大智度論 三慧品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Three Wisdoms

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 crosses Fascicles 83 and 84. The preceding chapter is "The Great Skilful Means", the Sixty-ninth—on the side of the treatise the chapter heading reads 「大方便品」 tr. "The Great Skilful Means", while on the side of the sūtra explained, T223, it reads 「方便品」 tr. "Skilful Means"; this increase or reduction by one character between the chapter names on the two sides is recorded as it is. The chapter title 「大智度論釋三慧品第七十」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms, the Seventieth"〔T25 0641c06〕 stands within Fascicle 83 (Fascicle 83 begins at 0639c03; the title does not stand at the head of the fascicle), the point where the preceding chapter ends being the point where this chapter begins; when the fascicle-end title of Fascicle 83, 「大智度論卷第八十三」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-three"〔T25 0645b03〕, is reached, this chapter is not yet finished, and Fascicle 84 begins afresh with the continuation title 「大智度論釋三慧品第七十之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms, the Seventieth, continued"〔T25 0645b06〕, repeating the author's signature and the translator's signature (「聖者龍樹菩薩造」 tr. "Composed by the noble Bodhisattva Nāgārjuna" and 「後秦龜茲國三藏鳩摩羅什譯」 tr. "Translated by Kumārajīva, Tripiṭaka master of Kucha, in the Later Qin")—the continuation title reads 「之餘」 tr. "continued" and not 「之下」 tr. "the last part", of the same type as the fascicle-crossing under 「之餘」 tr. "continued" in Chapters 40, 41, 43, 45, and 47; recorded as it is.

The end of this chapter coincides with a fascicle boundary: it runs to the last passage of Treatise ②, 「雖行有為法得是無所得，心不取相故無所得。何以故？與空、無相、無作合行故」 tr. "Though he practises conditioned dharmas, he obtains this nothing to be attained; because his mind does not grasp at marks, there is nothing to be attained. Why? Because he practises in union with emptiness, the signless, and non-action"〔T25 0651b29〕, then comes the fascicle-end title of Fascicle 84, 「大智度論卷第八十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-four"〔T25 0651c03〕, and the next chapter, "The Tree of the Path", the Seventy-first, raises its title at 0651c06, which is at the same time the head of Fascicle 85—the end of this chapter, the end of Fascicle 84, and the beginning of the next chapter, all three, coincide; this is of a different type from Chapter 47's ‘Fascicle 69 does not close its fascicle within this chapter, but continues on to take in the first part of the next chapter’, and this chapter is a clean close of whole fascicles. Further, the <cb:mulu> mark of the treatise-side "The Tree of the Path" falls four lines after its title〔T25 0651c10〕, while the mulu mark of this chapter clings directly to its title〔T25 0641c06〕—the position of the mark on the markup layer is not the same in the two chapters; this is an unevenness of style on the XML encoding layer of the base text, recorded as it is, without forcing an explanation.

The structure = two sūtra sections and two treatise sections, fully aligned with the fascicle boundaries. 【經】①〔T25 0641c07〕 and 【論】①〔T25 0643a02〕 both lie in Fascicle 83, and 【經】②〔T25 0645b11〕 and 【論】②〔T25 0647c19〕 both lie in Fascicle 84—one fascicle, one sūtra section and one treatise section, with no place where a sūtra or treatise section is cut across the middle. This symmetrical structure sets this chapter clearly apart from Chapter 47 (three sūtra sections and three treatise sections, with the fascicle boundary falling inside Treatise ③).

The whole chapter has fourteen thousand and fifty-six pure Chinese characters (this ledger takes as its standard the figure obtained character by character from the working base text). This collection, following the order ‘cut first at the fascicle boundary; Fascicle 84 exceeds the threshold of seven thousand five hundred, so cut again where Treatise ② begins’, divides it into three units: the First Part (Fascicle 83 · Sūtra ① and Treatise ①), the Middle Part (Fascicle 84 · Sūtra ②), and the Last Part (Fascicle 84 · Treatise ②). The counts of pure Chinese characters in the reader-facing main text of the three units are five thousand one hundred and sixty-three, three thousand five hundred and fifty-nine, and five thousand three hundred and thirty-four; their sum, fourteen thousand and fifty-six, agrees exactly with the value for the whole chapter, with nothing omitted and nothing duplicated; the values that each unit's YAML reports of itself differ slightly from these, a difference of method as to whether the title-face of the split sub-files (the H1 navigational heading, the fascicle heading, the last-line citation note) is counted, not a drift in the main text—comparing the stream of Chinese characters in the main text of the three units character by character with the mother text, this ledger finds the only difference to be the ten characters of navigational headings added by the split sub-files, every other character being the same; recorded as it is.

