大智度論 大方便品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Great Skilful Means

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 82 and 83. The chapter title 「大智度論釋大方便品第六十九」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Great Skilful Means, the Sixty-ninth"〔T25 0632b14〕 stands at the head of Fascicle 82 (a title raised at the opening of the fascicle, of a different type from the chapter title of Chapter 61, which stands within a fascicle); below the title is the interlinear note 「卷八十二」 tr. "Fascicle Eighty-two", and on the following lines come the author's signature 「聖者龍樹造」 tr. "Composed by the noble Nāgārjuna"〔T25 0632b17〕 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 0632b18〕; the place where the preceding chapter, "The Six Perfections Contain One Another", the Sixty-eighth, ends is precisely the place where this chapter begins. At the fascicle-end title of Fascicle 82, 「大智度論卷第八十二」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-two"〔T25 0639b30〕, this chapter is not yet finished, and Fascicle 83 takes it up with the continuation title 「大智度論釋大方便品第六十九之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Great Skilful Means, the Sixty-ninth, continued"〔T25 0639c03〕, below which the author's and translator's signatures appear again. The wording of the two author's signatures differs: Fascicle 82 has 「聖者龍樹造」 tr. "Composed by the noble Nāgārjuna"〔T25 0632b17〕, while Fascicle 83 has 「聖者龍樹菩薩造」 tr. "Composed by the noble Bodhisattva Nāgārjuna"〔T25 0639c06〕, with the two characters 「菩薩」 tr. "bodhisattva" in addition; this apparatus has taken both places afresh from the base text character by character and records them as they are, without unifying them on the texts' behalf. The chapter ends at the close of the sentence 「緣，先略說，後廣說」 tr. "As for conditions, they are first spoken of briefly, and afterwards spoken of extensively"〔T25 0641c05〕, and the next chapter, "The Three Wisdoms", the Seventieth, begins〔T25 0641c06〕.

The whole chapter has thirteen thousand and five pure Chinese characters (the value of a mechanical recount · this apparatus takes it as the reference value of first priority); this apparatus divides it into three units, the First Part (Sūtra ① of Fascicle 82), the Middle Part (Treatise ① of Fascicle 82), and the Last Part (Sūtra ② and Treatise ② of the continuation of Fascicle 83), counted separately as four thousand six hundred and fifty-two, five thousand five hundred and thirty-five, and two thousand eight hundred and eighteen, whose sum, thirteen thousand and five, agrees exactly with the tool's value, with a difference of zero—not of the same type as the gap in counting, ‘structural lines do not enter the tool's count’, habitually seen in the apparatus of Chapters 38 to 61, because the three units of this chapter are a division with zero drift: the structural lines of the chapter title, the two signatures of author and translator, the fascicle-end title, and the continuation title all belong to their own units, and not a single line falls outside the units.

How the cutting points are taken: the base text's own fascicle boundary (the fascicle-end title of Fascicle 82〔T25 0639b30〕 / the continuation title of Fascicle 83〔T25 0639c03〕) is the cutting point of first priority; but the Fascicle 82 section alone has ten thousand one hundred and eighty-seven pure Chinese characters (four thousand six hundred and fifty-two plus five thousand five hundred and thirty-five), still above the threshold for division, and so within Fascicle 82 one goes down a further level and takes the point where the 【經】【論】 markers change〔T25 0635c05〕 as the second cutting point—this place is both the boundary between sūtra text and treatise explanation and a change in the type of speaker (the Buddha's speaking turns into the treatise-author's explanation), a structural boundary of the base text itself, not an arbitrary cut. Hence the three-unit pattern of ‘Fascicle 82 divided in two, Fascicle 83 standing alone’; the great disparity in character count between the fascicles (ten thousand one hundred and eighty-seven against two thousand eight hundred and eighteen, about three point six to one) is the actual state of this chapter, and is recorded as it is.

The structure is two sūtra sections and two treatise sections, alternating in one round: Sūtra ① begins〔T25 0632b19〕 (Fascicle 82), Treatise ① begins〔T25 0635c05〕 (Fascicle 82), Sūtra ② begins〔T25 0639c08〕 (after the continuation title of Fascicle 83), and Treatise ② begins〔T25 0640c07〕 (Fascicle 83). Both treatise sections open the treatise with 「釋曰：」 tr. "The explanation says:" (a different type from the two treatise sections of Chapter 61, which open the treatise directly with 「問曰：」 tr. "Question:"; recorded as it is, without forcing an explanation). The top-level questions and answers number nine groups in all, seven groups in the Middle Part and two groups in the Last Part—this apparatus has recounted 「問曰：」 tr. "Question:" and 「答曰：」 tr. "Answer:" character by character in the stream of Chinese characters of each of the two units separately: seven / seven in the Middle Part, two / two in the Last Part, the two numbers symmetrical with nothing missing. In addition there are three citations of divergent views in the form 「有人言」 tr. "someone says": one in Treatise ①〔T25 0637a27〕 (「復有人言」 tr. "someone further says"), and two in Treatise ②〔T25 0641a19〕 (「有人言」 tr. "someone says") and〔T25 0641c04〕 (「復有人言」 tr. "someone further says"); these cite divergent views in narrative style, not in the ‘Question / Answer’ format, and are not counted among the nine groups. In the Sūtra ① section the speakers alternate more than fifty times (Subhūti asks and the Buddha answers, back and forth), the section of the highest density of dialogue in the whole chapter; Sūtra ②, by contrast, stops after one question and one answer: its opening words, 「世尊！是門，利根菩薩摩訶薩所入」 tr. "World-Honored One! This gate is what the bodhisattva-mahāsattva of keen faculties enters"〔T25 0639c08〕, are Subhūti's (Treatise ② itself restates them as 「須菩提意：以四種門雖安隱，以甚深故，利根者乃得入」 tr. "Subhūti's meaning is: though the four kinds of gate are peaceful and secure, because they are very deep, only those of keen faculties can enter"〔T25 0640c07〕, and the Buddha's answer below it as 「無不入者。」 tr. "There is none who does not enter.", the attribution of speakers being marked by the treatise-author himself); from the Buddha's answer beginning at〔T25 0639c09〕 up to before the starting point of Treatise ②〔T25 0640c07〕 no further question is inserted, and this is the only one-directional long teaching section in the whole chapter.

II. Terms Examined

Skilful means · the great skilful means. Where the chapter title comes from, and the backbone of the whole chapter. This treatise's base text has 「大方便品」 tr. "The Great Skilful Means", while the four texts of the Song, Yuan, Palace, and Ming have 「方便品」 tr. "Skilful Means", and the side of the sūtra explained runs exactly the other way (see Section IV for details). Sūtra ① at its very opening frames its question with ‘accomplishing the power of skilful means’; what Subhūti asks is 「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"〔T25 0632b19〕—he does not ask about the substance of skilful means, but first asks how long or short the time of skilful means has been, and this is the thrust of the meaning set up in this chapter. Treatise ①, explaining what 「方便」 tr. "skilful means" refers to, answers directly by listing the merits of the stage of fruition: 「方便者，所謂金色身、三十二相」 tr. "What is called skilful means is the golden-coloured body, the thirty-two marks"〔T25 0636c14〕, and so on down to the ten powers, the four fearlessnesses, the eighteen unshared dharmas, the omniscience of all kinds, great kindness and great compassion, and it sums up their use as 「得如是力，假令妄語，人猶當信，何況實語」 tr. "having obtained such power, even if he were to speak falsely, people would still believe him, how much more when he speaks the truth"〔T25 0636c19〕—skilful means is not a clever scheme; it is being complete in the dharmas of the Buddha and thereafter being able to win the trust of beings. Treatise ② further fixes its boundary by 「不證」 tr. "not realising": 「方便名欲成辦其事，能具足因緣多少得所，於中不令有失」 tr. "Skilful means names wishing to accomplish a matter, being able to make the causes and conditions complete, in the right measure of more and less, and within it not letting there be any loss"〔T25 0641b15〕, and its place of proof is 「如菩薩雖行空，不證實際；雖行福德，亦復不著」 tr. "as the bodhisattva, though he practises emptiness, does not realise the limit of reality; though he practises merit, he also does not cling"〔T25 0641b17〕.

The three questions on accomplishing the power of skilful means. The three questions and three answers at the opening of Sūtra ①, which this apparatus records as the steps of this chapter: asked how long since the mind was aroused, he answers 「是菩薩摩訶薩能成就方便力者，發心已來無量億阿僧祇劫」 tr. "This bodhisattva-mahāsattva who is able to accomplish the power of skilful means has, since arousing the mind, passed immeasurable koṭi of asaṃkhyeya kalpas"〔T25 0632b21〕; asked how many buddhas he has made offerings to, he answers 「供養如恒河沙等諸佛」 tr. "he has made offerings to buddhas as many as the sands of the Ganges"〔T25 0632b24〕; asked what roots of goodness he has planted, he answers 「從初發意已來，於檀波羅蜜無不具足」 tr. "from the first arousing of intent onward, in dānapāramitā nothing that is not fulfilled"〔T25 0632b27〕. Treatise ① opens each of them up: of the long time since arousing the mind it says 「除大菩薩，於餘眾生無量億阿僧祇劫」 tr. "leaving aside the great bodhisattvas, and compared with the rest of beings, immeasurable koṭi of asaṃkhyeya kalpas"〔T25 0635c09〕; the one who aroused the mind long ago and yet has not seen the Buddha is explained by 「大罪因緣覆心故不見佛」 tr. "because the causes and conditions of great sin have covered his mind, he does not see the Buddha"〔T25 0635c11〕; and for planting roots of goodness it sets a boundary—「若以深心行六波羅蜜，為阿耨多羅三藐三菩提故作功德」 tr. "if one practises the six perfections with a deep mind and makes merit for the sake of anuttarā samyaksaṃbodhi"〔T25 0635c17〕—this is called ‘planting roots of goodness’.

The name of pāramitā. The pivotal phrase of the first half of this chapter. Sūtra ① sets the pattern: the five perfections, 「若離般若波羅蜜，不得波羅蜜名字」 tr. "if they are apart from prajñāpāramitā, do not obtain the name of pāramitā"〔T25 0632c08〕, and conversely 「因般若波羅蜜，五波羅蜜得波羅蜜名字」 tr. "because of prajñāpāramitā, the five perfections obtain the name of pāramitā"〔T25 0633b10〕. Treatise ① sets out the reason: 「菩薩雖行五波羅蜜，不得般若波羅蜜，不得名波羅蜜，以不破著心故」 tr. "Though the bodhisattva practises the five perfections, if he does not obtain prajñāpāramitā they do not obtain the name of pāramitā, because the clinging mind is not broken"〔T25 0636a13〕; it further judges that the five perfections that have not entered prajñā are 「但名為行善法，有量有盡故」 tr. "only called one who practises wholesome dharmas, because they are measured and have an end". Therefore the 「名字」 tr. "name" of this chapter is not an empty name; it is the boundary between the measured and the immeasurable.

Sarvajñā · another name for prajñā. Treatise ① sets itself a question: the five perfections are like the many streams, and prajñā should be like the great sea; why then does the sūtra say that the five perfections are protected by prajñā and enter sarvajñā? The answer says: 「薩婆若即是般若異名」 tr. "sarvajñā is another name for prajñā"〔T25 0636b15〕; the merit of the five perfections, entering prajñā, at once obtains pure prajñā; because prajñā is pure one obtains the Buddha path, and its name is changed to sarvajñā. Therefore 「入薩婆若」 tr. "entering sarvajñā" is precisely 「入般若」 tr. "entering prajñā", and there is no separate thing that is entered.

Neither taking nor giving up · not thinking · not abiding. Sūtra ① speaks of the practising marks of prajñā by a threefold negation: prajñā, with regard to all dharmas, 「無法可取、無法可捨」 tr. "has no dharma that can be taken and no dharma that can be given up"〔T25 0633c03〕; not taking is precisely not thinking, 「以念故著欲界、色界、無色界，不念故無所著」 tr. "Because of thinking one clings to the desire realm, the form realm, and the formless realm; because of not thinking there is nothing one clings to."〔T25 0633c22〕; because of not thinking one does not abide, 「不著故不住」 tr. "because of not clinging one does not abide"〔T25 0633c28〕. Treatise ① explains its necessity by the likeness of cause and fruit: since the dharma that is practised is ultimately empty, the mind that practises should also have nothing to be attained and no place of abiding, 「因果相似故」 tr. "because cause and fruit are alike".

