the precepts does not depart from meditative concentration: 「持戒清淨，破諸煩惱力，心則調伏。譬如老奪壯力，死來易壞。」 tr. "When upholding the precepts is pure, it breaks the strength of the afflictions, and the mind is then tamed. It is as old age robs the strength of the prime, so that when death comes it is easily destroyed."〔T25 0631b26〕—the strength of the afflictions is robbed by the precepts, as the strength of the prime is robbed by old age; their force declines of itself.

Leaping by the power of a god (the simile of the leaping samādhi). Treatise ② explains how the bodhisattva is able to leap over two grounds and more: 「如人力超躑，不過丈數；若以天力超之，無廣遠之難。」 tr. "As a man leaping by human strength does not get beyond a few zhang; but if one leaps with the power of a god, there is no difficulty of breadth or distance."〔T25 0630b26〕—how far one leaps is tied to the power one relies on, not to a fixed limit in the dharma.

The two bulls that fought to the death (cited story one · the Pratyekabuddha Sūtra). Treatise ② explains obtaining meditative concentration by the power of wisdom, and cites a story: 「如佛說《辟支佛經》中，有一國王見二特牛婬欲故鬪死」 tr. "as the Buddha says in the Pratyekabuddha Sūtra, there was a king who saw two bulls fight to the death because of lust"〔T25 0631a21〕, and the king at once awakened of himself: 「我以財色故，征伐他國，與此何異！」 tr. "Because of wealth and women I make war on other countries—how is this any different!"〔T25 0631a22〕—the story is cited precisely to prove the truth of the words 「從分別智慧生禪定」 tr. "meditative concentration arises from discriminating wisdom": the turning point for giving up desire lies not in pressing it down but in a single thought of comparison.

The prediction received from Dīpaṃkara Buddha (cited story two · the Sūtra of Holding the Mind). Treatise ② explains the foremost vigour arising within prajñā, and cites a sūtra as proof: 「如《持心經》中說：「我得是精進故，於然燈佛得受記別。」」 tr. "As it says in the Sūtra of Holding the Mind: ‘Because I obtained this vigour, I received the prediction from Dīpaṃkara Buddha.’"〔T25 0631a18〕—in 「受記別」 tr. "received the prediction", the character 「別」 tr. "bie" is written 「茄」 tr. "jia" or 「莂」 tr. "bie" in variant texts (see Section VIII, entry one hundred and twenty-nine); recorded as it is.

IV. The Sūtra Passage Explained

The two-sided net of chapter names: The Six Perfections Contain One Another / Containing the Five (recorded side by side without judgement). This chapter's name stands on two sides, and each is recorded here one by one according to the base text. The first, The Six Perfections Contain One Another—the chapter title of this treatise's base text〔T25 0623b07〕「大智度論釋六度相攝品第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another"; the Yuan edition reads likewise 「大智度論釋六度相攝品第六十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another" (fourteen characters), the Song edition reads 「大智論釋六度相攝品第六十八」 tr. "Treatise on Great Wisdom, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another" (thirteen characters · omitting the one character 「度」 tr. "du"), and the Ming edition reads 「釋六度相攝品第六十八之上」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, First Part" (twelve characters · deleting 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa" and appending 「之上」 tr. "First Part"). The second, Containing the Five—the Palace edition reads 「大智論釋第六十八品攝五品」 tr. "The Treatise on Great Wisdom's commentary on the sixty-eighth chapter, the chapter Containing the Five" (twelve characters), taking 「攝五品」 tr. "the chapter Containing the Five" as another name for this chapter; the Ishiyama text reads 「摩訶般若波羅蜜第六十七品六度相攝品卷八十一」 tr. "Mahāprajñāpāramitā, sixty-seventh chapter, the chapter The Six Perfections Contain One Another, fascicle eighty-one" (twenty-one characters · in the form of a sūtra title · the chapter order one step behind · with the Ishiyama text's own fascicle number appended at the end). The two names each have their basis: 「六度相攝」 tr. "the six perfections contain one another" takes the treatise's title in full, and 「攝五」 tr. "containing the five" takes the name used by the sūtra explained—on the side of the sūtra explained, T223, this chapter's title reads precisely 「摩訶般若波羅蜜經攝五品第六十八」 tr. "Mahāprajñāpāramitā Sūtra, Containing the Five, the Sixty-eighth"〔T08 0365a26〕, and the Palace edition's other name agrees with it completely. Recorded side by side without judgement. Jizang's commentary also titles this chapter directly 「攝五品第六十八」 tr. "Containing the Five, the Sixty-eighth"〔X24n0451 0319c13〕 (see Section VI); the connection may be noted.

The six forms of the continuation title of Fascicle 81 (the eye of this section). The continuation title of Fascicle 81〔T25 0626a02〕 reads in the base text 「大智度論釋六度品第六十八之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, the Six Perfections, continued" (eighteen characters · counting together with the interlinear note 「卷八十一」 tr. "Fascicle Eighty-one"), and its note sets out five forms side by side: the Song edition 「大智度論卷八十一釋第六十八品下攝五品」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-one, commentary on the sixty-eighth chapter, Last Part, the chapter Containing the Five", the Palace edition 「大智度論卷第八十一釋第六十八品下攝五品」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle the eighty-first, commentary on the sixty-eighth chapter, Last Part, the chapter Containing the Five", the Yuan edition 「大智度論卷八十一釋攝五品第六十八下」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-one, Commentary on the Sixty-eighth Chapter, Containing the Five, Last Part", the Ming edition 「大智度論卷八十一釋六度相攝品第六十八之下有本作攝五品」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-one, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, Last Part; one text has ‘Containing the Five’", and the Shōgozō manuscript 「大智度經論卷第八十一釋第六十七品下」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle eighty-one, commentary on the sixty-seventh chapter, Last Part". This one note is the pivot of the witness net of the whole chapter: first, the Song, Palace, and Yuan editions all use, at Fascicle 81, the name 「攝五品」 tr. "the chapter Containing the Five", of the same line as the Palace edition's other name in the note on the chapter title, which shows that 「攝五品」 tr. "the chapter Containing the Five" is not an isolated instance; second, the Ming edition's six characters 「有本作攝五品」 tr. "one text has ‘Containing the Five’" are the Ming edition's own collation remark, stating plainly that the two names run side by side, the most direct evidence that the two sides coexist; third, the Shōgozō reads 「第六十七品下」 tr. "the sixty-seventh chapter, Last Part", the chapter order one step behind, in the same direction as the Ishiyama text's 「第六十七品」 tr. "the sixty-seventh chapter" in the note on the chapter title; fourth, the five forms of the Song, Yuan, Ming, Palace, and Shōgozō all use 「下」 tr. "Last Part" or 「之下」 tr. "Last Part", and only the base text reads 「之餘」 tr. "continued"—the difference in wording of the continuation title is recorded as it is.

The chapter order one step behind (the Ishiyama and Shōgozō texts · mutual proof from three points). The one-step lag of this chapter appears at three points and is not an isolated proof: first, in the note on the chapter title〔T25 0623b07〕 the Ishiyama text reads 「摩訶般若波羅蜜第六十七品六度相攝品卷八十一」 tr. "Mahāprajñāpāramitā, sixty-seventh chapter, the chapter The Six Perfections Contain One Another, fascicle eighty-one" (in the form of a sūtra title · with the Ishiyama text's own fascicle number appended at the end); second, in the note on the continuation title of Fascicle 81〔T25 0626a02〕 the Shōgozō reads 「大智度經論卷第八十一釋第六十七品下」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle eighty-one, commentary on the sixty-seventh chapter, Last Part"; third, in the note on the character 「蜜」 tr. "mi" at the end of the chapter〔T25 0632b10〕 the Shōgozō reads 「蜜釋第六十七品下」 tr. "mi. Commentary on the sixty-seventh chapter, Last Part", and the Ishiyama text reads 「蜜釋第六十七品竟」 tr. "mi. The commentary on the sixty-seventh chapter is finished" (entry one hundred and fifty-five of the ledger below)—at the head of the chapter, in the middle of the fascicle, and at the end of the chapter, all three places read 「六十七」 tr. "sixty-seven", and the Ishiyama and Shōgozō texts point here in the same direction. The chain of the one-step lag continues in this chapter, of the same span as the chapter-by-chapter forward reckoning from Chapter 44 onward. Further noted: the numbering of Huiying's commentary itself also reads 「第六十七品」 tr. "the sixty-seventh chapter"〔X46n0791 0914b21〕, but that belongs to the commentator's internal numbering and is not a variant of the base text; different in nature, and distinguished as it is (see Section VI).

The double track of the Ishiyama text's fascicle numbering. The note on the chapter title first records 「卷第八十一首【石】」 tr. "head of Fascicle Eighty-one (Ishiyama)"〔T25 0623b07〕, while the note at the close of the preceding chapter records 「卷第八十終【石】」 tr. "end of Fascicle Eighty (Ishiyama)"〔T25 0623b06 前之注 0623004〕—the Ishiyama text takes the place of this chapter's title as the head of its Fascicle 81; in the base text this place is still in the middle of Fascicle 80 (Fascicle 80 ends only at〔T25 0625b22〕). The Ishiyama text, in its note at the end of the chapter, further reads something of the kind of 「大智度經卷第八十一」 tr. "Great Wisdom-Crossing Sūtra, Fascicle Eighty-one" (entry one hundred and fifty-six of the ledger below, 「度【大】｜度經【石】」 tr. "du (Taishō) | du jing (Ishiyama)"). The double track of fascicle and chapter of the base text / the Ishiyama text does not coincide; recorded as it is, without forcing a reconciliation. Notes within the range of the preceding chapter do not enter this chapter's ledger of one hundred and fifty-six entries (see Section VIII).

The duplicated mulu n attribute of the sūtra explained (XML markup layer · recorded without judgement). In the chapter-list markers of the sūtra explained, T223, the n attribute in this stretch properly takes the form of adding one chapter by chapter: 「66 累教品」 tr. "66 Entrusting the Teaching" n="67"〔T08 0362a10〕, 「67 無盡品」 tr. "67 The Inexhaustible" n="68"〔T08 0364a28〕, 「69 方便品」 tr. "69 Skilful Means" n="70"〔T08 0368c07〕, 「70 三慧品」 tr. "70 The Three Wisdoms" n="71"〔T08 0373a09〕—only this chapter's 「68 攝五品」 tr. "68 Containing the Five" is marked n="68"〔T08 0365a26〕, duplicating the n value of the preceding chapter's 「67 無盡品」 tr. "67 The Inexhaustible", the sole exception to the general rule of adding one (not a displacement by two; obtained by this ledger's rescanning entry by entry). It is a flaw in the XML markup layer of the CBETA base text, not a doctrinal divergence; recorded as it is without judgement, of the same kind as the 「兩過品／佛母品同標 n=48」 tr. "‘The Two Faults’ / ‘The Mother of the Buddhas’ both marked n=48" recorded for Chapter 48.