The skeleton of this chapter's divisions was not set up by the treatise-author himself; the ancient masters' structural divisions are detailed in Section VI (Jizang divides it into the three sections ‘making clear the three wisdoms · making clear the three arisings · making clear prajñā’, and his section briefly making clear the three wisdoms is further divided into three branches, ‘making clear the substance of the three wisdoms · making clear the time for cultivating the three wisdoms · making clear the method of cultivating the three wisdoms’). The division of the reader-facing text of this ledger into three units is set up by the fascicle boundaries and the boundaries between sūtra and treatise, not taken over from the ancient masters' structural divisions; the two matters are kept distinct and do not lean on each other.

II. Terms Examined

This chapter is the general meeting-place of the section on 「三慧—三智」 tr. "the three wisdoms—the three knowledges" in the treatise-canon of the Prajñā section, and the density of its terms is extremely high. This section takes those terms that are set up for this chapter, or that receive a special explanation in it, and ties each entry to its explicit text and locus; wherever the treatise-author gives a gloss of his own, his original sentence is always primary, and this ledger does not extend it on his behalf.

Practising prajñā · giving rise to prajñā · cultivating prajñā (the three wisdoms). The question that opens the whole chapter is precisely these three matters: 「云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？」 tr. "How does one practise prajñāpāramitā? How does one give rise to prajñāpāramitā? How does one cultivate prajñāpāramitā?"〔T25 0641c07〕. The Buddha's answer ties each of the three matters to one gate—practising: 「色寂滅故，色空故，色虛誑故，色不堅實故，應行般若波羅蜜」 tr. "because form is quiescent, because form is empty, because form is false and deceptive, because form is not firm and real, one should practise prajñāpāramitā"〔T25 0641c09〕; giving rise: 「如虛空生故，應生般若波羅蜜」 tr. "because it arises like space, one should give rise to prajñāpāramitā"〔T25 0641c11〕; cultivating: 「修諸法破壞故，應修般若波羅蜜」 tr. "because one cultivates the breaking up of dharmas, one should cultivate prajñāpāramitā"〔T25 0641c13〕. The treatise explains the substance of their order: practising—「五眾是一切世間心所行結縛處，涅槃是寂滅相」 tr. "the five aggregates are the place where all worldly minds move and are bound; nirvāṇa is the mark of quiescence"〔T25 0643a07〕; to break the five aggregates and penetrate them so that they are empty, and, coming out from quiescence, still to keep quiescence in mind, is called prajñā; giving rise—「摩訶衍中，虛空名無法」 tr. "in the Mahāyāna, space names a non-existent dharma"〔T25 0643a18〕; one may not say permanent or impermanent, may not speak of existence or non-existence, and prajñā can contemplate the world as seeming like space—this is called giving rise; cultivating—「菩薩得般若已，入甚深禪定」 tr. "the bodhisattva, having obtained prajñā, enters very deep meditative concentration"〔T25 0643a22〕, and by the power of prajñā contemplates that meditative concentration and the objects of meditative concentration are all broken up—this is called cultivating. The two characters of the chapter name 「三慧」 tr. "the three wisdoms" are not seen in the main text of the sūtra or the treatise—the sūtra and the treatise only say 「行、生、修般若」 tr. "practising, giving rise to, and cultivating prajñā", and the name 「三慧」 tr. "the three wisdoms" is seen only in the chapter title and in the commentaries of the ancient masters (detailed in Sections IV and VI); this difference between name and substance is the first matter in this chapter that most needs to be distinguished.

For how long · the mind in sequence. The time of the three wisdoms: 「從初發意乃至坐道場，應行、應生、應修般若波羅蜜」 tr. "from the first arousing of intent up to sitting at the seat of awakening, one should practise, should give rise to, should cultivate prajñāpāramitā"〔T25 0641c16〕; the mark of the working of the mind in them: 「常不捨薩婆若心，不令餘念得入」 tr. "never abandoning the mind of sarvajñā, not letting any other thought get in"〔T25 0641c18〕, 「若心、心數法不行故」 tr. "because mind and mental-factor dharmas do not move"〔T25 0641c20〕. The treatise explains that 「一心」 tr. "a single mind" does not mean a single instant: 「心有二種：一者、念念生滅心，二者、相續次第生，總名一心」 tr. "Mind is of two kinds: the first is the mind that arises and ceases thought by thought; the second is what arises continuing in sequence, and this is named in general a single mind"〔T25 0643b10〕—because it arises continuing in sequence, though many it is named a single mind, not letting minds of greed, hatred, and the like continue and get in; it does not mean that of the sixty thoughts in a finger-snap thought after thought does not arise.