The three losings. The vital point of this chapter, which Sūtra ① itself lists and Treatise ① itself marks with a number. The first is clinging to ultimate emptiness: 「若如是取相，則遠離般若波羅蜜」 tr. "if he grasps at marks in this way, he is far from prajñāpāramitā"〔T25 0634a04〕, which Treatise ① judges thus: 「是菩薩以我心外著空、內著我，不如般若行，故言遠離般若」 tr. "this bodhisattva, with the mind of self, clings outwardly to emptiness and inwardly to the self, and does not practise as prajñā is practised; therefore it is said that he is far from prajñā"〔T25 0637c03〕. The second is clinging to being without nature and taking it for the obtaining of prajñā: 「上以著空故失，今以破空得般若，而著般若無性故失，失故不得受記」 tr. "above, he lost because he clung to emptiness; now, having broken emptiness and obtained prajñā, he loses because he clings to prajñā's being without nature; because he loses, he does not receive the prediction"〔T25 0637c05〕. The third is clinging to the path the Buddha practised: the bodhisattva thinks 「諸佛知諸法無受相故，得阿耨多羅三藐三菩提」 tr. "the buddhas, because they knew that dharmas have no mark of receiving, obtained anuttarā samyaksaṃbodhi" and discloses it to others, and this too is losing; the sūtra itself breaks it, saying 「佛於諸法無所知、無所得，亦無法可說」 tr. "the Buddha, with regard to dharmas, has nothing he knows and nothing he attains, and has no dharma that can be spoken"〔T25 0634a16〕. Treatise ① gathers them in, saying 「菩薩著畢竟空、著無性、著菩薩所行道，佛說三種皆失」 tr. "The bodhisattva clings to ultimate emptiness, clings to being without nature, clings to the path the bodhisattva practises; the Buddha says that all three kinds are losing"〔T25 0638a04〕. That by which one attains is likewise only one sentence: 「無所得故不貪貴佛、不輕賤餘人，於一切眾生其心平等」 tr. "because of nothing to be attained, he does not covet and prize the Buddha and does not slight and despise other people; towards all beings his mind is equal"〔T25 0638a10〕.

The brief and extensive marks · the four gates. The final phase of Sūtra ①. The Buddha answers the question ‘how does one know the brief and extensive marks of all dharmas’ with four dharmas: knowing the mark of suchness—「色如相，無生、無滅、無住異，是名色如相」 tr. "the mark of suchness of form is without arising, without ceasing, without abiding-and-changing; this is named the mark of suchness of form"〔T25 0635b11〕; knowing the limit of reality—「無際是名實際」 tr. "being without limit is called the limit of reality"〔T25 0635b16〕; knowing the nature of dharmas—「色性是名法性，是性無分、無非分」 tr. "the nature of form is called the nature of dharmas; this nature is without parts and without non-parts"〔T25 0635b19〕; knowing neither joined nor dispersed—「是諸法自性無，云何有合有散」 tr. "these dharmas are without self-nature—where would there be joining, where dispersing?"〔T25 0635b26〕. Treatise ① explains 「非際是實際」 tr. "the non-limit is the limit of reality"〔T25 0639b04〕 by saying 「無相可取，無定法可著」 tr. "there is no mark that can be taken, no fixed dharma that can be clung to", and explains 「無分、無非分」 tr. "without parts and without non-parts" by saying 「無分者，不可示此示彼，無分別、無相、無量」 tr. "what is called without parts is that one cannot point out this or point out that; it is without discrimination, signless, and immeasurable"〔T25 0639b07〕, while 「無非分」 tr. "without non-parts" is not clinging to this signless and immeasurable, so as to break the dharma of the mark of measure; it further judges that the reason the nature of dharmas is not seen lies in the two matters 「有相、有量為麁，無相、無量為細」 tr. "having marks and having measure is coarse; being signless and immeasurable is subtle", both of which obstruct. Treatise ① also sets itself the difficulty 「眼見二指有合散」 tr. "the eye sees two fingers joining and dispersing", and breaks it in three layers: the finger has no fixed dharma, a small part joining is not joining, and the finger and its parts are neither one nor different.

The brief gathering of prajñāpāramitā. Where the eye of the chapter lies. After the four gates Subhūti makes the concluding words himself: 「是名菩薩摩訶薩略攝般若波羅蜜」 tr. "this is called the bodhisattva-mahāsattva's brief gathering of prajñāpāramitā"〔T25 0635b29〕, and further judges how wide are those who train in it: 「初發意菩薩摩訶薩應學，乃至十地菩薩摩訶薩亦應學」 tr. "the bodhisattva-mahāsattva who has first aroused intent should train, and so on up to the bodhisattva-mahāsattva of the ten grounds should also train"〔T25 0635c01〕. Treatise ① glosses by 「安隱道」 tr. "the path of peace and security" the reason everyone can train in it: 「略攝聞是安隱道故，一切菩薩所應學」 tr. "because the brief gathering, when heard, is the path of peace and security, it is what all bodhisattvas should train in"〔T25 0639b28〕. 「略攝」 tr. "brief gathering" does not mean summarising the essentials—Treatise ① says plainly that both the brief and the extensive marks are obtained by knowing the four dharmas of suchness, the nature of dharmas, the limit of reality, and neither joined nor dispersed; therefore 「略攝」 tr. "brief gathering" is gathering into the four gates, not leaving out the extensive.

This gate. The opening words of Fascicle 83 come on from the four gates: 「世尊！是門，利根菩薩摩訶薩所入」 tr. "World-Honored One! This gate is what the bodhisattva-mahāsattva of keen faculties enters"〔T25 0639c08〕. The Buddha does not allow him that limit: 「鈍根菩薩亦可入是門，中根菩薩、散心菩薩亦可入是門；是門無礙」 tr. "the bodhisattva of dull faculties can also enter this gate; the bodhisattva of middling faculties and the bodhisattva of scattered mind can also enter this gate; this gate is without obstruction"〔T25 0639c09〕; only 「懈怠、少精進、妄憶念、亂心者所不能入」 tr. "the lazy, those of little vigour, those of false recollection, and those of disordered mind cannot enter it"〔T25 0639c11〕. Treatise ② explains its eight dharmas by the eightfold noble path: 「不懈怠者是正精進，不妄念者是正念，不亂心者是正定」 tr. "not being lazy is right vigour, not recollecting falsely is right mindfulness, not having a disordered mind is right concentration"〔T25 0640c12〕, the four gates of suchness and the rest are right view, and right view and the rest abiding securely is the practice of the precepts; it further judges the difference between the two persons—「須菩提小乘智短故」 tr. "Because Subhūti's knowledge, being of the Small Vehicle, is short."〔T25 0640c15〕 he says only that those of keen faculties can enter, and 「佛大乘大智故」 tr. "because the Buddha is of the Great Vehicle and of great knowledge"〔T25 0640c16〕 he says that those of middling and dull faculties too, with the eight dharmas coming together, can enter these four gates; as to why this is so, Treatise ② attributes it to compassion—「佛此中以大悲氣故說」 tr. "here the Buddha, because of the breath of great compassion, says"〔T25 0640c18〕 that those of middling and dull faculties can all obtain entry. The 「無礙」 tr. "without obstruction" of this chapter lies not in the dharma's being easy, but in the gate's not choosing people.

The items of knowing well. The long list at the end of Sūtra ②, which begins from 「當知是菩薩善知字門、善知非字門」 tr. "one should know that this bodhisattva knows well the gates of letters and knows well what are not gates of letters"〔T25 0640a27〕 and stops at 「善知分別三乘」 tr. "knows well how to distinguish the three vehicles", setting out item by item the bodhisattva's knowing. Treatise ② glosses them item by item and does not speak loosely: the gates of letters are 「如文字陀羅尼中說」 tr. "as is said in the dhāraṇī of letters"〔T25 0641a03〕; what are not gates of letters are 「非字名如、法性、實際，此中無文字」 tr. "not-letters means suchness, the nature of dharmas, and the limit of reality: within these there are no letters"〔T25 0641a04〕; the reason for obtaining the two lies in merit—「集諸福德道故，善知字；破福德中顛倒故，善知無字」 tr. "because of the path of gathering merits, he knows letters well; because of breaking the inversion within merit, he knows non-letters well"〔T25 0641a07〕. Giving up the path is 「菩薩從一地至一地，捨下地不憂，得上地不貪」 tr. "the bodhisattva, going from one ground to another, gives up the lower ground without grief and obtains the higher ground without greed"〔T25 0641a13〕, and not giving up the path is abiding in this ground. The items of the stages of fruition are also glossed word by word: 「善知須陀洹者，人也；須陀洹道者，見諦道也」 tr. "knowing well the srota-āpanna speaks of the person; the path of the srota-āpanna is the path of seeing the truths"〔T25 0641a16〕, and the fruit is the sixteenth mind, the mental-factor dharmas, the precepts without outflows, and such dharmas.

The eleven wisdoms. After Sūtra ②'s 「善知諸根」 tr. "knows well the faculties" come the eleven items of wisdom (wisdom, swift wisdom, powerful wisdom, keen wisdom, emerging wisdom, penetrating wisdom, broad wisdom, deep wisdom, great wisdom, unequalled wisdom, jewel wisdom)〔T25 0640b28〕, and Treatise ② gives the meaning item by item: the general mark is called wisdom; 「疾慧者，速知諸法」 tr. "swift wisdom is knowing dharmas quickly"〔T25 0641a23〕; what is swift but weak in strength is like a horse, and what has strength but is not keen is 「譬如鈍斧雖有大力，不能破物」 tr. "as a blunt axe, though it has great strength, cannot split things"〔T25 0641a25〕; 「出慧者，於種種難中能自拔出」 tr. "emerging wisdom is being able, amid various difficulties, to pull oneself out"〔T25 0641a26〕; 「達慧者，究盡通達」 tr. "penetrating wisdom is thoroughly penetrating to the end"〔T25 0641a27〕; broad wisdom is knowing without exception the scriptures, books, treatises, and discussions of both the path and the world; 「深慧者，觀一切法無量、無相、不可思議」 tr. "deep wisdom is contemplating all dharmas as immeasurable, signless, and inconceivable"〔T25 0641b01〕; great wisdom is being complete in all the wisdoms above; 「無等慧者，於般若中不著般若」 tr. "unequalled wisdom is, within prajñā, not clinging to prajñā"〔T25 0641b06〕; 「寶慧者，如如意寶，自無定色，隨前物而變」 tr. "jewel wisdom is like the wish-fulfilling jewel, which has no fixed colour of its own but changes according to the thing before it"〔T25 0641b09〕. This apparatus has counted these eleven items back character by character against the original list of Sūtra ② and obtains eleven, not ten; Treatise ②'s glosses speak of the two items powerful and keen together, and below deep wisdom bring out separately a further sense, 「世間深智慧」 tr. "worldly deep wisdom", so that the number of items glossed and the number of items listed need not correspond one to one; recorded as it is.

III. Similes and Stories

The key similes of this chapter fall into four bundles: in Sūtra ①, the bundle of similes for prajñā guiding the five perfections (nine similes brought up in a row); in Sūtra ①, the bundle of similes for prajñā as highest and for training in prajñā (one colour at Sumeru, the jewel of the precious maiden, planting fruit, the great sea, the archer, the four kinds of troops, the good driver); in Treatise ①, the bundle explaining losing and attaining (the stalwart general, the general obtaining the renown, foul weeds among the grain, the brave warrior entering battle, the grown man laughing at his childhood, earth, water, wind, and space, the tree and its fruit); and in Treatise ②, the bundle explaining the capacities of faculties and the items of wisdom (the clear and cool pool, the blunt axe, the fledgling, the wish-fulfilling jewel, the merchant waiting for the company, the parents beating a child). The similes of the sūtra all serve to show the superiority of prajñā; the similes of the treatise all serve to guard against the practitioner's losing, and the two, matched with each other, are precisely the backbone of the two Chinese characters 「方便」 tr. "skilful means" of this chapter.