Full comparative reading of the sūtra citations (collated from both sides · variants of fourteen kinds · whether each place has a collation note is recorded). Sūtra ① and Sūtra ② of this treatise have been read character by character against the sūtra explained, "Containing the Five"; this ledger compares them in full through the stream of Chinese characters (not by sampling), and the differences can be grouped into fourteen kinds:

The danna / dan · channa / chan spellings (two systems of rendering names · systematic)—the sūtra explained reads throughout 「檀那波羅蜜」 tr. "dānapāramitā (written danna)" and 「禪那波羅蜜」 tr. "dhyānapāramitā (written channa)", this treatise reads throughout 「檀波羅蜜」 tr. "dānapāramitā (written dan)" and 「禪波羅蜜」 tr. "dhyānapāramitā (written chan)", facing each other at every point among the thirty propositions; the naming habits of the two canons each form their own system, and this is not an accidental difference at one place in this chapter; neither side has a collation note here. Of the same type as the 「檀波羅蜜／檀那波羅蜜」 tr. "dānapāramitā written dan / written danna" recorded for Chapter 62; not judged again.
The two characters for he in ouhe—this treatise has 「以般若波羅蜜、漚和拘舍羅力故」 tr. "because of the power of prajñāpāramitā and upāya-kauśalya"〔T25 0624a02〕, the sūtra explained 「以般若波羅蜜漚惒拘舍羅力故」 tr. "because of the power of prajñāpāramitā and upāya-kauśalya"〔T08 0365c26〕; a difference in the characters used for the transliteration; neither side has a collation note.
Conditioned / unmade (doctrinally loaded · recorded side by side without judgement)—this treatise reads 「無有法可見：若作法，若有為法，若數法，若相法，若有、若無」 tr. "there is not one dharma to be seen: whether made dharmas, or conditioned dharmas, or numbered dharmas, or marked dharmas, whether existent or non-existent"〔T25 0623c29〕, the sūtra explained reads 「無有法可見——若作法、若無作法、若數法、若相法、若有若無」 tr. "there is not one dharma to be seen—whether made dharmas, or unmade dharmas, or numbered dharmas, or marked dharmas, whether existent or non-existent"〔T08 0365c24〕. The second item in this treatise is 「有為法」 tr. "conditioned dharmas", where the sūtra explained reads 「無作法」 tr. "unmade dharmas"; the nearby collation note on this treatise's side at this place is that the Ishiyama text lacks the character 「法」 tr. "dharma" (entry seven of the ledger below), which does not reach the difference 「有為／無作」 tr. "conditioned / unmade", and the side of the sūtra explained has no collation note either. The two readings each make sense of their own: made and conditioned form one pair, made and unmade form another; recorded side by side without judgement. Treatise ② has no explanation of this passage, and the sūtra is not supplemented from the treatise.
Grasping at marks / not grasping at marks (doctrinally loaded · recorded side by side without judgement)—this treatise reads 「是諸禪及支，取相，生種種神通」 tr. "upon these dhyānas and their limbs he grasps at marks, and gives rise to all kinds of supernormal powers"〔T25 0627a29〕, the sūtra explained reads 「是諸禪及支不取相，生種種神通」 tr. "upon these dhyānas and their limbs he does not grasp at marks, and gives rise to all kinds of supernormal powers"〔T08 0367b01〕. The sūtra explained has one character more, 「不」 tr. "not", and the two readings are exactly opposite; neither side has a collation note here (the collation note on the same line on this treatise's side is 「支【大】｜枝」 tr. "limb (Taishō) | branch", which concerns the character used; see entry fifty-four of the ledger below). Treatise ②, explaining this passage, says only things of the kind of 「因禪定力起神通」 tr. "by the power of meditative concentration he raises supernormal powers"〔T25 0630a21〕, and does not touch on whether marks are grasped or not; the sūtra is not decided by the treatise; recorded side by side without judgement.
The character ‘sit’ (mirror image · two places)—this treatise has 「從初發心乃至坐道場」 tr. "from the first arousing of the mind until he sits at the seat of awakening"〔T25 0626a08〕〔T25 0626a17〕; the sūtra explained has no 「坐」 tr. "sit" at either place. On this treatise's side both places have the collation note 「坐【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "sit (Taishō) | omitted (Song, Yuan, Ming, Palace)" (entries thirty-two and thirty-three of the ledger below)—the Song, Yuan, Ming, and Palace editions delete the character 「坐」 tr. "sit", and the reading that results is precisely the reading of the sūtra explained.
‘If he passes beyond ten worlds’ (mirror image)—this treatise has 「若過一世界、若過十世界、若過百千萬億世界」 tr. "whether he passes beyond one world, or passes beyond ten worlds, or passes beyond hundreds of thousands of myriads of koṭi of worlds"〔T25 0626b20〕, the sūtra explained reads 「若過一國土若過百千萬億國土」 tr. "whether he passes beyond one land or passes beyond hundreds of thousands of myriads of koṭi of lands"〔T08 0366b15〕. On this treatise's side there is the collation note 「若過十世界【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】」 tr. "or passes beyond ten worlds (Taishō) | omitted (Song, Yuan, Ming, Palace, Shōgozō, Ishiyama)" (entry forty-three of the ledger below)—all six texts lack these five characters, agreeing precisely with the sūtra explained.
The character ‘able’ (mirror image)—this treatise has 「若不能得一人教令入佛道中」 tr. "if he is not able to obtain even one person whom he teaches and causes to enter the Buddha path"〔T25 0626b21〕; the sūtra explained has no character 「能」 tr. "able". On this treatise's side the collation note 「能【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】」 tr. "able (Taishō) | omitted (Song, Yuan, Ming, Palace, Shōgozō, Ishiyama)" (entry forty-four of the ledger below)—the six texts alike lack it, agreeing precisely with the sūtra explained.
Abiding / practising (mirror image)—this treatise has 「是菩薩住尸羅波羅蜜因緣」 tr. "the causes and conditions of this bodhisattva's abiding in śīlapāramitā"〔T25 0626c03〕, the sūtra explained 「是菩薩行尸羅波羅蜜因緣」 tr. "the causes and conditions of this bodhisattva's practising śīlapāramitā"〔T08 0366b28〕. On this treatise's side the collation note 「住【大】｜行【宮】【聖】【石】」 tr. "abide (Taishō) | practise (Palace, Shōgozō, Ishiyama)" (entry forty-five of the ledger below)—the Palace, Shōgozō, and Ishiyama texts read 「行」 tr. "practise", which is precisely the reading of the sūtra explained.
Immeasurable minds (mirror image)—this treatise has 「持是禪、無量心、無色定」 tr. "he holds these dhyānas, immeasurable minds, and formless absorptions"〔T25 0626c21〕, the sūtra explained 「持是禪無量無色定」 tr. "he holds these dhyānas, immeasurables, and formless absorptions"〔T08 0366c18〕. On this treatise's side the collation note 「心【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "mind (Taishō) | omitted (Song, Yuan, Ming, Palace)" (entry forty-six of the ledger below)—the four texts lack the character 「心」 tr. "mind", agreeing precisely with the sūtra explained.
The character ‘not’ · the two characters ‘all’ (mirror image)—this treatise has 「亦不見法，亦不見相。不見一切法，非法、非非法」 tr. "he also does not see the dharma, and also does not see the mark. He does not see all dharmas, neither a dharma nor not a dharma"〔T25 0627a01〕, the sūtra explained reads something of the kind of 「亦不見法亦不見相。見一切法非法非非法」 tr. "he also does not see the dharma and also does not see the mark. He sees all dharmas as neither a dharma nor not a dharma". On this treatise's side the two collation notes 「不【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "not (Taishō) | omitted (Song, Yuan, Ming, Palace)" and 「一切【大】｜〔－〕【宋】【元】【明】【宮】」 tr. "all (Taishō) | omitted (Song, Yuan, Ming, Palace)" (entries forty-nine and fifty of the ledger below) both point in the same direction as the reading of the sūtra explained.
The character ‘enter’ (mirror image)—this treatise has 「乃至入非有想非無想處」 tr. "and so on up to entering the sphere of neither perception nor non-perception"〔T25 0626c21〕, the sūtra explained 「乃至非有想非無想處」 tr. "and so on up to the sphere of neither perception nor non-perception". On this treatise's side the collation note 「入【大】｜〔－〕【宋】【元】【明】【聖】」 tr. "enter (Taishō) | omitted (Song, Yuan, Ming, Shōgozō)" (entry fifty-one of the ledger below)—the four texts lack 「入」 tr. "enter", agreeing precisely with the sūtra explained.
‘The causes and conditions of the precepts’ (mirror image)—this treatise has 「以是持戒無法可取」 tr. "with such upholding of the precepts there is not one dharma to be taken"〔T25 0627c14〕, the sūtra explained 「以是持戒因緣，無法可取」 tr. "by the causes and conditions of such upholding of the precepts there is not one dharma to be taken"〔T08 0367c19〕. On this treatise's side the collation note 「戒【大】｜戒因緣【元】【明】」 tr. "precepts (Taishō) | the causes and conditions of the precepts (Yuan, Ming)" (entry sixty-four of the ledger below)—the Yuan and Ming editions add the two characters 「因緣」 tr. "causes and conditions", which is precisely the reading of the sūtra explained.
The character ‘these’ · ‘undergo all kinds of’ (mirror image · two places)—this treatise has 「甚可怪！此諸法中無有法受罵詈、惡口、割截、傷害者，而眾生受苦惱」 tr. "How strange! Within these dharmas there is not one dharma that receives reviling, harsh speech, cutting and severing, or injury, and yet beings are undergoing suffering and vexation"〔T25 0627c23〕, the sūtra explained 「甚可怪！此法中無有法受罵詈惡口割截傷害者，而眾生受諸苦惱」 tr. "How strange! Within this dharma there is not one dharma that receives reviling, harsh speech, cutting and severing, or injury, and yet beings are undergoing all kinds of suffering and vexation"〔T08 0367c29〕. On this treatise's side the two collation notes 「諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】」 tr. "these (Taishō) | omitted (Song, Yuan, Ming, Palace, Shōgozō)" and 「受【大】｜受諸【宋】【元】【明】【宮】」 tr. "undergo (Taishō) | undergo all kinds of (Song, Yuan, Ming, Palace)" (entries sixty-six and sixty-seven of the ledger below)—both places point in the same direction as the reading of the sūtra explained. In this passage the sūtra explained has in addition one more character, 「恚」 tr. "hatred", reading 「心不動恚」 tr. "his mind is not moved to hatred", where this treatise reads 「心不動」 tr. "his mind is unmoved"; neither side has a collation note here; recorded as it is.
Differences in the characters used (with no collation note · recorded side by side without judgement)—this treatise 「見五眾無堅固相」 tr. "he sees that the five aggregates have no mark of firmness"〔T25 0627a23〕 / the sūtra explained 「見五陰無堅固相」 tr. "he sees that the five aggregates have no mark of firmness"〔T08 0367a23〕; this treatise 「不生婬欲」 tr. "does not give rise to lust"〔T25 0627a15〕 / the sūtra explained 「不生婬慾」 tr. "does not give rise to lust (written with the heart radical)"; this treatise 「世界」 tr. "world" / the sūtra explained 「國土」 tr. "land" and 「國」 tr. "country" (in many places among the thirty propositions); this treatise 「佛土」 tr. "buddha-land" / the sūtra explained 「佛國」 tr. "buddha-country"; this treatise 「我必應當得阿耨多羅三藐三菩提」 tr. "I must certainly obtain anuttarā samyaksaṃbodhi"〔T25 0626b17〕 / the sūtra explained 「我必當應得阿耨多羅三藐三菩提」 tr. "I must certainly obtain anuttarā samyaksaṃbodhi (the two characters for ‘should’ in the reverse order)"〔T08 0366b13〕 (word order reversed); this treatise 「不教他殺生」 tr. "does not teach others to take life" and 「讚不殺生法」 tr. "praises the dharma of not taking life" / the sūtra explained 「不教他殺」 tr. "does not teach others to kill" and 「讚不殺法」 tr. "praises the dharma of not killing"; this treatise 「讚不邪見法」 tr. "praises the dharma of not holding wrong views" / the sūtra explained 「讚歎不邪見法」 tr. "praises and extols the dharma of not holding wrong views"; this treatise 「種善根」 tr. "plants roots of goodness" / the sūtra explained 「種善根故」 tr. "because he plants roots of goodness"; this treatise 「不得四念處，乃至不得一切種智」 tr. "does not obtain the four foundations of mindfulness, and so on up to not obtaining the omniscience of all kinds" / the sūtra explained something of the kind of 「不得諸法四念處」 tr. "does not obtain the four foundations of mindfulness of dharmas". All the above are cases with no collation note on either side, differences in the characters used in transmission; recorded as they are, and the reading of one side is not used to judge the other.