Mind and mental-factor dharmas do not move. The first focus of debate in this chapter. The objector raises a difficulty from the four places of the Abhidharma (the absorption without perception, the heaven without perception, entering the absorption of cessation in nirvāṇa with remainder, and nirvāṇa without remainder), in all of which mind and mental-factor dharmas do not move; the treatise-author judges directly that the objection does not touch the point: 「是事阿毘曇中說，非大乘中義」 tr. "this matter is what is said in the Abhidharma; it is not the meaning within the Great Vehicle"〔T25 0643b24〕, 「小乘、大乘種種差別，如先說」 tr. "the various differences of the Small Vehicle and the Great Vehicle are as said before"〔T25 0643b25〕, 「是故不應以阿毘曇難摩訶衍」 tr. "therefore one should not use the Abhidharma to raise difficulties against the Mahāyāna". The debate goes on to the three meanings of 「無相」 tr. "signless" (the path of seeing the truths, the formless absorptions, and taking nirvāṇa as object among the three gates of liberation); the treatise-author disallows only the third meaning, and his ground is that nirvāṇa is signless and cannot be taken as object: 「涅槃，無相、無量、不可思議，滅諸戲論」 tr. "nirvāṇa is signless, immeasurable, inconceivable, and extinguishes all idle discourse"〔T25 0643c24〕; at the end he ties it to the settled teaching of the earlier text of this treatise: 「如先品說：「菩薩行般若，離心、非心相。」」 tr. "As an earlier chapter says: ‘The bodhisattva who practises prajñā is apart from the marks of mind and of non-mind.’"〔T25 0643c26〕. One concluding sentence gathers up the whole debate: 「般若波羅蜜真故，心、心數法不行」 tr. "because prajñāpāramitā is true, mind and mental-factor dharmas do not move"〔T25 0644a04〕—it is not that a state of concentration makes the mind not move; it is that by the truth of prajñā what is false does not stand.

Suchness · the limit of reality · the nature of dharmas (the order of the three names). The sūtra answers 「云何當得薩婆若」 tr. "how shall one obtain sarvajñā" by three names in turn: 「菩薩摩訶薩得薩婆若，如如相」 tr. "the bodhisattva-mahāsattva obtains sarvajñā like the mark of suchness"〔T25 0641c27〕, next 「如實際」 tr. "like the limit of reality", next 「如法性」 tr. "like the nature of dharmas", and finally 「如我性、眾生性、壽命性」 tr. "like the nature of self, the nature of beings, the nature of a life". The treatise explains three matters. First, Subhūti himself spoke well of suchness in the "Suchness" chapter and yet asks again here; this is not understanding before and being confused after—「是如甚深無量故，須菩提有處解、有處不解」 tr. "because this suchness is very deep and immeasurable, there are places where Subhūti understands and places where he does not understand"〔T25 0644a19〕, and it is tied to a simile: 「譬如大水，有人入深者、入淺者，皆名入水」 tr. "it is as with a great water: some people go in deep and some go in shallow, and all are named entering the water"〔T25 0644a20〕. Second, why the limit of reality is not likened to suchness but suchness is instead likened to the limit of reality—「如、實際雖是一物，觀時異」 tr. "though suchness and the limit of reality are one thing, when contemplated they differ"〔T25 0644a24〕: suchness is the substance and nature of dharmas, the limit of reality is what the practitioner's mind takes and realises, and the Buddha takes what Subhūti has realised as the simile. Third, in the usual order 「法性」 tr. "the nature of dharmas" comes after 「如」 tr. "suchness" and 「實際」 tr. "the limit of reality" after 「法性」 tr. "the nature of dharmas", whereas here the nature of dharmas is instead placed later—the treatise answers 「今欲以我性、眾生性說畢竟空故，轉次在後」 tr. "now, because he wishes to speak of ultimate emptiness by means of the nature of self and the nature of beings, it is moved in order to come later", and sets up a gloss of the nature of dharmas: 「諸法本生處名為性」 tr. "the place from which all dharmas originally arise is named nature"〔T25 0644b02〕, and further divides it into shallow and deep: 「法性有聲聞分、有大乘分」 tr. "the nature of dharmas has a śrāvaka portion and a Great Vehicle portion"〔T25 0644b03〕; Subhūti has no doubt about the śrāvaka portion but has doubt about the Great Vehicle portion, and so asks. These three questions and three answers are the finest passage of this chapter on the level of glossing.