The nine similes (given by Sūtra ① itself · brought up in a row as one bundle). Beginning from 「譬如日月周行，照四天下，多有所益」 tr. "It is as the sun and moon go round, illuminating the four continents and greatly benefiting them"〔T25 0632c03〕, nine similes are brought up in a row to make clear the use of prajñā for the five perfections: the sun and moon illuminating the four continents; the wheel-jewel of the wheel-turning sage king; 「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"〔T25 0632c10〕, with the woman who has a husband being hard to encroach upon; the general fully equipped with armour and weapons; the lesser kings attending at court in due season; the many rivers and myriad streams all entering the Ganges; 「譬如人之右手，所作事便」 tr. "It is as a person's right hand, with which what is done is convenient"〔T25 0632c20〕, while doing things with the left hand is inconvenient; the many streams entering the sea and becoming one taste; and the four kinds of troops of the wheel-turning sage king with the wheel-jewel leading in front. Their conclusion lies in 「導五波羅蜜到薩婆若，常是中住，不過其處」 tr. "it guides the five perfections to reach sarvajñā, and constantly abides therein, not passing beyond its place"〔T25 0632c28〕. Treatise ① explains the similes one by one: the simile of the sun and moon takes the sense of the two breaths bringing things to completion, 「月是陰氣，日是陽氣，二氣和合故萬物成長」 tr. "the moon is the yin breath and the sun is the yang breath; because the two breaths come together, the myriad things grow"〔T25 0636a04〕, and though people have eyes, without the sun and moon they see nothing: 「眾生雖有世俗善根利智，不得般若波羅蜜照明，尚不得二乘」 tr. "though beings have worldly roots of goodness and keen knowledge, if they do not obtain the illumination of prajñāpāramitā, they cannot obtain even the two vehicles"〔T25 0636a10〕; the simile of the woman without a husband is restricted to the mind, 「若菩薩乃至能自以身命布施，若無般若，其心易破，如無夫之婦」 tr. "if a bodhisattva is able even to give his own body and life, yet has no prajñā, his mind is easily broken, like a wife without a husband"〔T25 0636a14〕; for the simile of the right hand Treatise ① changes the wording to 「譬如人之右手，自然穩便」 tr. "It is as a person's right hand, which is naturally steady and convenient"〔T25 0636b20〕; and the simile of the wheel-jewel leading in front is matched with the guide, 「如導師在前，餘伴隨逐，進止取捨，皆隨導師，不得自在」 tr. "as the guide is in front and the other companions follow him; advancing or halting, taking or leaving, all follow the guide and are not their own masters"〔T25 0636b23〕. Jizang counts this bundle as 「十譬」 tr. "ten similes"〔X24n0451 0320b01〕; his way of counting differs slightly in division and combination from the nine items listed in this apparatus; recorded side by side without judgement; see "VI. Divergent Readings of the Masters" for details.

The simile of the stalwart general and his weapons (Treatise ① changing the sūtra's simile of the general). Sūtra ① has the general with armour and weapons; Treatise ① has the stalwart general: 「譬如健將，善知戰法，器仗具足，不畏怨敵」 tr. "It is as a stalwart general who knows well the methods of battle and has his weapons complete does not fear enemies"〔T25 0636a25〕, and at once matches the terms of its simile itself—「健將即是菩薩，器仗是般若」 tr. "The stalwart general is precisely the bodhisattva; the weapons are prajñā."〔T25 0636a26〕. As to those who cannot ruin him, Treatise ① points them out one by one: those of overweening pride are those who 「未得聖道，意謂已得」 tr. "have not yet obtained the noble path, yet in their minds think they have already obtained it", the brahmin ascetics of the outsiders' paths, Māra's people, and so on up to the bodhisattva caṇḍāla (the marks of this person Treatise ① does not set up itself but ties to another chapter; see Section VII).

One colour at Sumeru · the jewel of the precious maiden (given by Sūtra ① · taken up by Treatise ①). The non-difference of the perfections Sūtra ① illustrates by bodies of colour reaching the mountain: 「譬如種種色身，到須彌山王邊，皆同一色」 tr. "It is as bodies of various colours, on reaching the side of Mount Sumeru, the king of mountains, all alike become one colour"〔T25 0633b11〕; Treatise ① takes it up and adds the safeguard of a question and answer—one may not, because of their being of one colour, say that the mountain is not enough to be called great: 「五波羅蜜未入般若時，有差別；既入般若，則無差別」 tr. "when the five perfections have not yet entered prajñā, there is difference; once they have entered prajñā, there is no difference"〔T25 0636c28〕. The highest place of prajñā is illustrated by the jewel of the precious maiden: Sūtra ① has the jewel of the precious maiden among the many women of Jambudvīpa as foremost, highest, and most wondrous, and Treatise ① condenses its wording into 「譬如玉女寶，於眾女中最為第一」 tr. "it is as the jewel of the precious maiden is, among all women, the foremost".

The simile of planting fruit (given by Sūtra ① · Treatise ① matching its four matters). Sūtra ① illustrates by seeds the training in and practice of the six perfections: 「譬如士夫欲食菴羅果、若波羅那婆果，當種其子」 tr. "It is as a man who wishes to eat the āmra fruit or the boluonapo fruit should plant its seed"〔T25 0634c23〕, water it and guard it in due season, and when the seasons come together he obtains the fruit to eat. Treatise ① matches them one by one: 「樹是般若波羅蜜，菓是阿耨多羅三藐三菩提」 tr. "the tree is prajñāpāramitā, and the fruit is anuttarā samyaksaṃbodhi"〔T25 0638b28〕, the person is the practitioner, and the water is the five perfections—the four matters having been matched, one plants the seed of prajñā and waters it with the five perfections, and the fruit comes of itself in its season; this is the real sense of what the sūtra calls 「當種其子」 tr. "should plant its seed".

The archer's bow and arrows that are as he wishes (given by Sūtra ① · Treatise ① inferring what cannot ruin him). 「譬如射師，執如意弓箭，不畏怨敵」 tr. "It is as an archer, holding a bow and arrows that are as he wishes, does not fear hostile enemies"〔T25 0635a12〕: the bodhisattva who practises prajñā, and so on up to the omniscience of all kinds, cannot be ruined by Māra and the gods of Māra; Treatise ① pushes the thrust further, saying 「若菩薩能如是一切法中行自在般若，魔、若魔人所不能勝，何況增上慢及邪見人！」 tr. "If a bodhisattva is able thus to practise the prajñā of mastery in all dharmas, neither Māra nor Māra's men can overcome him, how much less people of overweening pride and people of wrong views!".

The general obtaining the renown · foul weeds among the grain · the brave warrior entering battle (three similes given by Treatise ① itself). Since the wholesome dharmas coming together can also break the afflictions, why is the credit given to prajñā alone? Treatise ① answers with military merit: 「雖諸善法和合能破煩惱、得阿耨多羅三藐三菩提，而般若波羅蜜於中功力最大」 tr. "Though the wholesome dharmas, coming together, can break the afflictions and obtain anuttarā samyaksaṃbodhi, yet among them the power and function of prajñāpāramitā are the greatest"〔T25 0637a25〕, 「譬如大軍摧敵，而主將得功名」 tr. "as when a great army crushes the enemy, yet the general obtains the renown for the merit"〔T25 0637a27〕. Why do roots of goodness not increase when one grasps at marks? 「雖有善根，以取相著心顛倒故不增長；譬如種穀，其苗雖好，穢草多故，不能增長」 tr. "Though there are roots of goodness, because of the inversion of the mind that grasps at marks and clings they do not increase; it is as when grain is planted: though its sprouts are good, because foul weeds are many they cannot increase"〔T25 0637b18〕. Why is the bodhisattva kept in mind by the buddhas? 「譬如勇士入陣，破賊而不被瘡，則為主所念」 tr. "It is as a brave warrior who enters battle, breaks the bandits, and receives no wound is kept in mind by his lord"〔T25 0638c18〕—breaking the bandits without receiving a wound matches precisely being complete in the six perfections without clinging to the six perfections.

Earth, water, wind, and space · the grown man laughing at his childhood (two similes given by Treatise ① itself). The sense of non-abiding Treatise ① illustrates by four layers each abiding on the next: 「如地住於水，水住於風，風住於空，空無所住」 tr. "as earth abides on water, water abides on wind, wind abides on space, and space abides on nothing"〔T25 0638b24〕; because from the first there is no place of abiding, all are wholly without abiding. That only after obtaining the real mark does one know that what the world clings to is all false and deceptive is illustrated by a person's growing up: 「譬如人年既長大，乃知小時所行皆愚癡可笑」 tr. "it is as when a person, having grown up, only then knows that what he did as a small child was all foolish and laughable"〔T25 0639a26〕—it is not that something else is obtained; it is that, having come out, one then knows it to be laughable.

The buddha-land of Lion's Thunder-Voice (cited by Treatise ① · the proof of a divergent view). After the sense ‘the wholesome dharmas without obtaining prajñā do not obtain arrival at sarvajñā’, Treatise ① brings out a separate view: the one of 「復有人言」 tr. "someone further says" holds that prajñā, without obtaining the wholesome dharmas, can by itself arrive at sarvajñā, and its proof cites the passage 「師子雷音佛國，寶樹莊嚴」 tr. "The buddha-land of the Buddha Lion's Thunder-Voice is adorned with jewelled trees"〔T25 0637b01〕—the people of that land, as soon as they are born, hear the trees give forth the Dharma-sound of ultimate emptiness, without arising and without ceasing, and so do not give rise to an evil mind and obtain the acceptance of the non-arising of dharmas; what merit of giving, upholding the precepts, and the rest is there? It further gives as examples mad people and drunk people who, hearing the four truths from the Buddha, at once obtained the path. This is the only proof from the buddha-land of another quarter in this chapter, and the treatise-author marks it with 「復有人言」 tr. "someone further says"; it is not his own statement; this apparatus records its attribution as it is (compare Section VII).

The clear and cool pool · the blunt axe · the fledgling · the wish-fulfilling jewel (four similes given by Treatise ② itself). That the four gates do not choose people Treatise ② illustrates by a pool in the time of heat: 「譬如熱時，清涼池，有目有足皆可入；雖近，不欲入者則不入」 tr. "It is as, in the time of heat, a clear and cool pool: all who have eyes and have feet can enter; though it is near, one who does not wish to enter does not enter"〔T25 0640c10〕—having eyes and having feet is precisely the eight dharmas; the one who does not wish to enter does not enter of himself; it is not that the gate bars anyone. The keenness and dullness of wisdom are illustrated by the horse and the axe: what is swift but weak in strength is like the horse, and what has strength but is not keen is 「譬如鈍斧雖有大力，不能破物」 tr. "as a blunt axe, though it has great strength, cannot split things"〔T25 0641a25〕. Whether the faculties are complete or not is illustrated by the fledgling: 「如鳥子自知毛羽具足，爾乃可飛」 tr. "as a fledgling knows for itself when its feathers are complete, and only then can fly"〔T25 0641a21〕—this simile is originally tied to the passage of 「有人言」 tr. "someone says" (see Section VII). Jewel wisdom is illustrated by the wish-fulfilling jewel: 「寶慧者，如如意寶，自無定色，隨前物而變」 tr. "jewel wisdom is like the wish-fulfilling jewel, which has no fixed colour of its own but changes according to the thing before it"〔T25 0641b09〕; prajñā too has no fixed mark of its own and moves according to dharmas.

The merchant waiting for the company · the parents beating a child · Aṅgulimāla (three matters at the end of Treatise ②). That the bodhisattva could swiftly enter nirvāṇa and does not enter, Treatise ② illustrates by a caravan waiting for people: 「如估客、大將雖乘駃馬能疾到所止，故待眾人」 tr. "as a merchant or a great general, though riding a swift horse he could swiftly arrive at the place where they stop, still waits for the others"〔T25 0641b18〕. The sense of the deep mind is made clear by a matter between parents and children: 「如父母撾子，外惡內善；如佛度鴦崛魔羅」 tr. "as when father and mother beat a child, they are harsh outside and good within; as when the Buddha delivered Aṅgulimāla"〔T25 0641b22〕—knowing that though the shallow mind is evil the deep mind is in fact good, one can deliver him. Treatise ② does not unfold the story of Aṅgulimāla; it only raises his name as proof; this apparatus records it as an example raised, not a narrative, and does not supply a retelling on its behalf.

IV. The Sūtra Passage Explained

The full ledger of the two lines of chapter names (the side of this treatise · the base text 「大方便品」 tr. "The Great Skilful Means" · the four texts of the Song, Yuan, Palace, and Ming 「方便品」 tr. "Skilful Means" · the Shōgozō and Ishiyama a step of -1). The collation note on the chapter title〔T25 0632b14〕 is one note with seven readings, which this apparatus records by taking the base text as it stands, character by character: 「大智度論釋大方便品第六十九（卷八十二）【大】｜大智度論卷八十二釋方便品第六十九品上【宋】｜大智度論卷第八十二釋方便品第六十九品上【宮】｜大智度論卷八十二釋方便品第六十九上【元】｜大智度論卷八十二釋方便品第六十九之上經作大方便品【明】｜大智度經論卷第八十二釋第六十八品上【聖】｜摩訶般若波羅蜜品第六十八方便品卷八十二【石】」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Great Skilful Means, the Sixty-ninth (Fascicle Eighty-two) (Taishō) | Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-two, Commentary on the Chapter on Skilful Means, the Sixty-ninth, first part of the chapter (Song) | Mahāprajñāpāramitā-upadeśa, Fascicle the Eighty-second, Commentary on the Chapter on Skilful Means, the Sixty-ninth, first part of the chapter (Palace) | Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-two, Commentary on the Chapter on Skilful Means, the Sixty-ninth, first part (Yuan) | Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-two, Commentary on the Chapter on Skilful Means, the Sixty-ninth, First Part; the sūtra has The Great Skilful Means (Ming) | Great Wisdom-Crossing Sūtra-Treatise, Fascicle the Eighty-second, Commentary on the Sixty-eighth Chapter, first part (Shōgozō) | Mahāprajñāpāramitā, Chapter the Sixty-eighth, the Chapter on Skilful Means, Fascicle Eighty-two (Ishiyama)". Four matters are seen together: first, the base text (Taishō) has 「大方便品」 tr. "The Great Skilful Means"; second, the treatise titles of the four texts of the Song, Yuan, Palace, and Ming all have 「方便品」 tr. "Skilful Means", without the character 「大」 tr. "great"; third, the 【明】 text notes of itself below the title 「經作大方便品」 tr. "the sūtra has ‘The Great Skilful Means’"—within one and the same text, the treatise title uses 「方便」 tr. "skilful means" while it reports of itself that the sūtra title uses 「大方便」 tr. "great skilful means", so that the text itself records how the two names belong to their separate sides; fourth, the two texts 【聖】【石】 have 「第六十八」 tr. "the sixty-eighth", one step fewer than the base text, continuing without a break the pattern ‘the Shōgozō and Ishiyama a step of -1’ that runs consistently through Chapters 44 to 61. The two lines are recorded side by side without judgement.