The general mark of the mirror images (the judgement of this section). The ten kinds of mirror image listed above (sit · if he passes beyond ten worlds · able · abiding and practising · immeasurable minds · not · all · enter · the causes and conditions of the precepts · these and undergo all kinds of) are all cases in which the reading of the variant texts on this treatise's side coincides exactly with the reading of the base text of the sūtra explained, while the side of the sūtra explained mostly has no collation note at the same position—the transmission of this treatise's variant texts and the transmission of the sūtra explained point, in this stretch, strongly in the same direction; this is the most conspicuous structure of this chapter's witness net; recorded as it is, without judging its cause.

Control group (six strings · the counts in each of the two canons honestly recorded). This ledger has independently rescanned each string, one by one, in the base texts of the two canons through the stream of Chinese characters (not copied over): 「六度相攝」 tr. "the six perfections contain one another" is seen twice in the whole treatise T25n1509 (both at the chapter title〔T25 0623b07〕, in the table-of-contents marker and in the title), and zero times in the whole sūtra T08n0223; 「攝五品」 tr. "the chapter Containing the Five" is seen twice in the whole of T08n0223 (both at the chapter title〔T08 0365a26〕), and zero times in the whole of T25n1509—the two names each belong to one canon, with no crossing. 「住檀波羅蜜取尸羅波羅蜜」 tr. "abiding in dānapāramitā, takes up śīlapāramitā" is seen twice in the whole treatise T25n1509〔T25 0623b09〕〔T25 0623b11〕 (one question and one answer, both in this chapter), and zero times in the whole sūtra T08n0223 (which reads 「檀那」 tr. "danna"). 「行一波羅蜜攝五波羅蜜」 tr. "practises one perfection and contains the five perfections" is seen twice in the whole treatise〔T25 0624a07〕〔T25 0624a08〕, both in this chapter. 「以一波羅蜜為主」 tr. "one perfection is taken as the master" is seen once in the whole treatise〔T25 0624a12〕; 「一心中一時能具足六波羅蜜」 tr. "within a single mind, at a single time, is able to fulfil the six perfections" is seen once in the whole treatise〔T25 0632b09〕, namely the last sentence of this chapter—its position is unique, and no other chapter can confuse it. The 【論】 layer of this treatise is a structural expansion belonging to the form of a treatise; the sūtra explained has no such layer, and it is not a variant.

V. The Prajñā Eye

The eye of this chapter lies in bringing the four characters 「住一取五」 tr. "abiding in one, taking up five" down to the real ground of practice—it is not practising each of the six perfections once over; it is standing on the one perfection on which you are able to stand, and growing the other five perfections from there. Its meaning can be summed up in six layers.

First, the full permutation of thirty groups, not one group missing. The six perfections take up one another; leaving out taking up oneself, there are exactly thirty groups. The sūtra text does not make an outline; it asks and answers group by group, and makes each group real group by group. Sūtra ① has ten groups (abiding in giving and taking up the five, abiding in morality and taking up the five); Sūtra ② has twenty groups (abiding in patience, in vigour, in meditation, and in prajñā, each taking up the five). The loci of the thirty groups, one by one, are as follows, for reading against one another: abiding in giving, taking up morality〔T25 0623b09〕, taking up patience〔T25 0623b12〕, taking up vigour〔T25 0623b16〕, taking up meditation〔T25 0623b21〕, taking up prajñā〔T25 0623b24〕; abiding in morality, taking up giving〔T25 0623b28〕, taking up patience〔T25 0623c13〕, taking up vigour〔T25 0623c18〕, taking up meditation〔T25 0623c23〕, taking up prajñā〔T25 0623c27〕; abiding in patience, taking up giving〔T25 0626a08〕, taking up morality〔T25 0626a16〕, taking up vigour〔T25 0626a24〕, taking up meditation〔T25 0626b03〕, taking up prajñā〔T25 0626b09〕; abiding in vigour, taking up giving〔T25 0626b15〕, taking up morality〔T25 0626b27〕, taking up patience〔T25 0626c09〕, taking up meditation〔T25 0626c17〕, taking up prajñā〔T25 0626c26〕; abiding in meditation, taking up giving〔T25 0627a05〕, taking up morality〔T25 0627a14〕, taking up patience〔T25 0627a20〕, taking up vigour〔T25 0627a26〕, taking up prajñā〔T25 0627b09〕; abiding in prajñā, taking up giving〔T25 0627b19〕, taking up morality〔T25 0627c07〕, taking up patience〔T25 0627c17〕, taking up vigour〔T25 0627c26〕, taking up meditation〔T25 0628a05〕. The number thirty is not added from outside; the sūtra text proves it itself: the first question of each group, 「須菩提白佛言」 tr. "Subhūti addressed the Buddha", is seen six times, and the word 「世尊」 tr. "World-Honored One" in the questions within the groups is seen thirty times; the two numbers correspond exactly to the six groups and the thirty propositions (see Section I).

Second, thirty and not thirty-six: the reason lies in 「無檀中檀」 tr. "there is no dāna within dāna". If, in the six perfections containing one another, containing oneself were also counted, six times six would make thirty-six; what this chapter sets out is only thirty, because the group of taking up oneself is not set up. This is not something the treatise states in so many words, yet both ancient masters fix their eyes on it—Huiying gives the calculation directly: 「此乃始明因於檀波羅蜜生三種慈業，故是相生相攝，五六但成三十波羅蜜相攝，為無檀中檀故。」 tr. "This only now makes clear that from dānapāramitā three kinds of kindly deeds arise; therefore it is containing by mutual generation, and five times six makes only thirty perfections containing one another, because there is no dāna within dāna."〔X46n0791 0914c13〕 (see Section VI). The difference between thirty and thirty-six is precisely the difference between 「相生相攝」 tr. "containing one another by mutual generation" and 「同體相攝」 tr. "containing one another by same substance": in the same substance, the substance of one perfection itself holds the six meanings, and so there is dāna within dāna; in mutual generation, this perfection gives rise to that perfection, and nothing gives rise to itself, so there is no dāna within dāna. What this chapter sets up is mutual generation, and so there are thirty.

Third, 「為主」 tr. "is the master" is not 「最勝」 tr. "the most excellent"; it is 「所宜」 tr. "what is fitting". All thirty groups take one perfection as the master and five perfections as the shares, and the doubt most easily arising in the reader is: since they can contain one another, why not simply say that the six perfections are equal? Treatise ② takes it head-on with one question: 「何以但一波羅蜜為主？」 tr. "Why is only one perfection the master?"〔T25 0628b22〕, and answers it 「行因緣次第應爾。」 tr. "The sequence of the causes and conditions of practice should be so."〔T25 0628b22〕. Below this it does not speak of doctrinal higher and lower, but directly divides the householder from the one who has gone forth: the householder bodhisattva 「大富故求佛道因緣」 tr. "because he is very rich, [has] the causes and conditions for seeking the Buddha path", and so 「宜先行布施」 tr. "it is fitting that he first practise giving"; the bodhisattva who has gone forth, 「以無財故，次第宜持戒、忍辱、禪定」 tr. "because he has no wealth, in sequence fittingly upholds the precepts, is patient, and practises meditative concentration"〔T25 0628b28〕; at the end it gathers this in, saying 「次第所宜故名為主。」 tr. "Because it is what is fitting in the sequence it is named the master."〔T25 0628b29〕. The master is the master because that is the place where you are now able to stand firm—this answer pulls the whole chapter back from a table of permutations to the situation of the one who practises. What interlocks with this is the boundary drawn in Treatise ①: 「一切出家人得無量戒律儀，具足四十種善道」 tr. "all those who have gone forth obtain the immeasurable restraints of the precepts and fulfil the forty kinds of wholesome paths"〔T25 0625a02〕, 「在家者無無量戒律儀，是故不具足住尸羅波羅蜜。」 tr. "Householders do not have the immeasurable restraints of the precepts, and therefore do not fully abide in śīlapāramitā."〔T25 0625a05〕—it is not that the householder cannot uphold the precepts; it is that he cannot take the precepts as the master of 「具足住」 tr. "fully abiding".

Fourth, ‘the marks are spoken of, not the sequence’, and so the order can be reversed. Abiding in patience and taking up morality, and abiding in morality and taking up patience, look as though the order had been turned upside down; Treatise ② raises this question and answers: 「此中說相，不說次第相生。」 tr. "Here the marks are spoken of; arising one from another in sequence is not spoken of."〔T25 0628c15〕, 「若次第法，應先戒後忍。」 tr. "If it were the graded dharmas, morality should come first and patience after."〔T25 0628c16〕. The graded dharmas have only one direction, while the dharmas of containing one another have thirty directions; what this chapter speaks of is the latter. Below this it distinguishes three layers of the specific marks of morality and patience—「「戒」名不奪他命，「忍」名不自惜命」 tr. "‘Morality’ names not taking the life of another; ‘patience’ names not begrudging one's own life"〔T25 0628c16〕, 「忍辱是心數法，持戒是色法」 tr. "patience is a mental-factor dharma; upholding the precepts is a dharma of form"〔T25 0628c24〕, 「身、口清淨名持戒；意清淨名忍辱」 tr. "purity of body and speech is named upholding the precepts; purity of mind is named patience"〔T25 0628c26〕—precisely because the two are different, taking up one another has a real meaning; if they were only two names for one thing, containing one another would become empty talk.