With something to be attained · with nothing to be attained · duality · non-duality. The sūtra sets up its own boundary: 「諸有二者，是有所得；無有二者，是無所得」 tr. "whatever has duality is with something to be attained; what is without duality is with nothing to be attained"〔T25 0642b20〕, duality meaning 「眼、色為二，乃至意、法為二，乃至阿耨多羅三藐三菩提、佛為二」 tr. "the eye and form are a duality, and so on up to the mind and dharmas are a duality, and so on up to anuttarā samyaksaṃbodhi and the Buddha are a duality"; it further breaks the two roads ‘obtaining from within something to be attained’ and ‘obtaining from within nothing to be attained’, and sets up 「有所得、無所得平等，是名無所得」 tr. "the equality of something to be attained and nothing to be attained—this is named nothing to be attained"〔T25 0642b26〕. The treatise explains that 「二」 tr. "duality" is a mutually dependent dharma—the eye is one and form is one, and the two ones coming together are named two: 「以眼故知是色，以色故知是眼，眼、色是相待法」 tr. "by the eye one knows that this is form, by form one knows that this is the eye; the eye and form are mutually dependent dharmas"; and it sets up a difficulty of its own and answers it: when form is not seen there is still an eye, so why say the eye is not apart from form—「以曾見色故名為眼，今雖不觀色，以本為名」 tr. "because it once saw form it is named the eye; now, though it does not look at form, it is named by what it was originally". Its concluding sentence is the one on which the Prajñā eye of the whole chapter hangs: 「因無所得破有所得，事既辦亦捨無所得」 tr. "by nothing to be attained one breaks something to be attained; the matter once done, one gives up nothing to be attained as well"〔T25 0645a15〕. At the end of the sūtra section nothing to be attained is further tied to the mark of prajñā: 「無所得是般若波羅蜜相」 tr. "nothing to be attained is the mark of prajñāpāramitā"〔T25 0642c06〕, and likewise tied to the mark of awakening and the mark of the practitioner.

Not practising is practising. The sūtra's reversed saying: 「不行，是名行般若波羅蜜」 tr. "Not practising—this is named practising prajñāpāramitā"〔T25 0642b09〕; its causes and conditions lie in 「般若波羅蜜不可得故，菩薩不可得，行亦不可得，行者、行法、行處亦不可得故」 tr. "because prajñāpāramitā is unfindable, the bodhisattva is unfindable, practice too is unfindable, and the one who practises, the dharma practised, and the place of practice are also unfindable". The treatise divides its emptiness into two gates: 「法空故，般若波羅蜜不可得，行處亦不可得；眾生空故，行者不可得」 tr. "because dharmas are empty, prajñāpāramitā is unfindable and the place of practice is also unfindable; because beings are empty, the one who practises is unfindable". Further, the treatise-author sets out on behalf of the bodhisattva of the first arousing of the mind the place where he is confused: 「若「不行為行」者，初發心菩薩心則迷悶；若「以行為行」者，是則顛倒」 tr. "If ‘not practising is practising’, the mind of the bodhisattva of the first arousing of the mind is then bewildered; if ‘practising is taken as practising’, this then is inverted"—therefore the Buddha answers with 「應學空無所得法」 tr. "one should train in the dharma of emptiness with nothing to be attained", and the treatise glosses it: 「無所得法即是無行」 tr. "the dharma with nothing to be attained is precisely non-practice"〔T25 0644c18〕, while 「學名以方便力漸漸行」 tr. "training means practising little by little by the power of skilful means".

Nothing done for · nothing made. The concluding sentence of Sūtra ①: 「一切諸法無所為、無所作」 tr. "all dharmas have nothing they are done for and nothing they make"〔T25 0642c26〕; prajñā, awakening, and the bodhisattva likewise have nothing they are done for and nothing they make. This sentence is precisely what the question of Sūtra ② rests on (「若諸法無所為、無所作，不應分別有三乘」 tr. "if dharmas have nothing they are done for and nothing they make, one should not distinguish that there are three vehicles"); one sentence runs through the two fascicles and is the joint between the upper and lower halves of this chapter.

The three groups · the five eyes. Sūtra ②: 「我以五眼觀，尚不得色乃至阿耨多羅三藐三菩提」 tr. "I contemplate with the five eyes, and I do not even obtain form, and so on up to anuttarā samyaksaṃbodhi"〔T25 0645b20〕, followed by the severe words 「是狂愚人無目」 tr. "this mad and foolish person has no eyes"〔T25 0645b21〕; further, the three groups of beings are not found and yet the three groups are spoken of, and the reason lies in 「以眾生無法有法想，我以除其妄著，世俗法故說有得，非第一義」 tr. "because beings give rise to the perception of an existent dharma with regard to a non-existent dharma, in order to remove their false clinging I say, by way of worldly dharmas, that there is something to be attained; it is not the highest meaning"〔T25 0645b28〕. The treatise explains that the distinction of the three groups is only for breaking the inversions: one who can break the inversions is named assured of rightness, one who certainly cannot break them is assured of wrongness, and 「得因緣能破，不得則不能破，是名不定」 tr. "one who, obtaining the causes and conditions, can break them, and not obtaining them cannot—this is named unassured".