The two lines on the side of the sūtra explained, T223—running exactly opposite to this treatise (a new check by this apparatus). In the sūtra explained, the Mahāprajñāpāramitā Sūtra, the proper title of this chapter reads simply 「方便品第六十九」 tr. "Chapter Sixty-nine, Skilful Means"〔T08 0368c07〕 (its chapter-title line has no book title 「摩訶般若波羅蜜經」 tr. "Mahāprajñāpāramitā Sūtra" at its head, unlike the style of the neighbouring chapters). The collation note on its chapter name (note number 0368011) reads, in the base text as it stands, 「方便【大】，大方便【宋】【元】【明】【宮】，摩訶般若波羅蜜經方便【聖】」 tr. "Skilful Means (Taishō); Great Skilful Means (Song, Yuan, Ming, Palace); Mahāprajñāpāramitā Sūtra, Skilful Means (Shōgozō)", and the collation note on its chapter number (note number 0368012) reads 「六十九【大】，六十八【聖】」 tr. "sixty-nine (Taishō); sixty-eight (Shōgozō)"—that is: the base text (Taishō) on the side of the sūtra explained has 「方便」 tr. "skilful means", while the four texts of the Song, Yuan, Ming, and Palace on the contrary have 「大方便」 tr. "great skilful means"; the base text on the side of this treatise has 「大方便」 tr. "great skilful means", while the four texts of the Song, Yuan, Palace, and Ming on the contrary have 「方便」 tr. "skilful means". The two lines run exactly opposite between sūtra and treatise, of the same type as the opposite running of ‘Not Realising It in a Dream / the oath in a dream’ in Chapter 61. Moreover this treatise's 【明】 text reports of itself in an interlinear note 「經作大方便品」 tr. "the sūtra has ‘The Great Skilful Means’", agreeing exactly with the 【明】 text on the side of the sūtra explained, which has 「大方便」 tr. "great skilful means"; the two sides prove each other, without contradiction. The 【聖】 text on the sūtra side also has 「六十八」 tr. "sixty-eight", its step of -1 running through both sides, sūtra and treatise. The two lines are recorded side by side, without taking either as correct.

The actual state of the n attribute of the T223 mulu (this apparatus's rescan of the whole book · correcting a partial reading of the earlier apparatus). In the mulu encoding layer on the side of the sūtra explained, T223, the displayed text of the mulu corresponding to this chapter reads 「69 方便品」 tr. "69 Chapter on Skilful Means", and its n attribute is marked 「70」 tr. "seventy"〔T08 0368c07〕. This apparatus does not view it through a partial look at a few adjacent chapters; it has recalculated, entry by entry, over the ninety chapter-level mulu entries of the whole book of T223, the difference between n and the displayed chapter number: fifty entries have n equal to the chapter number plus one, forty entries have n equal to the chapter number, and in addition thirteen n values are shared by two chapters (duplicated). Hence the n attribute of the T223 mulu is an unevenness of the whole book, not a flaw of any one chapter; the n of this chapter, marked seventy, belongs to the majority type ‘plus one’, and within the stretch in which it lies (Chapters 65 to 67 and Chapters 69 to 71 all plus one) there is nothing abnormal. As for the duplicated n of sixty-eight, its two chapters are Chapter 67, "The Inexhaustible", and Chapter 68, "Containing the Five", both before this chapter, not a matter of this chapter. This apparatus records this as the actual state of the base text's encoding layer; it does not force an explanation of its cause, nor does it take it as a flaw in the content of this chapter's sūtra text.

The fascicle-end title of Fascicle 82 and the continuation title of Fascicle 83 (further proof of the step of -1). At the fascicle-end title of Fascicle 82, 「大智度論卷第八十二」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-two"〔T25 0639b30〕, there are two collation notes, which in the base text as it stands read 「論【大】｜經【石】」 tr. "treatise (Taishō) | sūtra (Ishiyama)" and 「二【大】｜二釋第六十九品上【宋】【元】【宮】｜二釋第六十八品上【石】」 tr. "two (Taishō) | two, commentary on the sixty-ninth chapter, first part (Song, Yuan, Palace) | two, commentary on the sixty-eighth chapter, first part (Ishiyama)"—the 【石】 text once again has 「第六十八」 tr. "the sixty-eighth", its step of -1 consistent with the place of the chapter title. The collation note on the continuation title of Fascicle 83〔T25 0639c03〕 is one note with seven readings, which in the base text as it stands reads 「大智度論釋大方便品第六十九之餘（卷八十三）【大】｜大智度論卷八十三釋第六十九品下訖第七十品上方便品【宋】｜大智度論卷第八十三釋第六十九品下訖第七十品上方便品【宮】｜大智度論卷八十三釋方便品第六十九下訖第七十品上【元】｜大智度論卷八十三釋方便品第六十九之下【明】｜大智度經論卷第八十釋第六十品下訖第六十九品上【聖】｜摩訶般若波羅蜜品六十八卷八十三【石】」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Great Skilful Means, the Sixty-ninth, continued (Fascicle Eighty-three) (Taishō) | Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-three, commentary on the sixty-ninth chapter, last part, through the seventieth chapter, first part, the Chapter on Skilful Means (Song) | Mahāprajñāpāramitā-upadeśa, Fascicle the Eighty-third, commentary on the sixty-ninth chapter, last part, through the seventieth chapter, first part, the Chapter on Skilful Means (Palace) | Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-three, Commentary on the Chapter on Skilful Means, the Sixty-ninth, last part, through the seventieth chapter, first part (Yuan) | Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-three, Commentary on the Chapter on Skilful Means, the Sixty-ninth, Last Part (Ming) | Great Wisdom-Crossing Sūtra-Treatise, Fascicle the Eightieth, commentary on the sixtieth chapter, last part, through the sixty-ninth chapter, first part (Shōgozō) | Mahāprajñāpāramitā, Chapter Sixty-eight, Fascicle Eighty-three (Ishiyama)". Here the three texts 【宋】【宮】【元】 report of themselves that what this fascicle comments on runs 「訖第七十品上」 tr. "through the seventieth chapter, first part", that is, their Fascicle 83 also contains a section of the next chapter, "The Three Wisdoms", which differs from the base text's fascicle boundary; the 【聖】 text's range of divergence here is markedly greater than a simple step of -1—its fascicle order reads 「卷第八十」 tr. "Fascicle the Eightieth" (three fascicles fewer than the base text), and what it comments on reads 「第六十品下訖第六十九品上」 tr. "the sixtieth chapter, last part, through the sixty-ninth chapter, first part", not of the same construction as the base text's 「第六十九之餘」 tr. "the Sixty-ninth, continued". This apparatus records it without judging whether this results from a separate way of dividing fascicles in the Shōgozō's own transmission or from some further corruption or loss (the base-text bytes have been excerpted as they are; their interpretation belongs to the matter of the fascicle order of editions, not to the meaning of this chapter). The 【石】 text has 「摩訶般若波羅蜜品六十八卷八十三」 tr. "Mahāprajñāpāramitā, Chapter Sixty-eight, Fascicle Eighty-three", maintaining its consistent step of -1.

A full reading of the restated sūtra against its source (collation of the two sides · a control group of four strings · the actual numbers reported in both directions). The opening of Sūtra ① in this treatise and the chapter "Skilful Means" of the sūtra explained are nearly identical character by character. This apparatus set up a control group of four strings and scanned each fully and independently in the two files T25n1509 and T08n0223, in a stream of Chinese characters, reporting the actual numbers in both directions: 「五波羅蜜得波羅蜜名字」 tr. "the five perfections obtain the name of pāramitā": T25 once〔T25 0633b10〕 / T08 once〔T08 0369c03〕; 「無夫婦人」 tr. "a woman without a husband": T25 once〔T25 0632c10〕 / T08 once〔T08 0369a01〕—both strings occur only once in each of the two files, their alignment unique, and they can serve as anchors for reading this chapter's sūtra section against the sūtra explained. Two strings that are not unique are also recorded, to make clear the bounds of the control group: 「善知字門」 tr. "knows well the gates of letters": T25 twice (once in Sūtra ②, once in Treatise ②) / T08 once (the sūtra side has no treatise section, hence once); 「略攝般若波羅蜜」 tr. "the brief gathering of prajñāpāramitā": T25 four times / T08 three times. A negative proposition is not established by zero hits, and a positive proposition is not established by a count in one direction only; the actual numbers in both directions are reported as above.

The range of this chapter on the side of the sūtra explained, T223, and its number of collation notes. On the T223 side this chapter's range runs from〔T08 0368c07〕 (the chapter title) up to before〔T08 0373a09〕 (the mulu of the next chapter, "The Three Wisdoms", the Seventieth). This apparatus independently rescanned by the starting anchors of the T223 collation entries and obtained sixty-eight collation entries within this chapter's range, of which seven are star-corresp re-citation entries. Their full entry-by-entry ledger this apparatus has not expanded (only the mulu sequence of the ninety entries of the whole book and the two notes on the two lines of the chapter title have been checked character by character; see above); it records as it stands that it has not been expanded, to be checked further later, and does not fill the count with an estimate.

V. The Prajñā Eye

The eye of this chapter lies in carrying 「方便」 tr. "skilful means" from the sense of expedient cleverness through to the sense of ‘being complete and not taking’—being complete in the six perfections, one thereafter has power; not taking a single dharma, one thereafter has no loss; the two together are named the great skilful means. Its sense can be summed up in five layers.

First, the root of skilful means lies in long practice, not in cleverness. The three questions and three answers of Sūtra ① ask about how long, about offerings, and about roots of goodness, none of which is a matter of technique; they are answered with 「發心已來無量億阿僧祇劫」 tr. "since arousing the mind, immeasurable koṭi of asaṃkhyeya kalpas"〔T25 0632b21〕, 「供養如恒河沙等諸佛」 tr. "he has made offerings to buddhas as many as the sands of the Ganges"〔T25 0632b24〕, and 「從初發意已來，於檀波羅蜜無不具足」 tr. "from the first arousing of intent onward, in dānapāramitā nothing that is not fulfilled"〔T25 0632b27〕. Treatise ① further makes clear the reason by the bodhisattva's being 「希有」 tr. "rare": 「無始生死已來集諸惡法，菩薩心後來，而能用後來心，不隨先所集惡心，是為希有」 tr. "From beginningless birth and death onward evil dharmas have been accumulated; the bodhisattva-mind comes afterwards, and yet he is able to use the mind that came afterwards and not follow the evil mind accumulated before; this is rare"〔T25 0635c25〕—the mind that arises later is able to overcome the evil accumulated earlier; the power of skilful means lies here, not in ingenuity.

Second, the five perfections obtain their name only through prajñā. What the nine similes all return to is one sentence: 「若離般若波羅蜜，不得波羅蜜名字」 tr. "if they are apart from prajñāpāramitā, they do not obtain the name of pāramitā"〔T25 0632c08〕, and conversely 「因般若波羅蜜，五波羅蜜得波羅蜜名字」 tr. "because of prajñāpāramitā, the five perfections obtain the name of pāramitā"〔T25 0633b10〕. Treatise ① judges the reason: without obtaining prajñā, 「不得名波羅蜜，以不破著心故」 tr. "they do not obtain the name of pāramitā, because the clinging mind is not broken"〔T25 0636a14〕. Therefore the 「導」 tr. "guiding" of this chapter lies not in an order of before and after, but in the difference between breaking clinging and not breaking it—the wheel-jewel leads in front, and yet the wheel too does not leave its place; the sūtra itself says 「導五波羅蜜到薩婆若，常是中住，不過其處」 tr. "it guides the five perfections to reach sarvajñā, and constantly abides therein, not passing beyond its place"〔T25 0632c28〕.