Fifth, taking up is taking up in the mind, not in deeds. In each one of the thirty groups, what Treatise ② explains always comes down upon a mind, not upon a piling up of deeds and appearances. Abiding in giving and taking up patience is that the receiver reviles and insults, and yet the mind of giving does not draw back; Treatise ① explains it: 「瞋有上、中、下：上者害殺，中者罵詈，下者心瞋」 tr. "Hatred has upper, middle, and lower: the upper is harming and killing, the middle is reviling and cursing, the lower is hatred in the mind"〔T25 0624a23〕, and the bodhisattva 「不生三種惡業。意業是根本故，但說意業」 tr. "does not give rise to the three kinds of evil deeds. Because the deed of mind is the root, only the deed of mind is spoken of"〔T25 0624a24〕. Abiding in giving and taking up prajñā is 「不見為眾生布施有益、無益」 tr. "not seeing that giving for the sake of beings has benefit or has no benefit"〔T25 0623b26〕—Treatise ① explains why: 「是布施物，非定是樂因緣」 tr. "this thing given is not necessarily a cause and condition of happiness"〔T25 0624b10〕, 「此財物入諸法實相畢竟空中，不分別有利、無利」 tr. "this wealth enters the ultimate emptiness of the real mark of all dharmas, where benefit and no benefit are not discriminated"〔T25 0624b14〕. Abiding in vigour and taking up giving is to pass beyond hundreds of thousands of myriads of koṭi of lands without obtaining one person, and yet the mind does not regret it—Treatise ② gathers it in with one sentence of the real mark: 「一人相即是一切人相，一切人相即是一人相，是諸法相不二故。」 tr. "The mark of one person is precisely the mark of all persons, and the mark of all persons is precisely the mark of one person, because the marks of these dharmas are not two."〔T25 0629a16〕. What is taken up in taking up the five is always a turning of this single thought, not the doing of five other things.

Sixth, the utmost of containing one another returns to a single thought. The last passage of Treatise ② makes a turn of its own: it no longer matches them group by group, but takes each of the six perfections as the head and speaks of the six perfections complete together within a single thought. Its text is six rounds of the same construction, each round taking one perfection as that in which one abides and holding all six perfections: the round of giving〔T25 0631b02〕 begins with 「是人勝伏其心，一念中能行六波羅蜜」 tr. "This person subdues his mind, and within a single thought is able to practise the six perfections", the round of morality〔T25 0631b13〕 begins with 「菩薩盡受諸戒」 tr. "the bodhisattva receives all the precepts in full", the round of patience〔T25 0631c16〕 begins with 「菩薩行忍辱時」 tr. "when the bodhisattva practises patience", the round of vigour〔T25 0632a03〕 begins with 「菩薩住精進生諸波羅蜜」 tr. "the bodhisattva abides in vigour and gives rise to the perfections", the round of meditation〔T25 0632a15〕 begins with 「菩薩入禪定，慈悲心力故，施一切眾生無畏」 tr. "the bodhisattva enters meditative concentration and, by the power of the mind of kindness and compassion, gives fearlessness to all beings", the round of prajñā〔T25 0632a27〕 begins with 「菩薩行般若波羅蜜，能觀三種布施相」 tr. "the bodhisattva practises prajñāpāramitā and is able to observe the marks of the three kinds of giving", and it ends with the last sentence of the whole chapter, 「一心中一時能具足六波羅蜜。」 tr. "Within a single mind, at a single time, he is able to fulfil the six perfections."〔T25 0632b09〕. From the thirty groups arising one from another in sequence it turns to their being complete at one time within a single thought—the former is the sequence of the gate of practice, the latter the direct seeing of the ground of fruition; the treatise-author does not by the latter set aside the former, and so he first exhausts the thirty groups, and only afterwards sets out the six rounds. The closing sentence of the round of vigour best shows his measure: 「不動精進不離般若波羅蜜。」 tr. "The unmoving vigour does not depart from prajñāpāramitā."〔T25 0632a14〕—that completeness within a single thought is possible is still the power of prajñā, not the doing of six things faster.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a full passage-by-passage commentary, and the ancient masters' citations and explanations are, as a matter of fact, partial and uneven. For this chapter the ancient masters who read it again are chiefly two: Jizang's commentary on the sūtra explained preserves one extremely brief passage, while Huiying's commentary on this treatise preserves a complete dedicated section (unlike the situation of 「X46 零覆蓋」 tr. "zero coverage in X46" of several chapters from Chapter 44 onward, this chapter, like Chapter 62, is a counter-example). Of the Tiantai line, only Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation cites it explicitly at one place, and what it points to is not the fascicle of this chapter; Zhiyi's books have zero hits; Junzheng's book and the Commentary on the Treatise on Contemplating the Mind each have hits, but all are of general use. This section records how what they comment on and cite corresponds to this chapter, and does not judge the relative merit of the several masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451) · eight lines (extremely brief). His commentary on the sūtra explained's "Containing the Five" begins with 「攝五品第六十八」 tr. "Containing the Five, the Sixty-eighth"〔X24n0451 0319c13〕 and ends at〔X24n0451 0319c20〕, before the beginning of the next chapter, 「方便品第六十九」 tr. "Skilful Means, the Sixty-ninth"〔X24n0451 0319c21〕—only eight lines; it does not comment on the thirty propositions one by one; recorded as it is (Jizang himself passes over it with a brief stroke; it is not an omission in this ledger's recording). Two things in it may be noted.

First, the major division and the kind of containing—「此下第二、明一一行中具足眾行」 tr. "From here on is the second: making clear that within each single practice the many practices are complete"〔X24n0451 0319c14〕; and he himself sets up a question and answer to fix which containing this chapter's containing is: 「問：此中是何物攝耶？答：此是相生攝，以本攝末」 tr. "Question: What kind of containing is this here? Answer: This is containing by mutual generation, the root containing the branches"〔X24n0451 0319c16〕. The three characters 「相生攝」 tr. "containing by mutual generation" are Jizang's placement of this chapter, the same as Huiying's judgement (see below); the two masters do not differ here.

Second, how it differs from the containing of the chapter "Eloquence" in the earlier part of his commentary—「此中明攝與前弁才品明攝異者，前明相攝」 tr. "Where the containing made clear here differs from the containing made clear in the ‘Eloquence’ chapter earlier: earlier it made clear mutual containing"〔X24n0451 0319c17〕, 「今明一一度中而起諸行，為顯方便也」 tr. "now it makes clear that within each single perfection the various practices arise, in order to show skilful means"〔X24n0451 0319c19〕. The 「前」 tr. "earlier" it points to is the passage of the earlier part of Jizang's commentary explaining the great adornment, where five meanings of the six perfections containing one another are set out; the text says 「然六度相攝可有五義」 tr. "Now, the six perfections containing one another may have five meanings"〔X24n0451 0243c23〕: 「若地位相攝，如初地行檀等」 tr. "first, containing by stage, as on the first ground one practises dāna and so forth"〔X24n0451 0243c24〕, 「二者、若行相攝，但名為施忍不名檀，戒等亦爾」 tr. "second, containing by practice: it is only named giving and patience, not named dāna, and so too with morality and the rest"〔X24n0451 0243c24〕, 「三者、一體相攝，如一檀體備六度義」 tr. "third, containing by one substance, as the substance of one dāna holds the meanings of the six perfections"〔X24n0451 0244a01〕, 「四者、一心相攝，據一剎那中體用頓備，如一心具萬行等」 tr. "fourth, containing by a single mind: in terms of a single instant, substance and function are complete all at once, as a single mind holds the ten thousand practices and so forth"〔X24n0451 0244a03〕, 「五者、相生相攝，如相因起前後相生」 tr. "fifth, containing one another by mutual generation, as when things arise from one another as causes, earlier and later arising one from another"〔X24n0451 0244a04〕. What this chapter belongs to is the fifth meaning. Before that he also sets out the calculation that dāna contains six while the other five contain five: 「此中檀度攝六，下五度皆攝五者」 tr. "here the perfection of dāna contains six, while the five perfections below all contain five"〔X24n0451 0243c20〕—this corresponds to the numerical reasoning of this chapter's thirty groups (dāna, having upper, middle, and lower arising from one another, contains six, and the other five each contain five); the connection may be noted. This treatise has no list of these five meanings within this chapter; this is a division Jizang set up himself; recorded separately, as it is.

Huiying's Commentary (X46n0791) · a complete dedicated section. It is the only ancient commentary on this treatise, and survives only in fragmentary fascicles; for this chapter it has a complete dedicated section, beginning at〔X46n0791 0914b21〕 and ending before the beginning of its commentary on the next chapter, "Skilful Means", divided in the middle into two parts by 「釋六度相攝品第六十八之餘釋第八十一卷論第六十七品中經文也」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, continued: this explains the sūtra text within the sixty-seventh chapter of the treatise in the eighty-first fascicle"〔X46n0791 0915a13〕—its point of division falls exactly at this treatise's boundary between Fascicle 80 and Fascicle 81, in the same position as the unit division of this chapter; the connection may be noted. In addition, in the general table at the head of its fascicle it lists 「釋六度相攝品第六十八」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another" and 「釋六度相攝品第六十八之餘」 tr. "Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, continued"〔X46n0791 0794c02〕. Six things in it may be noted.

First, its own numbering one step behind, and the chapter's position—「第六十七品者，名為六度相攝品，即方便門中第二品也。」 tr. "The sixty-seventh chapter is named the chapter The Six Perfections Contain One Another; it is the second chapter within the gate of skilful means."〔X46n0791 0914b21〕, and its closing sentence likewise: 「論將欲釋，故舉之云第六十七品釋論也。」 tr. "The treatise is about to explain it, and so it raises it, saying: the treatise's explanation of the sixty-seventh chapter."〔X46n0791 0914c02〕—Huiying calls this chapter 「第六十七品」 tr. "the sixty-seventh chapter", one less than the base text; the next chapter likewise reads 「第六十八品者，名為方便品」 tr. "The sixty-eighth chapter is named the chapter Skilful Means"〔X46n0791 0916c16〕. The commentator's internal numbering forms a system of its own; it points in the same direction as the one-step lag of the Ishiyama and Shōgozō texts but has a different source; recorded separately, as it is.

Second, the five kinds of containing one another, and which this chapter belongs to—「而就相攝之中凡有五種，謂位、行、地位、同體、相生、一心等相攝」 tr. "And within mutual containing there are in all five kinds, namely containing by position, by practice, by stage, by same substance, by mutual generation, by a single mind, and so forth"〔X46n0791 0914c05〕. Huiying himself marks 「五種」 tr. "five kinds", yet the names he lists below are six (position, practice, stage, same substance, mutual generation, a single mind); number and names do not match; recorded as it is, without forcing a reconciliation (perhaps 「位、行」 tr. "position, practice" were originally one item which transmission split apart; this ledger has no proof and does not judge). Compared with Jizang's five meanings, apart from the names 「行」 tr. "practice", 「地位」 tr. "stage", 「一體／同體」 tr. "one substance / same substance", 「一心」 tr. "a single mind", and 「相生」 tr. "mutual generation", which correspond, it can be seen that the two masters inherit the same line of divisions.