Conjuring · the conjured Buddha. Sūtra ② sets up the simile of the conjured person to answer 「無所住而得」 tr. "obtaining with nowhere to abide": 「譬如佛所化人不住有為相、不住無為相」 tr. "it is as a person conjured by the Buddha does not abide in the mark of the conditioned and does not abide in the mark of the unconditioned"〔T25 0645c06〕; the conjured person also comes and also goes, also sits and also stands, and also practises the six perfections, and so on up to turning the wheel of the Dharma; going further it judges directly 「佛與化人無有差別」 tr. "the Buddha and a conjured person are without difference"〔T25 0645c22〕, and brings up 「譬如過去有佛名須扇多」 tr. "it is as in the past there was a Buddha named Suśānta"〔T25 0645c26〕 as proof that, when there is no Buddha, the conjured one can still do something. The treatise here sets up four layers of question and answer (whether the conjured person can practise the six perfections; why a conjured Buddha without the ten powers is equal to the true Buddha; whether drawing blood from the body of a conjured Buddha with an evil mind incurs a heinous sin; why then in the Vinaya killing a conjured person does not violate the precept against killing)—the pivot of its answers lies in 「十力等諸功德皆入諸法實相」 tr. "the ten powers and all such merits all enter into the real mark of all dharmas"〔T25 0648a21〕; its boundary lies in 「毘尼中皆為世間事、攝眾僧故結戒，不論實相」 tr. "in the Vinaya the precepts are all laid down for the sake of worldly matters and for holding the Saṅgha together; the real mark is not discussed"〔T25 0648b01〕; its standard lies in 「意業最大，非身、口業」 tr. "the deed of mind is greatest, not the deeds of body and speech"〔T25 0648b09〕. The meaning of the field of merit returns to 「是故福田無量故，雖濡心布施，其福亦無盡」 tr. "therefore, because the field of merit is immeasurable, though one gives with a soft mind, his merit too is inexhaustible"〔T25 0648b22〕.

Names and marks. Sūtra ② answers the difficulty 「壞諸法相」 tr. "ruining the marks of dharmas": 「以名字相故示諸法，欲令眾生解；佛不壞諸法法相」 tr. "it is by the marks of names that dharmas are shown, wishing to make beings understand; the Buddha does not ruin the dharma-marks of dharmas"〔T25 0646a25〕; the distinction between clinging and not clinging lies in 「隨世俗法有名相，實無著處」 tr. "following worldly dharmas there are names and marks, and yet there is really no place of clinging", and the form of its counter-question is 「若名著名、相著相，空亦應著空，無相亦應著無相」 tr. "if name clung to name and mark clung to mark, emptiness too should cling to emptiness, and the signless too should cling to the signless"; its conclusion is 「是一切法但有名相，是法不住名相中」 tr. "all these dharmas have only names and marks; these dharmas do not abide within names and marks"〔T25 0646b05〕. The treatise explains the bodhisattva's dwelling in the middle: 「如是離有離無、處中道，能度眾生」 tr. "thus leaving existence and leaving non-existence, and dwelling in the middle way, he is able to deliver beings"〔T25 0648c28〕—because names and marks are not real, he does not cling to existence; because the emptiness of names and marks is also empty, he does not cling to non-existence; this is the middle-way prajñā of this chapter.