Third, being empty of self-nature and practising the six perfections do not obstruct each other. Subhūti's difficulty is the most direct: 「世尊！若一切法自性空，云何菩薩摩訶薩行六波羅蜜當得阿耨多羅三藐三菩提」 tr. "World-Honored One! If all dharmas are empty of self-nature, how will the bodhisattva-mahāsattva, practising the six perfections, obtain anuttarā samyaksaṃbodhi"〔T25 0633a09〕. The Buddha does not break his emptiness; instead, right within emptiness he sets up skilful means: when the bodhisattva practises the six perfections he has this thought, 「是世間心皆顛倒，我若不行方便力，不能度脫眾生生死」 tr. "The minds of this world are all inverted; if I do not practise the power of skilful means, I cannot deliver beings from birth and death"〔T25 0633a12〕, and thereupon he gives up things and thinks 「我無所捨」 tr. "I give up nothing", does not break the precepts, does not hate, is not lazy, is not distracted, does not depart from wisdom, and in each case 「能具足」 tr. "is able to fulfil" them. Treatise ① explains by the two words, worldly and highest meaning, their not obstructing each other: 「世人不可但為說諸法實相，聞則迷悶，生於疑悔」 tr. "to the people of the world one cannot speak only of the real mark of all dharmas; hearing it they are bewildered and give rise to doubt and regret"〔T25 0637a10〕, so 「是故以第一義為心，用世俗語言為說」 tr. "therefore he takes the highest meaning as his mind, and uses worldly language to speak"〔T25 0637a11〕. Emptiness is the mind, speaking is the words, and the two do not take from each other.

Fourth, three losings and one attaining: the losing always lies in clinging, not in the dharma clung to. Emptiness can be clung to, being without nature can be clung to, and the path the Buddha practised can also be clung to; therefore Treatise ① judges 「菩薩著畢竟空、著無性、著菩薩所行道，佛說三種皆失」 tr. "The bodhisattva clings to ultimate emptiness, clings to being without nature, clings to the path the bodhisattva practises; the Buddha says that all three kinds are losing"〔T25 0638a04〕. Among them the hardest to notice is the third—since what is clung to is what the Buddha knew, why is it losing? The sūtra itself answers it, saying 「佛於諸法無所知、無所得，亦無法可說」 tr. "the Buddha, with regard to dharmas, has nothing he knows and nothing he attains, and has no dharma that can be spoken"〔T25 0634a16〕; Treatise ① further shows that the place of attaining lies in equality: 「無所得故不貪貴佛、不輕賤餘人，於一切眾生其心平等」 tr. "because of nothing to be attained, he does not covet and prize the Buddha and does not slight and despise other people; towards all beings his mind is equal"〔T25 0638a10〕. Coveting and prizing the Buddha and slighting and despising other people are two faces of one and the same sickness; this is the most important sentence of this chapter in recording losing.

Fifth, the four gates gather briefly, and the gate does not choose people. Sūtra ① gathers the brief and extensive marks of all dharmas by the four dharmas of suchness, the limit of reality, the nature of dharmas, and neither joined nor dispersed, and Subhūti thereupon concludes, saying 「是名菩薩摩訶薩略攝般若波羅蜜」 tr. "this is called the bodhisattva-mahāsattva's brief gathering of prajñāpāramitā"〔T25 0635b29〕, and those who train in it are as wide as from the first arousing of intent to the ten grounds. Fascicle 83 takes this up and asks who enters this gate; the Buddha answers 「是門無礙」 tr. "this gate is without obstruction"〔T25 0639c10〕, and only the lazy and the disordered in mind do not enter. Treatise ② matches its eight dharmas with the eightfold noble path, and further judges the difference between the two persons itself: because the Small Vehicle's knowledge is short he says only that those of keen faculties can enter; the Buddha, because of great compassion, says that the middling and the dull all enter. Therefore 「略攝」 tr. "brief gathering" and 「無礙」 tr. "without obstruction" are two ways of speaking of one matter—because it is gathered into four gates, its dharma is brief; because it does not choose among the three faculties, its gate is without obstruction. As for the utmost of skilful means, Treatise ② gathers it in one sentence: 「如菩薩雖行空，不證實際；雖行福德，亦復不著」 tr. "as the bodhisattva, though he practises emptiness, does not realise the limit of reality; though he practises merit, he also does not cling"〔T25 0641b17〕—practising emptiness without realising it is precisely what this chapter calls the great skilful means.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a full commentary following its text throughout, and the ancient masters' citations and explanations are, as the facts stand, partial. For this chapter both of the ancient masters who read it again have a dedicated section: Jizang's commentary, which explains the sūtra explained, is complete for the whole section, while Huiying's commentary, which explains this treatise, covers the first half of this chapter and stops at the end of his book; Junzheng's book has no citation of this chapter, and the four books of the two Tiantai lines also have zero hits. Each is recorded master by master.

Jizang's Commentary on the Larger Sūtra (X24n0451) · complete coverage of the whole section of this chapter · together with two explanations standing side by side. His commentary following the text of the chapter "Skilful Means" of the sūtra explained begins〔X24n0451 0319c21〕 (the internal chapter title 「方便品第六十九」 tr. "Chapter Sixty-nine, Skilful Means", directly following the place where the commentary on Chapter 68, "Containing the Five", ends) and ends〔X24n0451 0321c20〕 (ending before the title of the next chapter, 「三慧品第七十」 tr. "Chapter Seventy, The Three Wisdoms"〔X24n0451 0321c21〕); the general table of contents at the head of the fascicle also has 「方便品第六十九」 tr. "Chapter Sixty-nine, Skilful Means"〔X24n0451 0195c07〕, the table of contents and the internal chapter title bearing the same name, without divergence; its chapter name follows the base text of the sūtra explained in having 「方便」 tr. "skilful means", not 「大方便」 tr. "great skilful means". At the very opening he fixes the place of 「方便」 tr. "skilful means" by another sūtra: 「法華明一乘為實，三是方便，故開方便門顯真實義。」 tr. "The Lotus makes clear that the One Vehicle is the real and the three are skilful means; therefore it opens the gate of skilful means and reveals the true and real meaning."〔X24n0451 0319c22〕; next he brings up the Śrīmālā's teaching of the One Vehicle and great skilful means, and then fixes the sense of this sūtra himself—「今經云方便者，照空為實，遊空不著，涉有無滯，運用善巧，故名方便也。」 tr. "What this sūtra calls skilful means is this: illuminating emptiness is the real; roaming in emptiness without clinging, crossing into existence without obstruction, applying good skill—therefore it is called skilful means."〔X24n0451 0320a04〕, and he judges for himself that its difference from the Lotus and the Śrīmālā lies in general and specific: 「今此中開一乘為二慧，故有實慧與方便也。」 tr. "Now here the One Vehicle is opened into the two wisdoms; therefore there are real wisdom and skilful means."〔X24n0451 0320a06〕. He divides this chapter into three: 「上明方便體及方便用竟，今第三歎釋方便勸學者修行。」 tr. "Above, the substance of skilful means and the use of skilful means have been made clear; now, third, skilful means is praised and explained, exhorting learners to cultivate and practise."〔X24n0451 0320a08〕, and the items of the three praises are 「第一明昔因久遠歎行方便人，第二歎方便妙用窮能善巧，第三歎行方便人得無邊功德。」 tr. "First, it makes clear the long-distant causes of the past, praising the person who practises skilful means; second, it praises the wondrous use of skilful means, exhaustive in its capacity and good in its skill; third, it praises the person who practises skilful means as obtaining boundless merit."〔X24n0451 0320a10〕. Of the similes brought up in a row in Sūtra ①, Jizang counts them thus: 「初有十譬。古解言：十譬兩三相著，皆是歎上無盡品中三事也。」 tr. "First there are ten similes. An old explanation says: the ten similes cling together in twos and threes, and all of them praise the three matters in the chapter ‘The Inexhaustible’ above."〔X24n0451 0320b01〕—his number, 「十譬」 tr. "ten similes", differs slightly in division and combination from the nine items listed in this apparatus; recorded side by side without judgement, and the assignment by the 「古解」 tr. "old explanation" (praising three matters of the preceding chapter) is another master's view cited by Jizang, not his own judgement; this apparatus records its attribution and does not reconcile them on his behalf. Jizang further says of himself that his explanation relies mostly on this treatise: 「依論，初日月喻菩薩，二慧答四生也。」 tr. "According to the treatise, the first, the sun and moon, is a simile for the bodhisattva; the two wisdoms answer to the four kinds of birth."〔X24n0451 0320b06〕, 「答：論云：薩婆若是般若異名」 tr. "Answer: the treatise says: sarvajñā is another name for prajñā"〔X24n0451 0320b10〕, 「論云：著佛道故失。」 tr. "The treatise says: because of clinging to the Buddha path, it is losing."〔X24n0451 0320c15〕—in all three places he marks plainly what he relies on. On the number of losings, Jizang makes it four while this treatise makes it three: Jizang sets out 「失中四失：」 tr. "Among the losings there are four losings:"〔X24n0451 0320c06〕, taking clinging to emptiness, clinging to the emptiness of emptiness, clinging to the bodhisattva path, and clinging to the Buddha path as four; this treatise's Treatise ①, by contrast, has 「三種皆失」 tr. "all three kinds are losing"〔T25 0638a06〕. The two numbers are recorded side by side without judgement: Jizang's four lists 「著空」 tr. "clinging to emptiness" and 「著空空」 tr. "clinging to the emptiness of emptiness" separately, while this treatise has its own division and combination within the first two losings; the two masters rely on the same sūtra text but analyse the items differently, and this apparatus does not reconcile them on their behalf. On the extensive and the brief, Jizang sets two explanations side by side and does not take one: 「一解云：八萬法藏為廣，一部為略，乃至一長行為廣，一偈為略也。」 tr. "One explanation says: the eighty thousand treasuries of the Dharma are the extensive, one text is the brief, and so on down to: one prose passage is the extensive, one verse is the brief."〔X24n0451 0321b07〕, 「二解云：略廣是總別義也。」 tr. "A second explanation says: brief and extensive have the sense of general and specific."〔X24n0451 0321b08〕—these two explanations correspond exactly to the two layers of teaching in this treatise's Treatise ① (Treatise ① first takes the eighty-four thousand heaps of Dharma as the extensive and the Smaller Sūtra as the brief, and then takes emptiness, the signless, and non-action as the brief and the various specific marks as the extensive); this apparatus records their correspondence and does not judge it to be a matter of inheritance. As for the glosses of the items of knowing well in Sūtra ②, Jizang and this treatise's Treatise ② agree in much, the most evident being the item of the stages of fruition: Jizang has 「須陀洹者，道人也。須陀洹道者，見諦道也。須陀洹果者，十六心心法及無漏戒等法是也。」 tr. "The srota-āpanna is a person of the path. The path of the srota-āpanna is the path of seeing the truths. The fruit of the srota-āpanna is the sixteen minds, the mental dharmas, the precepts without outflows, and such dharmas."〔X24n0451 0321c05〕, while this treatise's Treatise ② has 「善知須陀洹者，人也；須陀洹道者，見諦道也」 tr. "knowing well the srota-āpanna speaks of the person; the path of the srota-āpanna is the path of seeing the truths"〔T25 0641a16〕, the fruit being the sixteenth mind, the mental-factor dharmas, the precepts without outflows, and such dharmas—the two masters are nearly identical in word order and in the sense of their glosses, differing only slightly in fullness; again, for the item of unequalled wisdom, Jizang has 「於波若中亦不著般若，此釋妙絕無所為喻名無等慧」 tr. "Within prajñā he also does not cling to prajñā; this explanation is wondrous beyond all, with nothing that can serve as a simile for it, and it is named unequalled wisdom"〔X24n0451 0321c14〕, and this treatise has 「無等慧者，於般若中不著般若」 tr. "unequalled wisdom is, within prajñā, not clinging to prajñā"〔T25 0641b06〕. This apparatus records their agreement as it is, and does not judge which inherited from which. There are, further, two matters, one of names and one of attribution, in which the two masters differ; recorded side by side without judgement. First, the last item of the eleven wisdoms: Jizang has 「如如意寶能滿心願名為實慧」 tr. "Like the wish-fulfilling jewel, able to fulfil the wishes of the mind, it is named real wisdom"〔X24n0451 0321c15〕, while this treatise has 「寶慧者，如如意寶，自無定色，隨前物而變」 tr. "jewel wisdom is like the wish-fulfilling jewel, which has no fixed colour of its own but changes according to the thing before it"〔T25 0641b09〕—the simile of the wish-fulfilling jewel taken up is the same, but the name is in one case real wisdom and in the other jewel wisdom, a difference in the naming of the term; this apparatus records it without judgement and does not choose one on their behalf. Second, the attribution of the two items meaning and words: Jizang has 「得義法亦無礙為善知語，得辭及樂說故知義，具此四能說三乘」 tr. "Obtaining meaning and dharma likewise without obstruction is knowing well words; obtaining expression and delight in speaking, therefore he knows meaning; complete in these four, he can speak the three vehicles"〔X24n0451 0321c16〕, while this treatise has 「得義無礙、法無礙故，名善知義。辭無礙、樂說無礙故，名善知語。」 tr. "Because he obtains the unobstructed knowledge of meaning and the unobstructed knowledge of dharmas, it is named knowing well meaning. Because of the unobstructed knowledge of expression and the unobstructed knowledge of delight in speaking, it is named knowing well words."〔T25 0641b26〕—both masters assign the four unobstructed knowledges to the two items of meaning and words, but their attributions are exactly opposite: Jizang assigns the unobstructed knowledge of meaning and the unobstructed knowledge of dharmas to words, and the unobstructed knowledge of expression and the unobstructed knowledge of delight in speaking to meaning, while this treatise does the reverse. This is a difference of attribution, not a gap in fullness; this apparatus records them side by side as they are, and does not judge which is right.