Third, containing by same substance, thirty-six, and containing by mutual generation, thirty (the eye of this section)—「但上滿願品中說大莊嚴義，乃明同體相攝」 tr. "But in the ‘Fulfilling the Vow’ chapter above, where the meaning of the great adornment is spoken of, it makes clear containing one another by same substance"〔X46n0791 0914c06〕, 「於一檀中具此六波羅蜜，六六成三十六波羅蜜，同體相攝。」 tr. "Within one dāna these six perfections are complete; six times six makes thirty-six perfections, containing one another by same substance."〔X46n0791 0914c10〕; coming to this chapter, he says 「今此品中明菩薩布施迴向菩提，是檀波羅蜜」 tr. "Now in this chapter it makes clear that the bodhisattva's giving dedicated to awakening is dānapāramitā"〔X46n0791 0914c11〕, 「此乃始明因於檀波羅蜜生三種慈業，故是相生相攝，五六但成三十波羅蜜相攝，為無檀中檀故。」 tr. "This only now makes clear that from dānapāramitā three kinds of kindly deeds arise; therefore it is containing by mutual generation, and five times six makes only thirty perfections containing one another, because there is no dāna within dāna."〔X46n0791 0914c13〕—the division between thirty-six and thirty is tied to whether there is or is not 「檀中檀」 tr. "dāna within dāna"; for this chapter's full permutation of thirty groups, Huiying's calculation corresponds to it exactly. This connection is recorded; it does not fix the reading for this treatise (this treatise has no explicit statement of these two numbers within this chapter). Further noted: the 「滿願品」 tr. "‘Fulfilling the Vow’ chapter" Huiying names is seen zero times both in the whole of this treatise and in the whole of the sūtra explained (obtained by this ledger's rescanning in both directions); it is a chapter name the commentator uses himself, and what it points to is not judged.

Fourth, śīla takes the ten wholesome as its substance, and its root is taken—「論其尸羅以十善為體，今取其根本為語」 tr. "As for śīla, it takes the ten wholesome [paths] as its substance; here its root is taken as what is spoken of"〔X46n0791 0914c15〕, to explain why this treatise, in the passage on abiding in giving and taking up morality, raises only the three kindly deeds. It points to the same thing as this treatise's 「慈業是三善道，尸羅波羅蜜根本，所謂不貪、不瞋、正見」 tr. "Kindly deeds are the three wholesome paths, the root of śīlapāramitā, namely non-greed, non-hatred, and right view"〔T25 0624a16〕; the correspondence is recorded as it is. Huiying also points forward to the next chapter: 「若是下品，則明一念相攝，至文當道」 tr. "As for the next chapter, it makes clear containing within a single thought; this will be told when we come to the text"〔X46n0791 0914c17〕—he assigns 「一念相攝」 tr. "containing within a single thought" to the next chapter, whereas this treatise's six rounds of completeness within a single thought actually lie at the end of this chapter (see Section V); the two assign it differently; recorded side by side without judgement.

Fifth, a different explanation of the fourteen emptinesses—this treatise does not speak of the last four emptinesses because 「一切法空」 tr. "the emptiness of all dharmas" already exhausts all (see Section II), while Huiying says 「今者此中說十四空，始從內空至一切法空，於事為足，更不須故，但云十四也。」 tr. "Now here fourteen emptinesses are spoken of, beginning from inner emptiness up to the emptiness of all dharmas; for the matter this suffices and no more is needed, and so it says only fourteen."〔X46n0791 0915b09〕—he establishes his explanation on 「於事為足」 tr. "for the matter this suffices", which is close in meaning to this treatise's 「言一切者，法無不盡」 tr. "in saying ‘all’, of dharmas there is none that is not exhausted"〔T25 0630a28〕 but differs in emphasis (this treatise stresses that no dharma is left unexhausted, Huiying that for the matter it suffices); recorded side by side without judgement.

Sixth, the leaping samādhi and compliant acceptance—explaining the leaping, Huiying raises a doubt himself and answers it himself, closing with 「二乘但能超一，不能爾也。」 tr. "The two vehicles can only leap over one; they cannot do this."〔X46n0791 0915b19〕, pointing to the same thing as this treatise's 「不超二者，是小乘法中說」 tr. "not leaping over two is what is said within the dharmas of the Small Vehicle"〔T25 0630b24〕. Explaining compliant acceptance, Huiying says 「上亦不云柔順忍，但言無生忍。但論主大判作優劣分之，以順忍為生空，無生忍為法空」 tr. "Above, too, it does not say compliant acceptance; it speaks only of the acceptance of non-arising. It is only that the treatise-author, judging broadly, divides them as superior and inferior, taking compliant acceptance as the emptiness of beings and the acceptance of non-arising as the emptiness of dharmas"〔X46n0791 0916b16〕—he matches compliant acceptance and the acceptance of non-arising with the emptiness of beings and the emptiness of dharmas, while this treatise says only 「但以深淺為別」 tr. "they are distinguished only by depth and shallowness"〔T25 0630b22〕 and does not give the names ‘emptiness of beings’ and ‘emptiness of dharmas’; this matching is Huiying's judgement; recorded separately, as it is.

Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) · one explicit citation · what it points to is not the fascicle of this chapter (the connection recorded without judgement). In explaining the section on the six perfections adorning one another, Zhanran cites this treatise: 「大論十九釋云。一念心具足六度及一切法及六度相攝等。並是此意」 tr. "Fascicle Nineteen of the Great Treatise explains: a single thought of mind fulfils the six perfections and all dharmas, and the six perfections contain one another, and so forth. All of this is this meaning"〔T46n1912 0203a01〕, and the text above it also gives the meaning 「六度互嚴方能破惑疾得菩提」 tr. "only when the six perfections adorn one another can one break delusion and swiftly attain awakening"〔T46n1912 0203a01〕. What it marks is 「大論十九」 tr. "Fascicle Nineteen of the Great Treatise", that is, Fascicle 19 of this treatise, not Fascicles 80 and 81, where this chapter lies—the six rounds of completeness within a single thought at the end of this chapter (see Section V) correspond in meaning to what Zhanran describes, yet the fascicle he explicitly cites does not point to this chapter; recorded as it is, without judging the cause, and without reassigning it on account of the closeness of meaning.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · two hits · neither is a citation of this chapter. Searching back through the whole file, this ledger obtained two hits for 「六度相攝」 tr. "the six perfections contain one another", examined one by one: the first,〔X46n0784 0653b22〕「如六度相，攝則廣大，故名大也」 tr. "as with the marks of the six perfections: when contained they are vast and great, and so it is named great"—「六度相」 tr. "the marks of the six perfections" and 「攝」 tr. "contained" belong to two different readings; it is not the single term 「六度相攝」 tr. "the six perfections contain one another", but a false hit across punctuation, marked out as it is; the second,〔X46n0784 0657a13〕「又一般若中義分之六，如六度相攝也」 tr. "Again, within the one prajñā its meaning is divided into six, as the six perfections contain one another"—a citation of a general doctrinal term, not a dedicated commentary on this chapter. Junzheng has no named citation of this chapter; the negative result is recorded as it is.

The Commentary on the Treatise on Contemplating the Mind (T46n1921) · one hit · general use. 「是則道品六度相攝相破相修相即四句」 tr. "Thus the limbs of the path and the six perfections contain one another, break one another, cultivate one another, and are identical with one another: the four alternatives"〔T46n1921 0617c22〕—a general usage under the Tiantai classification of the four teachings, not a citation of this chapter; recorded as it is.

Zhiyi's Great Calming and Contemplation (T46n1911) · Profound Meaning of the Lotus (T33n1716) · Annotations on the Profound Meaning of the Lotus (T33n1717) · Words and Phrases of the Lotus (T34n1718) · zero hits (recorded as it is). This ledger independently searched back through the whole of these four files for the two strings 「六度相攝」 tr. "the six perfections contain one another" and 「攝五品」 tr. "the chapter Containing the Five", with zero hits for both—this chapter has no citation by name in these four books; no candidates are 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 five; all are recorded in this section, without settling the reading on anyone's behalf.

First, continuing the question of the preceding chapter, "Inexhaustible Skilful Means" (the treatise-author's own testimony · a hard link within this treatise itself). Treatise ①, as the treatise begins, at once cites the end of the preceding chapter: 「上品末說：「云何菩薩行般若波羅蜜時，具足六波羅蜜？」佛一一答。」 tr. "At the end of the previous chapter it was said: ‘When the bodhisattva practises prajñāpāramitā, how does he fulfil the six perfections?’ The Buddha answered point by point."〔T25 0624a05〕, and then turns to bring out the question of this chapter: 「此品中，須菩提問：「云何菩薩行一波羅蜜攝五波羅蜜？」」 tr. "In this chapter Subhūti asks: ‘How does the bodhisattva practise one perfection and contain the five perfections?’"〔T25 0624a06〕—the preceding chapter asks about 「行般若時具足六度」 tr. "fulfilling the six perfections when practising prajñā", this chapter about 「行一度時攝五度」 tr. "containing five perfections when practising one perfection": the former takes prajñā as that which fulfils, the latter takes any one perfection as that which contains, and the scope of what is asked widens from one perfection to six perfections. The order of the chapters arises one from another, as the treatise-author himself states; its succession is recorded.

Second, pointing forward to the next chapter, "The Great Skilful Means" (matched by the ancient masters · not stated by the treatise-author). This chapter ends at〔T25 0632b11〕, and the next chapter, "The Great Skilful Means", the Sixty-ninth, raises its title at〔T25 0632b14〕. Within this chapter this treatise has no explicit statement pointing forward to the next chapter (this ledger searched character by character within the range of this chapter for 「大方便品」 tr. "the chapter The Great Skilful Means", with zero hits). Huiying, at the point of succession, gives his own matching: 「第六十八品者，名為方便品，即是方便門中第三品也。所以次六度相攝品後明此品者，上明菩薩於一度中而能具足諸波羅蜜，今明所以然者，由菩薩善巧方便故」 tr. "The sixty-eighth chapter is named the chapter Skilful Means; it is the third chapter within the gate of skilful means. The reason this chapter is made clear after the chapter The Six Perfections Contain One Another is that above it was made clear that the bodhisattva, within one perfection, is able to fulfil all the perfections, and now it is made clear why this is so: it is because of the bodhisattva's skilful and adroit means"〔X46n0791 0916c16〕—with 「所以然者由善巧方便」 tr. "why this is so is because of skilful and adroit means" he carries on this chapter's 「一度具足諸度」 tr. "within one perfection all the perfections are fulfilled"; Jizang's matching points the same way: 「今明一一度中而起諸行，為顯方便也」 tr. "now it makes clear that within each single perfection the various practices arise, in order to show skilful means"〔X24n0451 0319c19〕. What the two masters match corresponds, yet both belong to the commentators' divisions and are not stated by the treatise-author; recorded separately, as it is.