Omniscience · the knowledge of the kinds of paths · the omniscience of all kinds (the three knowledges). The reason why this chapter stands as a key point equal to the 「三慧」 tr. "three wisdoms" of the chapter title lies in this passage. Sūtra ② sets out what the three knowledges belong to: 「薩婆若是一切聲聞、辟支佛智，道種智是菩薩摩訶薩智，一切種智是諸佛智」 tr. "sarvajñā is the knowledge of all śrāvakas and pratyekabuddhas; the knowledge of the kinds of paths is the knowledge of the bodhisattva-mahāsattvas; the omniscience of all kinds is the knowledge of the buddhas"〔T25 0646b23〕; the mark of the omniscience of all kinds is 「一相故名一切種智，所謂一切法寂滅相」 tr. "because of one mark it is named the omniscience of all kinds, namely that all dharmas have the mark of quiescence"〔T25 0646c19〕, with one further layer added: 「諸法行類、相貌、名字顯示說，佛如實知」 tr. "the classes of practice, the marks and features, and the names by which dharmas are shown and spoken of—the Buddha knows them as they really are". The treatise explains that the paths contained in the knowledge of the kinds of paths are four: 「道有四種」 tr. "the path is of four kinds"〔T25 0649a06〕—the path of receiving the happiness of merit among humans and gods, together with the paths of the three vehicles, makes four, and 「菩薩以佛道自為、為人，以餘三道但為眾生是菩薩道種智」 tr. "the bodhisattva uses the Buddha path for himself and for others, and uses the other three paths only for beings: this is the bodhisattva's knowledge of the kinds of paths"〔T25 0649a13〕. In explaining the omniscience of all kinds, the treatise keeps the views of four parties side by side under a single sentence without ruling for any one: its own view, of two marks (the mark of quiescence and the mark of clear penetration), 「一切種智名一切三世法中通達無礙」 tr. "the omniscience of all kinds is named penetrating without obstruction among all dharmas of the three times"〔T25 0649b16〕, tied to the simile 「如大海水中風不能動，以其深故波浪不起」 tr. "as in the waters of the great sea the wind cannot stir it, because it is deep, and no waves rise"〔T25 0649b19〕; next, 「有人言：十力、四無所畏、四無礙法、十八不共法，盡是智慧相，和合名為一切種智」 tr. "Someone says: the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas are all marks of wisdom, and coming together they are named the omniscience of all kinds"; next, 「復有人言：金剛三昧次第得無礙解脫故」 tr. "Someone further says: because after the vajra samādhi one obtains in sequence unobstructed liberation"; and finally 「如是等種種無量因緣，名一切種智」 tr. "by such various immeasurable causes and conditions it is named the omniscience of all kinds"〔T25 0649b27〕 gathers them all. The views are set side by side without judging higher or lower—a conspicuous feature of the treatise's manner in this chapter (a later citation has a special comment on this; see Section VI).

The habitual residues of the afflictions · the difference in cutting off. Sūtra ②: 「煩惱斷無差別；諸佛煩惱習一切悉斷」 tr. "in the cutting off of the afflictions there is no difference; the buddhas' habitual residues of the afflictions are all entirely cut off"〔T25 0646c23〕, whereas the śrāvakas and pratyekabuddhas do not cut them all off; within the unconditioned dharma no difference is to be found, and yet whether the residues are cut off or not is still spoken of—its solution lies in 「習非煩惱」 tr. "the habitual residue is not an affliction"〔T25 0646c29〕—「是聲聞、辟支佛身口有似婬欲、瞋恚、愚癡相，凡夫愚人為之得罪。是三毒習，諸佛無有」 tr. "these śrāvakas and pratyekabuddhas have in body and speech what seems like the marks of lust, hatred, and delusion, and ordinary foolish people incur sin on account of them. These habitual residues of the three poisons the buddhas do not have"〔T25 0646c29〕. The treatise ties to it one set of similes and one set of proofs by events: the simile is 「斷時有差別，斷已無差別；譬如刀有利鈍，斷時有遲速」 tr. "at the time of cutting off there is difference; once cut off there is no difference; it is as a knife may be sharp or blunt, and at the time of cutting it is slow or swift"〔T25 0649b29〕; the proofs by events are divided between the two parties, the two vehicles and the Buddha, and are detailed in Section III.

The prior limit · the later limit. Sūtra ②: 「世間言說故有差別，非第一義」 tr. "because of worldly speech there is difference; it is not the highest meaning"〔T25 0647a09〕, 「第一義中無言說道，斷結故說後際」 tr. "within the highest meaning there is no way of speech; because of cutting off the fetters the later limit is spoken of"; Subhūti in turn presses the point with the emptiness of specific marks, and the Buddha approves it, saying 「諸法自相空中，無有前際，何況有後際」 tr. "within the emptiness of specific marks of dharmas there is no prior limit—how much less is there a later limit"〔T25 0647a13〕. The treatise explains what the later limit refers to—「後際者，所謂無餘涅槃」 tr. "the later limit means nirvāṇa without remainder"—and, by inferring back and forth the priority of birth and of old age and death, proves that it is unfindable.