Huiying's Commentary (X46n0791) · the commentary on this chapter is the last section of his whole work. The commentary on this chapter begins〔X46n0791 0916c15〕; its heading reads, in the base text as it stands, 「釋大方便品第六十九(不完)」 tr. "Commentary on the Chapter on the Great Skilful Means, the Sixty-ninth (incomplete)"〔X46n0791 0916c15〕, and below the heading it notes directly 「釋第八十二卷論」 tr. "commentary on the treatise of Fascicle Eighty-two"; this is the very last heading in the whole book X46n0791; its commentary runs on continuously to〔X46n0791 0917b10〕, immediately below which is the fascicle-end title of Fascicle 24〔X46n0791 0917b12〕, and the whole book ends. The wording of the heading follows this treatise's base text in having 「大方便」 tr. "great skilful means", while the chapter number the commentary gives itself is the sixty-eighth: 「第六十八品者，名為方便品，即是方便門中第三品也。」 tr. "The sixty-eighth chapter is named the Skilful Means chapter; it is the third chapter within the gate of skilful means."〔X46n0791 0916c16〕—his number is always one less than the base text's, in the same direction as the step of -1 of the two texts 【聖】【石】 of the base text, the third independent documentary source for the step-of-minus-one reading seen in this chapter. His words on the order of sections say 「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，所以如此，故次六度相攝品後明方便品。」 tr. "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; now it is made clear why this is so: it is because of the bodhisattva's skilful means that it is so; therefore after the chapter ‘The Six Perfections Contain One Another’ the chapter ‘Skilful Means’ is made clear."〔X46n0791 0916c17〕—he takes the preceding chapter's ‘in one perfection being complete in all the perfections’ as the question of why it is so, and takes this chapter's 「善巧方便」 tr. "good and skilful means" as its answer, in the same direction as the words with which this treatise's Treatise ① at its opening takes up the preceding chapter. He judges this chapter to have four parts: 「就此品中大有四分：第一就人辨方便，是故善吉問成就久近、供養佛多少、發心時節，菩薩即是方便之人，波若即是方便之法。」 tr. "Within this chapter there are broadly four parts. The first distinguishes skilful means with regard to the person; therefore Good Auspice asks how long ago it was accomplished, how many buddhas were given offerings, and at what time the mind was aroused; the bodhisattva is precisely the person of skilful means, prajñā is precisely the dharma of skilful means."〔X46n0791 0916c21〕, 「第二從譬如日月周行照四天下，明波若方便導成眾行。」 tr. "The second, from ‘it is as the sun and moon go round, illuminating the four continents’, makes clear that prajñā and skilful means guide the many practices to completion."〔X46n0791 0916c23〕, 「第三明脩因得果，名為因果方便。」 tr. "The third makes clear cultivating the cause and obtaining the fruit; it is called the skilful means of cause and fruit."〔X46n0791 0917a01〕, 「第四明菩薩善學波若雙照二諦，名為照達方便。有此四意。」 tr. "The fourth makes clear that the bodhisattva trains well in prajñā and illuminates both of the two truths; it is called the skilful means of illuminating penetration. There are these four intents."〔X46n0791 0917a01〕. He explains the simile of the sun and moon thus: 「明譬如日月周行陰陽、周行四域，多有所益。波若、方便二法亦爾。其猶日月，葢眾行也。」 tr. "It makes clear that, as the sun and moon go round through yin and yang, go round the four regions, and greatly benefit them, so the two dharmas of prajñā and skilful means are likewise. They are like the sun and moon, covering the many practices."〔X46n0791 0917a04〕; for the wheel-jewel he cites another sūtra as proof, 「若無輪寶者，但名似轉輪王，唯王一天下也。」 tr. "If he has no wheel-jewel, he is only called one resembling a wheel-turning king, ruling only one continent."〔X46n0791 0917a07〕; the passage of the buddha-land of Lion's Thunder-Voice cited in this treatise's Treatise ① Huiying also takes up, judging 「此國唯以智慧得佛，如諸天等雖有福德而不能至佛，」 tr. "In this land one obtains buddhahood only by wisdom, just as the gods and others, though they have merit, cannot reach buddhahood,"〔X46n0791 0917a16〕. The last two sections of his commentary explain the brief and the extensive: 「略相即是總相，廣相即是別相，大小兩乘盡有此總別二相也，」 tr. "The brief mark is precisely the general mark, the extensive mark is precisely the specific marks; both vehicles, the great and the small, all have these two marks, general and specific,"〔X46n0791 0917b04〕, 「云何菩薩摩訶薩知一切法略廣相已下，欲廣明之，故設此問也。」 tr. "From ‘how does the bodhisattva-mahāsattva know the brief and extensive marks of all dharmas’ onward: wishing to make it clear at length, he therefore sets out this question."〔X46n0791 0917b09〕. Hence Huiying's extant commentary covers this chapter only as far as the question on the 「略廣相」 tr. "brief and extensive marks" in Sūtra ①, and from Treatise ① onward, together with the continuation of Fascicle 83, there is no commentary—this is what the 「(不完)」 tr. "(incomplete)" noted in the CBETA heading actually refers to: the incompleteness of his book breaks off within this chapter, not at its head. This apparatus records this fact and does not infer from it that Huiying never commented on the rest (where there is no text to attest, there is no text to attest, and no judgement of a missing commentary is made). Recorded in addition: the general table of contents at the head of the X46n0791 fascicle also lists an item 「釋大方便品第六十九」 tr. "Commentary on the Chapter on the Great Skilful Means, the Sixty-ninth", agreeing with the internal heading; this apparatus's character-by-character citations are all tied to the internal heading, not to the general table of contents.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as it is). The six strings 「大方便品」 tr. "The Great Skilful Means", 「方便品第六十九」 tr. "Chapter Sixty-nine, Skilful Means", 「略攝般若波羅蜜」 tr. "the brief gathering of prajñāpāramitā", 「五波羅蜜得波羅蜜名字」 tr. "the five perfections obtain the name of pāramitā", 「無夫婦人」 tr. "a woman without a husband", and 「善知字門」 tr. "knows well the gates of letters" were searched back over the whole file X46n0784 in a stream of Chinese characters, with zero hits for each string. This book is in the form of an outline of the doctrines of the Four Treatises school, not an explanation following the text chapter by chapter; the zero hits come from its genre, are not a defect, and are not used to infer in reverse that Junzheng has nothing to do with the sense of this chapter.

The two Tiantai lines · all four books zero (recorded as found by a dedicated check). For the four books—Zhiyi's Profound Meaning of the Lotus (T33n1716), Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717), Zhiyi's Great Calming and Contemplation (T46n1911), and Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912)—this apparatus fully scanned each book independently with the six strings listed above: four books, six strings, twenty-four combinations in all, all with zero hits〔not found〕. This apparatus records this as a negative result, not a negative proposition: the search strings have already been widened from the two strings of chapter names to six strings (including four strings of doctrinal sense that are not chapter names), and still zero, recorded as it is; zero hits are not used to assert that the two Tiantai lines inherit nothing at all from this chapter.

VII. Cross-reading and Further Resonances

In the lineage of meaning of this chapter there are five things that carry on from before and after, all recorded in this section, without fixing a reading on the reader's behalf.

First, the continuation of the preceding chapter, "The Six Perfections Contain One Another", the Sixty-eighth (proved by the treatise-author himself). Treatise ① at its very opening records for itself what it takes up: 「須菩提聞菩薩摩訶薩大利根相，所謂一波羅蜜邊能生五波羅蜜，行一波羅蜜即能具五波羅蜜，如上品中說；」 tr. "Subhūti heard of the marks of the bodhisattva-mahāsattva's great keen faculties, namely that beside one perfection he can give rise to the five perfections, and that practising one perfection he can at once be complete in the five perfections, as is said in the chapter above;"〔T25 0635c05〕—「上品」 tr. "the chapter above" is the preceding chapter, and the treatise-author himself says that the question of this chapter arises from the sense of the preceding chapter. Huiying's commentary on the order of sections goes in the same direction (Section VI), so that the continuity judged by the two, treatise and commentary, agrees.

Second, pointers made by the treatise-author to other chapters and other places of this treatise (recorded by the treatise-author himself · six places). First, Treatise ①, explaining the bodhisattva caṇḍāla, ties it to another chapter of this treatise: 「菩薩旃陀羅者，如〈魔品〉中說：」 tr. "What is called the bodhisattva caṇḍāla is as is said in the ‘Māra’ chapter:"〔T25 0636b01〕; second, Treatise ①, explaining prajñā leading in front, cites the first chapter of this treatise: 「如《般若》初品中說：」 tr. "As is said in the first chapter of the Prajñā:"〔T25 0636b28〕; third, Treatise ①, explaining the difference among the three names suchness, the nature of dharmas, and the limit of reality, points again to the first chapter: 「如、法性、實際差別義，如初品中說。」 tr. "The sense of the difference among suchness, the nature of dharmas, and the limit of reality is as is said in the first chapter."〔T25 0639b03〕; fourth, Treatise ①, explaining joining and dispersing, points to this treatise's passage breaking the stained: 「如先破染、染者事中說。」 tr. "As is said earlier in the matter of breaking the stain and the one who is stained."〔T25 0638b20〕; fifth, Treatise ①, explaining being kept in mind by the buddhas, points to an earlier passage: 「諸佛念義，如先說。」 tr. "The sense of the buddhas' keeping in mind is as said earlier."〔T25 0638c15〕; sixth, Treatise ②, explaining the gates of letters, points to the passage on dhāraṇī: 「善知字門者，如文字陀羅尼中說。」 tr. "Knowing well the gates of letters is as is said in the dhāraṇī of letters."〔T25 0641a03〕. The earlier passages of this treatise pointed to in these six places this apparatus has not unfolded and checked back; it records as it stands that they have not been unfolded, and does not let what has not been checked stand for what has been checked.

Third, the three divergent views in the form 「有人言」 tr. "someone says" (a dedicated record of attribution). The treatise sections of this chapter cite divergent views three times, and this apparatus records the attribution of each, to guard against their being mistaken for the treatise-author's own statements: first, Treatise ①'s 「復有人言：諸善法不得般若，不得至薩婆若；般若不得諸善法，獨能至薩婆若。」 tr. "Someone further says: the wholesome dharmas, without obtaining prajñā, cannot reach sarvajñā; prajñā, without obtaining the wholesome dharmas, can reach sarvajñā by itself."〔T25 0637a27〕—the passage on the buddha-land of Lion's Thunder-Voice is tied below this one, and is not a sense set up by the treatise-author himself; second, Treatise ②'s 「有人言：觀可度眾生根有利鈍，具足者可度，不具足者未可度。」 tr. "Someone says: observing beings who can be delivered, their faculties are keen or dull; those whose faculties are complete can be delivered, those whose faculties are not complete cannot yet be delivered."〔T25 0641a19〕—the simile of the fledgling's feathers is tied to this one; third, the one of 「復有人言」 tr. "someone further says" at the end of Treatise ②〔T25 0641c04〕, whose cited view reads 「先五眾有三種：善、不善、無記。戒眾等五，亦名為五眾。」 tr. "The five aggregates earlier are of three kinds: wholesome, unwholesome, and indeterminate. The aggregate of morality and the other four are also named the five aggregates."〔T25 0641c04〕. All three are citations in narrative style, not in the ‘Question / Answer’ format, and do not enter the number of the top-level questions and answers (Section I).