Third, the inner chain of the phrase ‘the power of skilful means’. This chapter's general answer, 「菩薩以方便力故，行一波羅蜜能攝五波羅蜜」 tr. "because of the power of skilful means, the bodhisattva, practising one perfection, is able to contain the five perfections"〔T25 0624a09〕, together with 「以般若波羅蜜、漚和拘舍羅力故，不墮聲聞、辟支佛地」 tr. "because of the power of prajñāpāramitā and upāya-kauśalya, he does not fall to the ground of the śrāvaka and pratyekabuddha"〔T25 0624a02〕 at the end of Sūtra ①, and 「若得如是智慧，以方便力、本願、悲心故，不取二乘證」 tr. "if he obtains such wisdom, because of the power of skilful means, his original vow, and his mind of compassion, he does not take up the realisation of the two vehicles"〔T25 0625b18〕 at the end of Treatise ①, appear three times, before and after, all taking skilful means as the pivot of not falling into the two vehicles. The preceding chapter is named "Inexhaustible Skilful Means" and the next chapter "The Great Skilful Means"; the one meaning of skilful means runs through the three chapters; its succession is recorded.

Fourth, the treatise-author himself points to other places in this treatise (three matters · hard links). Treatise ①, explaining the items of giving, says 「食等義，如初品中說」 tr. "the meaning of food and so forth is as told in the first chapter"〔T25 0624c02〕; Sūtra ②, explaining the supernormal powers, reads at three places 「如先說」 tr. "as told before", tied respectively to the supernormal power of travel〔T25 0627b01〕, to former lives〔T25 0627b03〕, and to the divine eye〔T25 0627b05〕; Treatise ②, explaining meditative concentration, says 「禪定義，如經中說」 tr. "the meaning of meditative concentration is as told in the sūtra"〔T25 0631a28〕 and 「餘義，如經廣說」 tr. "the rest of the meaning is as the sūtra explains at length"〔T25 0630a24〕. For the three matters, the items of giving, the marks of the supernormal powers, and the meaning of meditative concentration, this chapter does not list them again but points directly to earlier text; their details are not in this chapter; recorded as it is, and the reader should take them from the places pointed to.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's full permutation of thirty groups, 「住一波羅蜜取餘五」 tr. "abiding in one perfection and taking up the other five"; the establishing of the meaning 「以一波羅蜜為主，餘波羅蜜有分」 tr. "one perfection is taken as the master, and the other perfections have a share"; the boundary between householder and one who has gone forth in 「次第所宜故名為主」 tr. "because it is what is fitting in the sequence it is named the master"; the general rule 「此中說相，不說次第相生」 tr. "here the marks are spoken of; arising one from another in sequence is not spoken of"; and the gathering in, in the six rounds of the last passage, 「一心中一時能具足六波羅蜜」 tr. "within a single mind, at a single time, is able to fulfil the six perfections"—these are the basis on which later ages discussed the six perfections as mutually complete and the master and companions of the gate of practice; they rest on a stable citation〔T25n1509 六度相攝品·卷八十至八十一〕; 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 practice; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 80 and 81 of the Mahāprajñāpāramitā-upadeśa〔T25 0623b07–0632b14〕 (the main text of the chapter body begins from the chapter title〔T25 0623b07〕 and ends with the sentence 「一心中一時能具足六波羅蜜」 tr. "within a single mind, at a single time, is able to fulfil the six perfections"; after it comes the fascicle-end title 「大智度論卷第八十一」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-one"〔T25 0632b11〕; before the next chapter's title〔T25 0632b14〕); the collation text for the sūtra explained is "Containing the Five" in the Mahāprajñāpāramitā Sūtra〔T08 0365a26–0368c07〕; the ancient-master commentary texts for collation are Jizang's Commentary on the Larger Sūtra (X24n0451, covering the sūtra explained at〔X24n0451 0319c13–0319c20〕) and Huiying's Commentary (X46n0791, covering this treatise at〔X46n0791 0914b21–0916c14〕). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts, and the CBETA collation—within this chapter's ledger of one hundred and fifty-six entries no entry of the Shōgozō B is seen. The number of entries of each text, recounted by this ledger entry by entry: Palace eighty-four, Song sixty-four, Ming sixty-four, Yuan sixty-two, Ishiyama sixty-one, Shōgozō thirty-nine; in addition, in the CBETA collation layer, the marker of the Korean Canon three times and of the Qisha canon once (see the separate listing below).

The collation note on the chapter title (the basis of the two sides of chapter names and of the one-step lag · listed separately · not entered in the ledger of one hundred and fifty-six entries). The note on the chapter title〔T25 0623b07〕, n="0623005" (type=mod), in the full text of the base text as it stands: 「（大智…八）十四字【大】，大智論釋六度相攝品第六十八【宋】，大智度論釋六度相攝品第六十八【元】，釋六度相攝品第六十八之上【明】，大智論釋第六十八品攝五品【宮】，摩訶般若波羅蜜第六十七品六度相攝品卷八十一【石】，卷第八十一首【石】」 tr. "(Mahā… eight) fourteen characters (Taishō); Treatise on Great Wisdom, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another (Song); Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another (Yuan); Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, First Part (Ming); the Treatise on Great Wisdom's commentary on the sixty-eighth chapter, the chapter Containing the Five (Palace); Mahāprajñāpāramitā, sixty-seventh chapter, the chapter The Six Perfections Contain One Another, fascicle eighty-one (Ishiyama); head of Fascicle Eighty-one (Ishiyama)"; its type=orig form also records the character counts of each text: 「（（大智論釋六度相攝品第六十八））十三字【宋】，（（大智度論釋六度相攝品第六十八））十四字【元】，（（釋六度相攝品第六十八之上））十二字【明】，（（大智論釋第六十八品攝五品））十二字【宮】，（（摩訶般若波羅蜜第六十七品六度相攝品卷八十一））二十一字【石】」 tr. "((Treatise on Great Wisdom, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another)) thirteen characters (Song); ((Mahāprajñāpāramitā-upadeśa, Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another)) fourteen characters (Yuan); ((Commentary on the Sixty-eighth Chapter, The Six Perfections Contain One Another, First Part)) twelve characters (Ming); ((the Treatise on Great Wisdom's commentary on the sixty-eighth chapter, the chapter Containing the Five)) twelve characters (Palace); ((Mahāprajñāpāramitā, sixty-seventh chapter, the chapter The Six Perfections Contain One Another, fascicle eighty-one)) twenty-one characters (Ishiyama)"—this is the basis of the two sides of chapter names, of the Ishiyama text's one-step lag, and of the Ishiyama text's record of the head of a fascicle; recorded side by side as it is, without forcing a reconciliation (analysed in Section IV). The anchor of this note is a point anchor of the <anchor type="circle"/> type (tied within <head><title>, without a beg/end pair), and so it does not enter the ledger of one hundred and fifty-six entries of the working base text. Further, the note at the close of the preceding chapter, 「卷第八十終【石】」 tr. "end of Fascicle Eighty (Ishiyama)" (n="0623004"), belongs to the range of the preceding chapter; this ledger does not enter it, but only cites its text in Section IV to prove the double track of the Ishiyama text's fascicle numbering.

The point-anchor note on the structural marker 【經】② (listed separately · not entered in the ledger of one hundred and fifty-six entries). Before the 【經】② marker of Fascicle 81〔T25 0626a07〕 a point anchor of the <anchor type="circle"/> type is tied; its note, n="0626002", in the full text of the base text as it stands: 「經【大】，〔－〕【宋】，前頁[09]不分卷及品【石】」 tr. "sūtra-marker (Taishō); omitted (Song); previous page [09]: no division of fascicle or chapter (Ishiyama)"—the Song edition lacks this structural marker, and the Ishiyama text further does not divide fascicle or chapter; since it is a point anchor without an <app>, it does not enter the ledger of one hundred and fifty-six entries, and this ledger lists it separately here. The other three structural markers (【經】①〔T25 0623b08〕, 【論】①〔T25 0624a05〕, 【論】②〔T25 0628b22〕) all have an <app> and enter the ledger (entries one, eight, and seventy-seven of the ledger below). The collation notes of the four structural markers differ in form (three apps and one point anchor); recorded as it is, without forcing a reconciliation.

Eleven stars · two across chapters · nine within the chapter (listed separately). Within the range of this chapter there are eleven 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_86f〔T25 0623b08〕 the structural marker 【經】①—corresp→note(0620018)〔T25 0620c20〕, belonging to the range of Chapter 67, "Inexhaustible Skilful Means", shared across chapters. The full text of that note in the base text as it stands: 「【經】【大】＊，〔－〕【宋】【宮】＊，不分卷【石】」 tr. "sūtra-marker (Taishō) *; omitted (Song, Palace) *; no division of the fascicle (Ishiyama)"—the note layer carries in addition the Ishiyama text's phrase 「不分卷」 tr. "no division of the fascicle", while the rdg of the app layer has only the Song and Palace editions, and so entry one of the ledger below records, following the app layer, 「〔－〕【宋】【宮】」 tr. "omitted (Song, Palace)" without the Ishiyama text's phrase; the difference between the two layers is marked explicitly.
beg_870〔T25 0624a05〕 the structural marker 【論】①—corresp→note(0621008)〔T25 0621c12〕, also belonging to the range of Chapter 67, 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) *".
beg_871〔T25 0625b01〕 the character 「軟」 tr. "soft"—corresp→note(0625006), that is, the note at〔T25 0625a25〕 in this chapter (entry twenty-six of the ledger below), shared within the chapter itself.
beg_872〔T25 0626a18〕 the character 「坐」 tr. "sit"—corresp→note(0626003), that is, the note at〔T25 0626a09〕 in this chapter (entry thirty-two of the ledger below), shared within the chapter itself.
beg_873〔T25 0626a26〕 the character 「旬」 tr. "xun" and beg_874〔T25 0626a27〕 the character 「旬」 tr. "xun"—both corresp→note(0626005), that is, the note at〔T25 0626a26〕 in this chapter (entry thirty-five of the ledger below); two stars pointing together to one note, shared within the chapter itself.
beg_875〔T25 0626c24〕 the character 「土」 tr. "land"—corresp→note(0626015), that is, the note at〔T25 0626c24〕 in this chapter (entry forty-seven of the ledger below), shared within the chapter itself.
beg_876〔T25 0627b06〕「世界」 tr. "world"—corresp→note(0627007), that is, the note at〔T25 0627b05〕 in this chapter (entry fifty-five of the ledger below), shared within the chapter itself.
beg_877〔T25 0627c12〕 the character 「生」 tr. "birth"—corresp→note(0627013), that is, the note at〔T25 0627c12〕 in this chapter (entry sixty-two of the ledger below), shared within the chapter itself.
beg_878〔T25 0629a17〕 the character 「相」 tr. "mark"—corresp→note(0629003), that is, the note at〔T25 0629a17〕 in this chapter (entry eighty-six of the ledger below), shared within the chapter itself.
beg_879〔T25 0630b27〕 the character 「超」 tr. "leap"—corresp→note(0630015), that is, the note at〔T25 0630b26〕 in this chapter (entry one hundred and seventeen of the ledger below), shared within the chapter itself.