The meaning of prajñāpāramitā (the foremost crossing). Sūtra ② explains the name by seven layers of 「復次」 tr. "again": 「得第一度，一切法到彼岸，以是義故名般若波羅蜜」 tr. "it obtains the foremost crossing, and all dharmas reach the further shore; for this meaning it is named prajñāpāramitā"〔T25 0647a22〕; the buddhas, bodhisattvas, pratyekabuddhas, and arhats use it to obtain crossing; it distinguishes, weighs, and breaks up all dharmas, down to atoms, finding nothing firm and real; suchness, the nature of dharmas, and the limit of reality all enter into it; 「無色、無形、無對，一相所謂無相」 tr. "without form, without shape, without resistance, one mark, namely the signless"〔T25 0647b03〕; it can give rise to all dharmas, all eloquence of delighting in speech, and all illumination; it is not something that Māra, the two vehicles, or those of other paths can break or ruin. The treatise comments on it layer by layer; its explanation of 「第一度」 tr. "the foremost crossing" turns five times—the difference of the higher, middle, and lower knowledge of the three vehicles; the nine grades of affliction set against the nine grades of wisdom; the difference of the general mark and the specific marks; the difference of whether it pervades all knowable dharmas or not; the difference of whether the provisions are complete—the last being tied to the simile 「如人乘七寶船，牢治行具」 tr. "as a person rides a ship of the seven jewels, with the gear for the journey made firm and ready"〔T25 0650b12〕; further it puts forward a separate gloss: 「般若名慧，波羅蜜，到彼岸」 tr. "prajñā names wisdom; pāramitā, reaching the further shore"〔T25 0650b22〕, 「彼岸名盡一切智慧邊」 tr. "the further shore names exhausting the limit of all wisdom"〔T25 0650b23〕.

The knowledge of things as they really are. Sūtra ② lists the knowledges that the meaning of prajñā should practise, and ends with 「如實智義」 tr. "the meaning of the knowledge of things as they really are". The treatise sets three questions: the three baskets have only the ten knowledges, so why is there the knowledge of things as they really are here—「是故名大乘！大法能受小法，小不能受大」 tr. "That is why it is named the Great Vehicle! The great Dharma can receive the small dharma; the small cannot receive the great"〔T25 0650c22〕; what is the mark of the knowledge of things as they really are—「有人言：能知諸法實相，所謂如、法性、實際，是名如實智相」 tr. "Someone says: being able to know the real mark of all dharmas, namely suchness, the nature of dharmas, and the limit of reality—this is named the mark of the knowledge of things as they really are"; if only the Buddha obtains the knowledge of things as they really are, how then do the two vehicles and the great bodhisattvas obtain nirvāṇa and obtain the acceptance of non-arising—it divides the knowledge of things as they really are into two kinds, the pervading and complete and the not yet complete, tied to the simile 「譬如闇室中，為有所作故然燈」 tr. "it is as in a dark room, because there is something to be done, a lamp is lit"〔T25 0651a04〕; the portion of darkness removed by the later lamp is not what the first lamp could remove, and yet 「不得言初燈無照」 tr. "one may not say that the first lamp gave no illumination". Its concluding words are 「遍如實智，是佛；但如實智，二乘及菩薩所共」 tr. "the pervading knowledge of things as they really are is the Buddha's; the knowledge of things as they really are simply is shared by the two vehicles and the bodhisattvas"〔T25 0651a12〕.

Benefit · non-benefit. The last passage of the chapter: the sūtra sets up the three poisons and wrong views as non-benefit, which one should not practise, and further sets up form, and so on up to awakening, as 「非義、非非義」 tr. "neither benefit nor non-benefit"; the treatise divides all dharmas into three portions—the afflictions are non-benefit, wholesome dharmas such as the six perfections are benefit, and indeterminate dharmas such as form are neither benefit nor non-benefit—and ties the three minds that ordinary people give rise to when receiving pleasure, receiving pain, and receiving what is neither pain nor pleasure to the marks of sickness. Its conclusion is 「諸法實相，有佛無佛常住，不作義、非義」 tr. "the real mark of all dharmas, whether there is a Buddha or there is no Buddha, always abides, and does not make benefit or non-benefit"〔T25 0651a27〕, while the boundary between worldly truth and the highest meaning lies in 「以著心故，說「般若無義非義」；無著心故，說「第一實義」」 tr. "because of the clinging mind, it is said that ‘prajñā has neither benefit nor non-benefit’; for a mind without clinging, it is said to be ‘the foremost real meaning’"〔T25 0651b12〕. Here the treatise also sets up the twofold division of prajñā: 「般若有二種：一者、有為，二者、無為」 tr. "prajñā is of two kinds: the first, conditioned; the second, unconditioned"〔T25 0651b15〕—training in the conditioned prajñā one fulfils the six perfections and abides in the ten grounds; training in the unconditioned prajñā one extinguishes the habitual residues of the afflictions and accomplishes the Buddha path. The whole chapter is gathered up in one sentence of the sūtra: 「無所得即是得，以是得無所得」 tr. "nothing to be attained is precisely attaining; by this attaining there is nothing to be attained"〔T25 0647c17〕, and the treatise explains it: 「此中二、不二，即是無分別，皆無所得」 tr. "the duality and non-duality here are non-discrimination, and are all nothing to be attained".