Fourth, zero stars across chapters (a negative result of this apparatus's full scan). The star-corresp re-citation entries of this chapter number eleven in all, and both their anchors and their target notes all fall within the range of this chapter (marked entry by entry in Section VIII); this apparatus further did a full reverse scan of the whole file by the corresp attribute, and found no note whose anchor falls outside this chapter and whose target points back to this chapter, nor any anchor of this chapter pointing to a note of another chapter—that is, in the encoding layer of the base text this chapter has no trace of shared star notes with the chapters before and after it. This is of a different type from Chapters 43, 44, 47, 56, and 61, which do have stars across chapters; recorded as it is as a negative result, without forcing an explanation of its doctrinal significance.

Fifth, the junction with the next chapter, "The Three Wisdoms", the Seventieth (and the same name on the side of the sūtra explained). This chapter ends at〔T25 0641c05〕, and the next chapter, "The Three Wisdoms", the Seventieth, begins〔T25 0641c06〕; on the side of the sūtra explained, T223, the next chapter also reads 「三慧品第七十」 tr. "Chapter Seventy, The Three Wisdoms"〔T08 0373a09〕, the chapter names on the two sides, sūtra and treatise, being the same—unlike the opposite running of the two lines of this chapter's chapter name; this apparatus records its existence to make clear where this chapter's closing boundary stops, and does not unfold it here. Recorded in addition: the 【石】 text has a separate record at the end of this chapter, whose collation note reads in the base text as it stands 「說【大】｜說釋六十八品竟【石】」 tr. "speaks (Taishō) | speaks; the commentary on the sixty-eighth chapter is finished (Ishiyama)"〔T25 0641c05〕; 「第六十八品」 tr. "the sixty-eighth chapter" is the base text's Chapter 69 (a step of -1), so that the Ishiyama text proves of itself that what it comments on comes to an end with this chapter.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 82 to 83 of the Mahāprajñāpāramitā-upadeśa〔T25 0632b14–0641c06〕 (the main text of the chapter body begins from the chapter title〔T25 0632b14〕; the First Part ends at the end of Sūtra ①〔T25 0635c04〕; the Middle Part begins from the 【論】 marker〔T25 0635c05〕 and ends at the fascicle-end title of Fascicle 82〔T25 0639b30〕; the Last Part begins from the continuation title〔T25 0639c03〕 and ends with 「緣，先略說，後廣說」 tr. "As for conditions, they are first spoken of briefly, and afterwards spoken of extensively"〔T25 0641c05〕; the next chapter, "The Three Wisdoms", the Seventieth, begins〔T25 0641c06〕). The list of collation notes of the working base text transmits the base reading and the variant readings of each text according to the CBETA collation entries, and the main text follows the base reading.

The witness layer (seven readings · a dedicated record of negative results). This apparatus independently scanned the wit attribute of all the collation entries within the range of this chapter; the witnesses seen number seven in all, and the actual number is reported for each: 【大】 seen one hundred and ninety times (of which one hundred and eighty-nine entries are lem, and one further entry falls back to rdg at the place of a CBETA emendation), 【宮】 eighty-four times, 【聖】 seventy-five times, 【宋】 seventy-one times, 【元】 sixty-six times, 【明】 sixty-six times, 【石】 sixty-four times; in addition, in the CBETA emendation layer, 【CB】 once and 【麗-CB】 once. This chapter has no independent count for other witnesses such as 【麗】【磧】【南藏】—not a gap in scanning; within the range of this chapter there truly are none, recorded as it is as a negative result. Further: the count of the Palace text (eighty-four) stands first among the six variant texts, unlike Chapter 61, where the Shōgozō text stands first, and Chapter 56, where the Song text stands first; this is the actual state of this chapter, and no agreement with the preceding chapters is forced.

Eleven star entries (all falling within the chapter · none across chapters · listed separately to record the type). The full ledger of this chapter's star-corresp re-citation entries (where the same variant reading recurs in the text and shares one note), which this apparatus independently scanned in full by the corresp attribute: the anchors of all eleven entries fall within the range of this chapter (marked with each entry in the table below), and their targets belong to ten notes—0632013〔T25 0632c10〕 ‘凌／浚／陵’, doubled (anchors at〔T25 0632c12〕 and〔T25 0636a16〕, the only note in this chapter with three anchors), 0633015〔T25 0633c04〕 single, 0634012〔T25 0634c06〕 single, 0635011〔T25 0635c09〕 single, 0636005〔T25 0636a26〕 single, 0636008〔T25 0636b12〕 single, 0639009〔T25 0639a25〕 single, 0640003〔T25 0640a29〕 single, 0640006〔T25 0640b27〕 single, 0641008〔T25 0641b19〕 single. Stars across chapters: zero (see Section VII, the fourth).

One case of a nested collation entry (listed separately · of a different type from the zero nesting of Chapter 61). This apparatus independently scanned the nesting structure of the collation entries within the range of this chapter and found one case: the entry at〔T25 0633b27〕 for the long omission in the 【宮】 text (its lem is a long passage of sūtra text, whose number of characters the base text marks in that entry as one hundred and sixty-nine; it begins with the sentence in which Subhūti asks why prajñā is highest and most wondrous, and ends with the sentence 「云何不取色，乃至不取阿耨多羅三藐三菩提？」 tr. "What is called not taking form, and so on up to not taking anuttarā samyaksaṃbodhi?"), within whose lem there are two further collation entries: one is note 0633013 「以【大】｜〔－〕【宋】【元】【明】【聖】」 tr. "by (Taishō) | omitted (Song, Yuan, Ming, Shōgozō)" (its anchor is also seen in the table below at〔T25 0633b28〕), and the other is a star entry (corresp pointing to note 0633015). That is, the collation note on the long omission and the collation notes on character-by-character variant readings within the passage stand together and enclose one another; this is the actual state of the structure of the base text's collation layer, recorded as it is without forcing an explanation.

Three cases of one note with several anchors (listed separately). In this chapter there are, in addition, three collation entries whose note numbers carry letter suffixes, because one note covers several passages in the text: 0633012 divides into three anchors, a, b, and c (two anchors at〔T25 0633b27〕, one anchor at〔T25 0633c09〕, all omissions of the 【宮】 text); 0634003 divides into two anchors, a and b (both at〔T25 0634a13〕, omissions of the 【聖】 text); 0635005 divides into two anchors, a and b (at〔T25 0635a11〕 and〔T25 0635a12〕, omissions of the 【聖】 text). These seven anchors are each listed as one entry; see the table below.

Reconciling the note layer with the collation-entry layer (catalogue-only notes zero · marginal notes zero · both negative results). This apparatus independently reconciled the n attributes of the notes against the starting anchors of the collation entries: within the range of this chapter the notes of type="mod" number one hundred and seventy-eight, and the collation entries one hundred and ninety; the difference of twelve = eleven star entries (sharing other notes) + one CBETA emendation entry (0639c1901, with no mod note). The result of the entry-by-entry reconciliation: of the one hundred and seventy-eight mod notes, not one lacks a corresponding collation entry—that is, this chapter has no catalogue-only note of the kind ‘a note but no entry’, unlike the three catalogue-only notes of Chapter 61; recorded as it is as a negative result. Further, within the range of this chapter the marginal notes of type="rest" number zero〔not found〕, unlike the two of Chapter 61.

One case of a CBETA emendation entry (listed separately). The entry at〔T25 0639c19〕 is a CBETA lem-type emendation: the wit of its lem is 【CB】【麗-CB】, reading 「時」 tr. "time", while the 【大】 text's 「事」 tr. "matter" falls back to rdg; within the lem two cross-references are attached, which in the base text as it stands read 「（K14n0549_p1325c18）（T08n0223_p0372a19）」 tr. "(the Korean Canon, K14, number 0549, page 1325, column c, line 18) (the sūtra explained, T08, number 0223, page 0372, column a, line 19)"—the former points to the Korean Canon text, the latter to the corresponding place in the sūtra explained, T223. This is the only CBETA emendation in this chapter, and also the only place where the 【大】 text does not stand as lem; hence, of the one hundred and ninety occurrences of 【大】 in the witness layer, one is rdg (see above).

Table of book numbers and book titles (taken character by character from the <title level="m"> of the base text of each file). T25n1509 Mahāprajñāpāramitā-upadeśa (the base text); T08n0223 Mahāprajñāpāramitā Sūtra (the sūtra explained); X24n0451 Commentary on the Larger Sūtra (Jizang); X46n0791 Commentary (Huiying); X46n0784 Profound Meaning of the Four Mahāyāna Treatises (Junzheng); T33n1716 Profound Meaning of the Lotus (Zhiyi); T33n1717 Annotations on the Profound Meaning of the Lotus (Zhanran); T46n1911 Great Calming and Contemplation (Zhiyi); T46n1912 Supporting Practice and Broad Resolution of Calming and Contemplation (Zhanran). Every book title in this table this apparatus has taken afresh, character by character, from the <title level="m"> of the base text of that file, not copied over from another apparatus. The loci of the three files of the Supplement to the Canon are all taken from the lb of ed="X" (the lb of the R reprint of X24n0451 and X46n0791 is not adopted), and are not mixed with the loci of the Taishō Canon.

The general ledger of collation (a full ledger of one hundred and ninety entries · transmitted as they stand). Below, transmitted as it stands in the working base text—the collation notes of this chapter total one hundred and ninety entries, agreeing with the mechanical recount of the working base text, one hundred and ninety; this apparatus further rebuilt independently from the base-text XML, entry by entry, the anchor, lem, rdg, and witness sigla of each collation entry, rendered them into the table below in the order of their appearance in the base text, and reconciled them character by character with the list of the working base text: all one hundred and ninety entries identical, zero misplacement, zero difference of characters. The collation entries are listed in full in the order of the original book, including eleven star-corresp re-citation entries (the target note number and target locus marked with each entry); the several places bearing on the chapter title and fascicle titles are noted with their entries. The readings of the variant texts are preserved side by side, and the main text still follows the reading of the current base text:

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

• 〔T25 0632b14〕大智度論釋大方便品第六十九（卷八十二）【大】｜大智度論卷八十二釋方便品第六十九品上【宋】｜大智度論卷第八十二釋方便品第六十九品上【宮】｜大智度論卷八十二釋方便品第六十九上【元】｜大智度論卷八十二釋方便品第六十九之上經作大方便品【明】｜大智度經論卷第八十二釋第六十八品上【聖】｜摩訶般若波羅蜜品第六十八方便品卷八十二【石】
• 〔T25 0632b19〕【經】【大】｜〔－〕【宋】【宮】
• 〔T25 0632c07〕須菩提【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0632c10〕凌【大】｜浚【宋】【宮】｜陵【元】【明】【聖】
• 〔T25 0632c12〕凌【大】｜浚【宋】【宮】｜陵【元】【明】【聖】(star · corresp → note(0632013) = the note at〔T25 0632c10〕)
• 〔T25 0632c17〕隨【大】｜隨順【石】
• 〔T25 0632c17〕朝侍【大】｜侍朝【聖】｜朝【石】
• 〔T25 0632c19〕河【大】｜〔－〕【宮】
• 〔T25 0632c29〕輪【大】｜三【聖】【石】
• 〔T25 0633a02〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0633a20〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0633a21〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0633a24〕心【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0633a26〕思惟【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0633a29〕故【大】｜〔－〕【聖】
• 〔T25 0633b02〕得【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0633b11〕身【大】｜鳥【元】【明】
• 〔T25 0633b18〕微【大】｜最【石】
• 〔T25 0633b20〕法【大】｜〔－〕【宮】
• 〔T25 0633b26〕寶【大】｜實【聖】
• 〔T25 0633b27〕是，於五波羅蜜中第一、最上、最妙【大】｜〔－〕【宮】
• 〔T25 0633b27〕須菩提白佛言：「世尊！佛以何意故說般若波羅蜜最上、最妙？」 tr. "World-Honored One! With what intent does the Buddha say that prajñāpāramitā is highest and most wondrous?"佛告須菩提：「是般若波羅蜜取一切善法到薩婆若中，住不住故。」 tr. "This prajñāpāramitā takes all wholesome dharmas into sarvajñā, and this is because it takes abiding as not abiding."須菩提白佛言：「世尊！般若波羅蜜有法可取、可捨不？」 tr. "World-Honored One! Does prajñāpāramitā have any dharma that can be taken or can be given up?"佛言：「不也！須菩提！般若波羅蜜無法可取、無法可捨。何以故？一切法不可取、不可捨故。」 tr. "No, Subhūti! Prajñāpāramitā has no dharma that can be taken and no dharma that can be given up. Why? Because all dharmas cannot be taken and cannot be given up."「世尊！般若波羅蜜於何等法不取不捨？」 tr. "World-Honored One! With regard to what dharmas does prajñāpāramitā neither take nor give up?"佛言：「般若波羅蜜於色不取不捨，於受想行識乃至阿耨多羅三藐三菩提不取不捨。」 tr. "Prajñāpāramitā neither takes nor gives up form; it neither takes nor gives up feeling, perception, constructions, and consciousness, and so on up to anuttarā samyaksaṃbodhi."「世尊！云何不取色，乃至不取阿耨多羅三藐三菩提？」 tr. "World-Honored One! What is called not taking form, and so on up to not taking anuttarā samyaksaṃbodhi?"【大】｜〔－〕【宮】
• 〔T25 0633b28〕以【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0633b29〕是【大】｜〔－〕【宋】【元】【明】
• 〔T25 0633c04〕可【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0633c04〕可【大】｜〔－〕【宋】【元】【明】【聖】(star · corresp → note(0633015) = the note at〔T25 0633c04〕)
• 〔T25 0633c09〕佛言：「若菩薩不念色，乃至不念阿耨多羅三藐三菩提，是名不取色，【大】｜〔－〕【宮】
• 〔T25 0634a12〕者【大】｜〔－〕【宮】
• 〔T25 0634a12〕則不能生檀波羅蜜【大】｜〔－〕【宋】【宮】
• 〔T25 0634a13〕不能生大悲【大】｜〔－〕【聖】
• 〔T25 0634a13〕菩薩若復作是念：『諸佛知諸法【大】｜〔－〕【聖】
• 〔T25 0634a16〕詔【大】｜照【聖】【石】
• 〔T25 0634a16〕佛【大】｜諸佛【石】
• 〔T25 0634a21〕無所【大】｜不可【石】
• 〔T25 0634a25〕耶【大】｜取【聖】
• 〔T25 0634a25〕遠離檀波羅蜜耶？乃至【大】｜〔－〕【聖】
• 〔T25 0634a26〕遠離一切種智【大】｜〔－〕【聖】
• 〔T25 0634b17〕種【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0634b20〕如【大】｜如如【聖】
• 〔T25 0634c06〕應【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0634c07〕乃至【大】｜及【宋】【元】【明】【宮】【聖】｜乃【石】
• 〔T25 0634c15〕應【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0634012) = the note at〔T25 0634c06〕)
• 〔T25 0634c22〕所【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0634c23〕菴【大】｜掩【石】
• 〔T25 0634c24〕羅【大】｜〔－〕【宋】【宮】
• 〔T25 0634c29〕死【大】｜死以【元】【明】
• 〔T25 0634c29〕如是行，當得阿耨多羅三藐三菩提【大】｜〔－〕【宋】【宮】【聖】【石】
• 〔T25 0635a01〕人【大】｜〔－〕【石】
• 〔T25 0635a04〕耶【大】｜〔－〕【宮】
• 〔T25 0635a09〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0635a10〕道【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0635a11〕波羅蜜乃至一切種智【大】｜〔－〕【聖】
• 〔T25 0635a12〕須菩提！譬如射師，執【大】｜〔－〕【聖】
• 〔T25 0635b11〕相【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0635b17〕知【大】｜智【聖】
• 〔T25 0635b20〕性【大】｜〔－〕【聖】
• 〔T25 0635c04〕廣【大】｜〔－〕【宮】
• 〔T25 0635c05〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0635c09〕已【大】｜以【石】
• 〔T25 0635c11〕已【大】｜以【石】(star · corresp → note(0635011) = the note at〔T25 0635c09〕)
• 〔T25 0635c15〕數【大】｜〔－〕【宮】
• 〔T25 0635c22〕言【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0635c25〕已【大】｜〔－〕【宋】【宮】
• 〔T25 0635c29〕以【大】｜與【石】
• 〔T25 0636a02〕令【大】｜合【聖】
• 〔T25 0636a14〕得【大】｜復【聖】
• 〔T25 0636a16〕凌【大】｜浚【宋】【宮】｜陵【元】【明】【聖】(star · corresp → note(0632013) = the note at〔T25 0632c10〕)
• 〔T25 0636a21〕行【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0636a22〕至，乃【大】｜乃至【聖】
• 〔T25 0636a26〕仗【大】｜杖【石】
• 〔T25 0636a27〕仗【大】｜杖【石】(star · corresp → note(0636005) = the note at〔T25 0636a26〕)
• 〔T25 0636b01〕者【大】｜〔－〕【石】
• 〔T25 0636b02〕受【大】｜授【元】【明】
• 〔T25 0636b12〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0636b14〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】(star · corresp → note(0636008) = the note at〔T25 0636b12〕)
• 〔T25 0636b16〕波羅蜜【大】｜〔－〕【石】
• 〔T25 0636b17〕般若【大】｜〔－〕【石】
• 〔T25 0636b19〕各【大】｜〔－〕【聖】
• 〔T25 0636b23〕導【大】｜道【石】
• 〔T25 0636b28〕前【大】｜〔－〕【聖】
• 〔T25 0636c15〕指【大】｜相【宮】
• 〔T25 0636c16〕厭【大】｜能勝【石】
• 〔T25 0636c20〕當【大】｜尚【聖】
• 〔T25 0636c21〕能【大】｜得【石】
• 〔T25 0636c27〕般若【大】｜〔－〕【宮】
• 〔T25 0637a03〕言【大】｜言大【宋】【元】【明】【石】
• 〔T25 0637a05〕塗【大】｜徒【石】
• 〔T25 0637a14〕是【大】｜〔－〕【宮】
• 〔T25 0637a15〕而最上、最妙【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0637a16〕玉【大】｜王【聖】
• 〔T25 0637a21〕切【大】｜切法【宋】【元】【明】【宮】
• 〔T25 0637a23〕悲【大】｜大悲【石】
• 〔T25 0637b06〕事【大】｜處【宋】【元】【明】【宮】
• 〔T25 0637b08〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0637b18〕著【大】｜若【宋】【元】【明】
• 〔T25 0637b21〕著，不著則不生【大】｜〔－〕【聖】
• 〔T25 0637b25〕念【大】｜〔－〕【宋】【宮】
• 〔T25 0637b27〕著故【大】｜故著【聖】
• 〔T25 0637c10〕便【大】｜更【宋】【元】【明】【宮】
• 〔T25 0637c20〕相【大】｜〔－〕【宮】
• 〔T25 0637c21〕相【大】｜根【宮】
• 〔T25 0637c24〕語【大】｜諸【聖】
• 〔T25 0637c24〕人說【大】｜說人【宮】
• 〔T25 0637c25〕教詔【大】｜演說【石】
• 〔T25 0637c28〕諸【大】｜戲論【宮】
• 〔T25 0637c28〕佛【大】｜〔－〕【宋】【元】【明】【石】
• 〔T25 0638a02〕是【大】｜有【聖】
• 〔T25 0638a05〕著【大】｜者【宮】
• 〔T25 0638a07〕息：「如【大】｜自如【聖】｜息而【石】
• 〔T25 0638a07〕必【大】｜畢竟【石】
• 〔T25 0638a10〕無所得【大】｜〔－〕【宮】
• 〔T25 0638a11〕等【大】｜等釋曰【石】
• 〔T25 0638a11〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0638a12〕是【大】｜〔－〕【聖】【石】
• 〔T25 0638a13〕著【大】｜若【宮】
• 〔T25 0638a13〕相【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0638a16〕破【大】｜故【聖】｜誰【宮】
• 〔T25 0638a23〕至【大】｜是【宮】
• 〔T25 0638a24〕無【大】｜〔－〕【聖】
• 〔T25 0638a25〕亦【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0638b07〕廣【大】｜〔－〕【石】
• 〔T25 0638b17〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0638b28〕樹【大】｜子【元】【明】【石】
• 〔T25 0638b28〕菓【大】｜樹【石】
• 〔T25 0638c02〕時至【大】｜至時【石】
• 〔T25 0638c15〕人【大】｜又【聖】
• 〔T25 0638c19〕瘡【大】｜鎗【宋】【元】【明】｜創【宮】【聖】【石】
• 〔T25 0638c22〕何【大】｜〔－〕【聖】
• 〔T25 0638c25〕亦【大】｜多【聖】
• 〔T25 0638c26〕夫【大】｜人【宋】【元】【明】【宮】
• 〔T25 0638c29〕學【大】｜得【石】
• 〔T25 0639a04〕三【大】｜二【石】
• 〔T25 0639a09〕聚【大】｜眾【聖】【石】
• 〔T25 0639a11〕知【大】｜智【聖】
• 〔T25 0639a13〕識【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0639a19〕故【大】｜〔－〕【宮】
• 〔T25 0639a20〕知。先【大】｜先知【宋】【元】【明】【宮】
• 〔T25 0639a23〕先【大】｜失【聖】
• 〔T25 0639a24〕知【大】｜〔－〕【聖】
• 〔T25 0639a25〕妨【大】｜防【石】
• 〔T25 0639a26〕明【大】｜眼【宋】【元】【明】【宮】【聖】
• 〔T25 0639a28〕相【大】｜相相【聖】
• 〔T25 0639b09〕妨【大】｜防【石】(star · corresp → note(0639009) = the note at〔T25 0639a25〕)
• 〔T25 0639b10〕相【大】｜量【石】
• 〔T25 0639b10〕量【大】｜相【石】
• 〔T25 0639b13〕法【大】｜〔－〕【聖】
• 〔T25 0639b17〕節【大】｜櫛【石】
• 〔T25 0639b21〕多【大】｜是【宮】
• 〔T25 0639b22〕不【大】｜〔－〕【元】【明】【石】
• 〔T25 0639b26〕法【大】｜性【聖】
• 〔T25 0639b29〕聞【大】｜門【宋】【元】【明】【石】
• 〔T25 0639b30〕論【大】｜經【石】
• 〔T25 0639b30〕二【大】｜二釋第六十九品上【宋】【元】【宮】｜二釋第六十八品上【石】
• 〔T25 0639c03〕大智度論釋大方便品第六十九之餘（卷八十三）【大】｜大智度論卷八十三釋第六十九品下訖第七十品上方便品【宋】｜大智度論卷第八十三釋第六十九品下訖第七十品上方便品【宮】｜大智度論卷八十三釋方便品第六十九下訖第七十品上【元】｜大智度論卷八十三釋方便品第六十九之下【明】｜大智度經論卷第八十釋第六十品下訖第六十九品上【聖】｜摩訶般若波羅蜜品六十八卷八十三【石】
• 〔T25 0639c08〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0639c08〕所【大】｜能【石】
• 〔T25 0639c11〕進【大】｜進喜【石】
• 〔T25 0639c14〕學【大】｜學如禪波羅蜜所說當學【石】
• 〔T25 0639c19〕時（K14n0549_p1325c18）（T08n0223_p0372a19）【CB】【麗-CB】｜事【大】
• 〔T25 0639c20〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0639c27〕婆【大】｜波【聖】
• 〔T25 0639c27〕若【大】｜〔－〕【宮】
• 〔T25 0640a07〕十方【大】｜今十方【元】【明】【石】
• 〔T25 0640a16〕生【大】｜〔－〕【聖】
• 〔T25 0640a29〕知【大】｜於【宋】【宮】【聖】
• 〔T25 0640a29〕知【大】｜於【宋】【宮】【聖】(star · corresp → note(0640003) = the note at〔T25 0640a29〕)
• 〔T25 0640a29〕善【大】｜善善【聖】
• 〔T25 0640b07〕諦【大】｜四諦【元】【明】
• 〔T25 0640b27〕切【大】｜切種種【宋】｜切種【元】【明】【石】
• 〔T25 0640b27〕切【大】｜切種種【宋】｜切種【元】【明】【石】(star · corresp → note(0640006) = the note at〔T25 0640b27〕)
• 〔T25 0640c01〕寶【大】｜實【宋】【元】【明】【宮】
• 〔T25 0640c07〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0640c14〕如【大】｜如是【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0640c18〕以【大】｜亦【宮】
• 〔T25 0640c21〕八【大】｜餘【石】
• 〔T25 0640c25〕五【大】｜六【石】
• 〔T25 0641a06〕涅槃【大】｜但般【聖】
• 〔T25 0641a22〕鳥【大】｜烏【明】
• 〔T25 0641b02〕量【大】｜礙【宋】【元】【明】【宮】【聖】
• 〔T25 0641b07〕異【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0641b09〕寶【大】｜實【宋】【元】【明】【宮】【聖】
• 〔T25 0641b18〕者【大】｜名【宋】【宮】
• 〔T25 0641b18〕估【大】｜賈【元】【明】
• 〔T25 0641b19〕駃【大】｜快【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0641b20〕駃【大】｜快【宋】【元】【明】(star · corresp → note(0641008) = the note at〔T25 0641b19〕)
• 〔T25 0641b23〕鴦崛【大】｜鴦屈【宋】【宮】｜央掘【元】【明】
• 〔T25 0641b24〕善【大】｜好【石】
• 〔T25 0641c01〕解說【大】｜解脫【宮】｜說【元】【明】
• 〔T25 0641c02〕以【大】｜以故【石】
• 〔T25 0641c05〕說【大】｜說釋六十八品竟【石】