With the corresp targets of the eleven settled, the distribution of the stars is two across chapters (both being the structural markers 【經】① and 【論】①, hung back through the star mechanism to the single place of definition in Chapter 67, that is, a general explanation that 「結構標記於宋宮二本俱缺」 tr. "the structural markers are lacking in both the Song and Palace editions", not a divergence of meaning peculiar to this chapter) and nine shared within the chapter itself. 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, eight, twenty-six, twenty-eight, thirty-two, thirty-three, thirty-five, thirty-six, thirty-seven, forty-seven, forty-eight, fifty-five, fifty-six, sixty-two, sixty-three, eighty-six, eighty-seven, one hundred and seventeen, and one hundred and nineteen of the ledger below).

Six entries of the CBETA revision layer (not of the type that sets traditional texts side by side · listed separately). Within this chapter's ledger of one hundred and fifty-six entries, six belong to the modern CBETA collation layer; their note type is the supplementing or revising type, and their reading contains a comparative note (pointing to the corresponding position in the electronic edition of another canon); it is neither a character of the main text of the base text nor another manuscript; the reader-facing text of this edition follows the reading of the current CBETA text. The list of the working base text records their comparative notes in round brackets, and this ledger keeps them as they stand. The six are:

〔T25 0623b14〕「瞋（QC044n0567_p0636b12）【CB】【磧乙-CB】｜嗔【大】」 tr. "chen ‘hatred’ (QC044n0567_p0636b12) (CB) (Qisha B-CB) | chen ‘hatred’, variant form (Taishō)" (entry two of the ledger below · the only one carrying the marker of the Qisha canon B text)
〔T25 0624c12〕「逐【CB】｜遂【大】」 tr. "zhu ‘pursue’ (CB) | sui ‘thereupon’ (Taishō)" (entry sixteen of the ledger below · a direct revision without a comparative note)
〔T25 0625b10〕「槃【CB】｜樂【大】」 tr. "pan (CB) | le (Taishō)" (entry twenty-nine of the ledger below · the same as above · the correction of 「涅槃」 tr. "nirvāṇa")
〔T25 0626b17〕「息（K14n0549_p1306a06）（T08n0223_p0366b12）【CB】【麗-CB】｜怠【大】｜息【宋】【元】【明】【宮】【聖】【石】」 tr. "xi ‘cease’ (K14n0549_p1306a06) (T08n0223_p0366b12) (CB) (Korean-CB) | dai ‘lazy’ (Taishō) | xi ‘cease’ (Song, Yuan, Ming, Palace, Shōgozō, Ishiyama)" (entry forty-two of the ledger below—its comparative notes name both the corresponding positions in the Korean Canon and in the sūtra explained, T223, and all six traditional texts read 「息」 tr. "cease"; of the six entries in this ledger, the one with the thickest evidence)
〔T25 0630a08〕「又（K14n0549_p1311a21）【CB】【麗-CB】｜天【大】」 tr. "you ‘again’ (K14n0549_p1311a21) (CB) (Korean-CB) | tian ‘heaven’ (Taishō)" (entry one hundred and four of the ledger below)
〔T25 0631b16〕「畏（K14n0549_p1313a22）（T25n1509_p0162b19）【CB】【麗-CB】｜異【大】」 tr. "wei ‘fear’ (K14n0549_p1313a22) (T25n1509_p0162b19) (CB) (Korean-CB) | yi ‘different’ (Taishō)" (entry one hundred and forty of the ledger below—one of its comparative notes is a parallel place in another fascicle of this treatise itself; recorded as it is)

The record closing the chapter at its end (the third point of the one-step lag · within the ledger). The note on the character 「蜜」 tr. "mi" at the end of the chapter〔T25 0632b10〕, 「蜜【大】｜蜜釋第六十七品下【聖】｜蜜釋第六十七品竟【石】」 tr. "mi (Taishō) | mi. Commentary on the sixty-seventh chapter, Last Part (Shōgozō) | mi. The commentary on the sixty-seventh chapter is finished (Ishiyama)" (entry one hundred and fifty-five of the ledger below)—the closing records at the end of the chapter in both the Shōgozō and the Ishiyama texts read 「第六十七」 tr. "sixty-seventh", mutually proving with the Ishiyama text in the note on the chapter title and the Shōgozō in the note on the continuation title of Fascicle 81 at three points (see Section IV). Entry one hundred and fifty-six below it, 「度【大】｜度經【石】」 tr. "du (Taishō) | du jing (Ishiyama)", is the proof that the Ishiyama text's fascicle-end title reads 「大智度經卷第八十一」 tr. "Great Wisdom-Crossing Sūtra, Fascicle Eighty-one".

The general collation ledger (a full reckoning of one hundred and fifty-six entries · the base text as it stands). Below they are listed in full in the order of their appearance in the base text, including the eleven star entries, the corresp target of each and the chapter to which it belongs being marked with the entry. The readings of the variant texts are kept side by side, while the main text still follows the reading of the current base text:

App entries (one hundred and fifty-six · in order of appearance in the base text · star-corresp marked with each entry)

〔T25 0623b08〕【經】【大】｜〔－〕【宋】【宮】(note on the presence or absence of a structural marker · star · corresp → note(0620018) = the note at〔T25 0620c20〕 of Chapter 67, "Inexhaustible Skilful Means" · shared across chapters · that note carries in addition the phrase 「不分卷【石】」 tr. "no division of the fascicle (Ishiyama)", which is not in the app layer · see the separate listing above)
〔T25 0623b14〕瞋（QC044n0567_p0636b12）【CB】【磧乙-CB】｜嗔【大】(CBETA revision layer · compared with the Qisha canon B text · 「嗔」 tr. "chen, variant form" corrected to 「瞋」 tr. "chen ‘hatred’" · see the separate listing above)
〔T25 0623b18〕言【大】｜口【石】
〔T25 0623c05〕他【大】｜他家【宋】【元】【明】【宮】
〔T25 0623c15〕恚【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0623c26〕菩薩【大】｜菩薩摩訶薩【宋】【元】【明】【宮】
〔T25 0623c29〕法【大】｜〔－〕【石】
〔T25 0624a05〕【論】【大】｜〔－〕【宋】【宮】(note on the presence or absence of a structural marker · star · corresp → note(0621008) = the note at〔T25 0621c12〕 of Chapter 67 · shared across chapters · see the separate listing above)
〔T25 0624a05〕末【大】｜未【宋】【元】【明】【宮】
〔T25 0624a07〕提【大】｜薩【石】
〔T25 0624a11〕緣【大】｜〔－〕【宋】【宮】
〔T25 0624b16〕報【大】｜報者【宋】【元】【明】【宮】
〔T25 0624b22〕身【大】｜〔－〕【石】
〔T25 0624b26〕戒【大】｜或【宋】【元】【明】【宮】【石】
〔T25 0624c02〕食【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0624c12〕逐【CB】｜遂【大】(CBETA revision layer · direct-revision type · see the separate listing above)
〔T25 0624c13〕者【大】｜者則【宋】【元】【明】【宮】
〔T25 0624c21〕屎【大】｜𮖎【石】
〔T25 0624c21〕污【大】｜汗【明】
〔T25 0624c27〕割【大】｜害【宋】【元】【明】【宮】
〔T25 0625a15〕自【大】｜一【宋】【元】【明】【宮】
〔T25 0625a19〕忍法【大】｜法忍【石】
〔T25 0625a21〕去【大】｜却【宋】【元】【明】【宮】
〔T25 0625a22〕德【大】｜得【宋】【元】【明】【宮】【石】
〔T25 0625a23〕螫【大】｜說【石】
〔T25 0625a25〕軟【大】｜濡【宮】【石】(note that is the target of a star · corresp source = entry twenty-eight below · shared within the chapter)
〔T25 0625a28〕說諸【大】｜諸說【宮】
〔T25 0625b01〕軟【大】｜濡【宮】【石】(star · corresp → note(0625006) = the note at〔T25 0625a25〕 in this chapter [entry twenty-six above] · shared within the chapter)
〔T25 0625b10〕槃【CB】｜樂【大】(CBETA revision layer · direct-revision type · 「涅樂」 tr. "niele" corrected to 「涅槃」 tr. "nirvāṇa" · see the separate listing above)
〔T25 0625b11〕有【大】｜者【宮】
〔T25 0626a02〕大智度論釋六度品第六十八之餘（卷八十一）【大】｜大智度論卷八十一釋第六十八品下攝五品【宋】｜大智度論卷第八十一釋第六十八品下攝五品【宮】｜大智度論卷八十一釋攝五品第六十八下【元】｜大智度論卷八十一釋六度相攝品第六十八之下有本作攝五品【明】｜大智度經論卷第八十一釋第六十七品下【聖】(note on the continuation title of Fascicle 81 · six forms set side by side · the Song, Palace, and Yuan editions use the name 「攝五品」 tr. "the chapter Containing the Five" · the Ming edition's own note 「有本作攝五品」 tr. "one text has ‘Containing the Five’" · the Shōgozō reads 「第六十七品下」 tr. "the sixty-seventh chapter, Last Part", one step behind · see Section IV)
〔T25 0626a09〕坐【大】｜〔－〕【宋】【元】【明】【宮】(note that is the target of a star · corresp source = entry thirty-three below · shared within the chapter)
〔T25 0626a18〕坐【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0626003) = the note at〔T25 0626a09〕 in this chapter [entry thirty-two above] · shared within the chapter · the sūtra explained has no character 「坐」 tr. "sit" at the same position · see Section IV)
〔T25 0626a18〕不【大】｜〔－〕【石】
〔T25 0626a26〕旬【大】｜延【宮】【聖】(note that is the target of a star · corresp source = entries thirty-six and thirty-seven below · two stars pointing together · shared within the chapter)
〔T25 0626a26〕旬【大】｜延【宮】【聖】(star · corresp → note(0626005) = the note at〔T25 0626a26〕 in this chapter [entry thirty-five above] · shared within the chapter)
〔T25 0626a27〕旬【大】｜延【宮】【聖】(star · corresp → note(0626005) · as above · shared within the chapter)
〔T25 0626a27〕世界【大】｜國土【石】
〔T25 0626b08〕支【大】｜枝【宋】【宮】【聖】【石】
〔T25 0626b12〕滅【大】｜〔－〕【宮】
〔T25 0626b14〕不【大】｜以【宮】
〔T25 0626b17〕息（K14n0549_p1306a06）（T08n0223_p0366b12）【CB】【麗-CB】｜怠【大】｜息【宋】【元】【明】【宮】【聖】【石】(CBETA revision layer · the comparative notes name both the Korean Canon and the sūtra explained, T223 · all six traditional texts read 「息」 tr. "cease" · see the separate listing above)
〔T25 0626b20〕若過十世界【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】(the six texts of Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama all lack the five characters 「若過十世界」 tr. "or passes beyond ten worlds" · the reading that results is precisely the reading of the sūtra explained · see Section IV)
〔T25 0626b21〕能【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】(the six texts all lack the character 「能」 tr. "able" · agreeing with the sūtra explained · see Section IV)
〔T25 0626c03〕住【大】｜行【宮】【聖】【石】(the three texts of Palace, Shōgozō, and Ishiyama read 「行」 tr. "practise" · precisely the reading of the sūtra explained · see Section IV)
〔T25 0626c22〕心【大】｜〔－〕【宋】【元】【明】【宮】(the four texts of Song, Yuan, Ming, and Palace lack the character 「心」 tr. "mind" · agreeing with the sūtra explained · see Section IV)
〔T25 0626c24〕土【大】｜國【石】(note that is the target of a star · corresp source = entry forty-eight below · shared within the chapter)
〔T25 0626c24〕土【大】｜國【石】(star · corresp → note(0626015) = the note at〔T25 0626c24〕 in this chapter [entry forty-seven above] · shared within the chapter)
〔T25 0627a02〕不【大】｜〔－〕【宋】【元】【明】【宮】(the four texts of Song, Yuan, Ming, and Palace lack the character 「不」 tr. "not" · pointing in the same direction as the sūtra explained · see Section IV)
〔T25 0627a02〕一切【大】｜〔－〕【宋】【元】【明】【宮】(the four texts of Song, Yuan, Ming, and Palace lack the two characters 「一切」 tr. "all" · pointing in the same direction as the sūtra explained · see Section IV)
〔T25 0627a08〕入【大】｜〔－〕【宋】【元】【明】【聖】(the four texts of Song, Yuan, Ming, and Shōgozō lack the character 「入」 tr. "enter" · agreeing with the sūtra explained · see Section IV)
〔T25 0627a10〕他【大】｜人【石】
〔T25 0627a16〕修行【大】｜行修【石】
〔T25 0627a29〕支【大】｜枝【宋】【宮】【聖】【石】
〔T25 0627b05〕世界【大】｜國【石】(note that is the target of a star · corresp source = entry fifty-six below · shared within the chapter)
〔T25 0627b06〕世界【大】｜國【石】(star · corresp → note(0627007) = the note at〔T25 0627b05〕 in this chapter [entry fifty-five above] · shared within the chapter)
〔T25 0627b07〕世界【大】｜國土【石】
〔T25 0627b17〕應【大】｜應觀【石】
〔T25 0627b26〕性【大】｜性不得【石】
〔T25 0627c05〕是【大】｜是是【聖】【石】
〔T25 0627c09〕佛【大】｜〔－〕【石】
〔T25 0627c12〕生【大】｜〔－〕【宋】【元】【明】【宮】(note that is the target of a star · corresp source = entry sixty-three below · shared within the chapter)
〔T25 0627c12〕生【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0627013) = the note at〔T25 0627c12〕 in this chapter [entry sixty-two above] · shared within the chapter)
〔T25 0627c14〕戒【大】｜戒因緣【元】【明】(the two texts of Yuan and Ming add the two characters 「因緣」 tr. "causes and conditions" · precisely the reading of the sūtra explained · see Section IV)
〔T25 0627c21〕坐【大】｜〔－〕【宮】
〔T25 0627c23〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】(the five texts of Song, Yuan, Ming, Palace, and Shōgozō lack the character 「諸」 tr. "these" · pointing in the same direction as the sūtra explained · see Section IV)
〔T25 0627c24〕受【大】｜受諸【宋】【元】【明】【宮】(the four texts of Song, Yuan, Ming, and Palace read 「受諸」 tr. "undergo all kinds of" · pointing in the same direction as the sūtra explained · see Section IV)
〔T25 0627c28〕羅【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628a09〕相【大】｜〔－〕【宮】
〔T25 0628a17〕九【大】｜無【石】
〔T25 0628a19〕想定【大】｜相空【聖】
〔T25 0628a22〕欲【大】｜欲離【元】【明】【石】
〔T25 0628a24〕從【大】｜〔－〕【宋】【宮】
〔T25 0628b02〕還【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628b05〕空【大】｜定【聖】
〔T25 0628b19〕為【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628b22〕【論】【大】｜〔－〕【宋】【宮】【聖】(note on the presence or absence of a structural marker · 【論】② · the Shōgozō also lacks it · no star)
〔T25 0628b23〕應【大】｜〔－〕【宮】【聖】【石】
〔T25 0628b29〕次第【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0628c02〕截割【大】｜割截【宋】【元】【明】【宮】
〔T25 0628c10〕廢【大】｜癡【聖】
〔T25 0628c19〕生【大】｜〔－〕【宋】【宮】【聖】
〔T25 0628c20〕未【大】｜求【聖】
〔T25 0629a14〕不【大】｜不能【宋】【元】【明】【宮】｜不憂【聖】
〔T25 0629a14〕若【大】｜苦【宮】
〔T25 0629a17〕相【大】｜〔－〕【明】【宮】【聖】【石】(note that is the target of a star · corresp source = entry eighty-seven below · shared within the chapter)
〔T25 0629a17〕相【大】｜〔－〕【明】【宮】【聖】【石】(star · corresp → note(0629003) = the note at〔T25 0629a17〕 in this chapter [entry eighty-six above] · shared within the chapter)
〔T25 0629a17〕即【大】｜〔－〕【元】【明】
〔T25 0629a17〕是【大】｜〔－〕【宮】
〔T25 0629b02〕足【大】｜得【宋】【元】【明】【宮】
〔T25 0629b07〕梨【大】｜黎【宋】【宮】｜犁【元】【明】
〔T25 0629b24〕以多【大】｜多以【石】
〔T25 0629b26〕直【大】｜具【元】【明】
〔T25 0629c07〕集【大】｜業【宋】【元】【明】【宮】
〔T25 0629c09〕所【大】｜邪【元】【明】【石】
〔T25 0629c09〕知【大】｜得【石】
〔T25 0629c10〕相【大】｜〔－〕【宋】【元】【明】
〔T25 0629c10〕時【大】｜〔－〕【宮】
〔T25 0629c13〕之【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0629c21〕便【大】｜使【聖】
〔T25 0629c27〕攝【大】｜攝使【石】
〔T25 0630a01〕加【大】｜如【聖】
〔T25 0630a04〕進【大】｜懃【石】
〔T25 0630a08〕又（K14n0549_p1311a21）【CB】【麗-CB】｜天【大】(CBETA revision layer · compared with the Korean Canon · 「天」 tr. "heaven" corrected to 「又」 tr. "again" · see the separate listing above)
〔T25 0630a13〕心故【大】｜故心【宋】【元】【明】【宮】
〔T25 0630a18〕深【大】｜深有【宋】【元】【明】【宮】
〔T25 0630a23〕息【大】｜怠【宋】【元】【明】【宮】
〔T25 0630a27〕以【大】｜以故【宋】【元】【明】【宮】
〔T25 0630b01〕切【大】｜切相【聖】
〔T25 0630b02〕入【大】｜八【宮】
〔T25 0630b06〕軟【大】｜渜【石】
〔T25 0630b12〕般若【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0630b16〕詈【大】｜〔－〕【聖】
〔T25 0630b23〕又【大】｜人【聖】
〔T25 0630b24〕不【大】｜〔－〕【石】
〔T25 0630b24〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0630b26〕超【大】｜士踔【元】【明】(note that is the target of a star · corresp source = entry one hundred and nineteen below · shared within the chapter)
〔T25 0630b26〕丈數【大】｜數丈【聖】
〔T25 0630b27〕超【大】｜士踔【元】【明】(star · corresp → note(0630015) = the note at〔T25 0630b26〕 in this chapter [entry one hundred and seventeen above] · shared within the chapter)
〔T25 0630c04〕傾【大】｜須【石】
〔T25 0630c09〕妄想【大】｜妄相【石】
〔T25 0630c09〕二【大】｜二入【宋】【元】【明】【宮】
〔T25 0630c19〕不【大】｜一【聖】【石】
〔T25 0630c29〕非【大】｜於【聖】【石】
〔T25 0631a03〕生【大】｜生故【元】【明】
〔T25 0631a10〕戒【大】｜戒已【石】
〔T25 0631a16〕動【大】｜懃【宮】【聖】
〔T25 0631a19〕燈【大】｜鐙【宋】【元】【宮】
〔T25 0631a19〕別【大】｜茄【宋】【元】【明】【聖】【石】｜莂【宮】(in 「受記別」 tr. "received the prediction", the character 「別」 tr. "bie" is read 「茄」 tr. "jia" by the five texts of Song, Yuan, Ming, Shōgozō, and Ishiyama · the Palace edition reads 「莂」 tr. "bie" · the story cited from the Sūtra of Holding the Mind · see Section III)
〔T25 0631a22〕特【大】｜持【聖】
〔T25 0631a22〕即【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0631a23〕故【大】｜〔－〕【宮】
〔T25 0631a25〕多【大】｜多有【石】
〔T25 0631a25〕能厭【大】｜厭【宋】【元】【明】｜能【石】
〔T25 0631a25〕禪樂【大】｜〔－〕【宋】【宮】
〔T25 0631b03〕勝【大】｜降【宮】【聖】
〔T25 0631b07〕時【大】｜時戒【石】
〔T25 0631b12〕者【大】｜者相【元】【明】
〔T25 0631b15〕定【大】｜〔－〕【石】
〔T25 0631b16〕畏（K14n0549_p1313a22）（T25n1509_p0162b19）【CB】【麗-CB】｜異【大】(CBETA revision layer · one of the comparative notes is a parallel place in another fascicle of this treatise itself · 「異」 tr. "different" corrected to 「畏」 tr. "fear" · see the separate listing above)
〔T25 0631c05〕功【大】｜大功【石】
〔T25 0631c05〕愛戒【大】｜戒【宋】【元】【明】【宮】【石】｜〔－〕【聖】
〔T25 0631c08〕愛【大】｜受【石】
〔T25 0631c10〕洗【大】｜〔－〕【宋】【宮】
〔T25 0631c17〕我【大】｜〔－〕【宋】【宮】
〔T25 0631c17〕即布【大】｜布即【聖】【石】
〔T25 0631c20〕得【大】｜得入【元】【明】【石】
〔T25 0632a01〕後【大】｜復【石】
〔T25 0632a06〕廢【大】｜離【宋】【元】【明】【宮】
〔T25 0632a09〕時【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0632a23〕心【大】｜〔－〕【宋】【宮】
〔T25 0632b01〕口【大】｜口意【聖】【石】
〔T25 0632b08〕起【大】｜超【宮】
〔T25 0632b10〕足【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0632b10〕蜜【大】｜蜜釋第六十七品下【聖】｜蜜釋第六十七品竟【石】(the closing records at the end of the chapter in both the Shōgozō and Ishiyama texts read 「第六十七」 tr. "sixty-seventh" · the third point of the one-step lag · see Section IV)
〔T25 0632b11〕度【大】｜度經【石】(the Ishiyama text's fascicle-end title reads 「大智度經卷第八十一」 tr. "Great Wisdom-Crossing Sūtra, Fascicle Eighty-one" · the double track of the Ishiyama text's fascicle numbering · see Section IV)

大智度論 六度相攝品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Six Perfections Contain One Another

總說