III. Similes and Stories

The similes of this chapter fall into four layers: Sūtra ① has only the one simile of space, yet its meaning is the skeleton of the whole chapter; Treatise ① uses the depth and shallowness of entering water to explain understanding and not understanding; the set of the conjured Buddha and Suśānta in Sūtra ② is the key proof for the meaning of the conjured body in the whole treatise; and the chapter on the habitual residues of the afflictions in Treatise ② gathers it up with five proofs by events and three similes, its density being the highest in this collection up to this point.

The simile of arising like space (set up by the sūtra itself · the 「生」 tr. "giving rise" of the three wisdoms). 「如虛空生故，應生般若波羅蜜」 tr. "because it arises like space, one should give rise to prajñāpāramitā"〔T25 0641c11〕. The treatise explains it in two turns: first, in space no dharma arises, and space too cannot give rise to anything, 「無法、無形、無觸，無作相故」 tr. "because it is a non-existent dharma, without shape, without touch, and has the mark of making nothing"; second, 「摩訶衍中，虛空名無法」 tr. "in the Mahāyāna, space names a non-existent dharma"〔T25 0643a18〕; one may not speak of permanent or impermanent, existence or non-existence; it extinguishes all idle discourse, is undefiled and without clinging, and also without letters—prajñā can contemplate the world as seeming like space, and this is called giving rise to prajñā. At the end of the chapter the suchness of space is again used as a simile to make clear that prajñā neither increases nor diminishes (「譬如虛空如，不能益眾生、不能損眾生」 tr. "it is as the suchness of space can neither benefit beings nor diminish beings"), and the treatise extends it: though space is a non-existent dharma, all the world, by reason of space, has something it can do, and prajñā is likewise—the simile of space in two places, at the beginning and the end, one making clear its arising, the other its function.

The simile of entering water deep or shallow (carrying on the meaning of 「有處解、有處不解」 tr. "there are places where he understands and places where he does not understand"). 「譬如大水，有人入深者、入淺者，皆名入水，不得言入淺者不入水」 tr. "it is as with a great water: some people go in deep and some go in shallow, and all are named entering the water; one may not say that one who goes in shallow does not enter the water"〔T25 0644a20〕—Subhūti could speak of suchness in the "Suchness" chapter and yet asks again here; this is not contradicting himself, for deep and shallow are alike entering the water. This simile is the general form of answer in this chapter for dealing with ‘the ancient masters perhaps doubting that the noble one is inconsistent before and after’.

The conjured Buddha · the Buddha Suśānta (set up by the sūtra itself · the key proof of the whole chapter). 「譬如佛所化人不住有為相、不住無為相」 tr. "it is as a person conjured by the Buddha does not abide in the mark of the conditioned and does not abide in the mark of the unconditioned"〔T25 0645c06〕; the conjured person has coming and has going, also sits and also stands, and so on up to practising the six perfections, obtaining awakening, turning the wheel of the Dharma, and conjuring immeasurable beings who have the three groups—and asked whether he really exists, the answer is 「不也」 tr. "No". Going further, 「譬如過去有佛名須扇多」 tr. "it is as in the past there was a Buddha named Suśānta"〔T25 0645c26〕, who, wishing to deliver bodhisattvas, conjured a Buddha and then himself passed into extinction; this conjured Buddha abode for half a kalpa doing the work of a Buddha, gave the predictions, and passed into extinction; all the beings of the world knew that the Buddha had really passed into extinction, whereas 「化人實無生無滅」 tr. "the conjured person really has no arising and no ceasing". The treatise here sets four questions in succession (see Section II), and limits its own words: 「不言化人能實行，眾生眼見似有所行」 tr. "it is not said that the conjured person can really practise; the eyes of beings see what seems to be something practised"〔T25 0648a12〕—conjuring is conjuring in that the eye sees what seems to exist, not in real practice.

Scattering a single flower into space · calling out namo Buddha once (set up by the sūtra itself · the field of merit is immeasurable). The sūtra, with conditions diminishing in three layers, has merit that is in each case not exhausted: keeping the Buddha in mind with a reverent mind, 「但以一華散虛空中念佛」 tr. "only scattering a single flower into space while keeping the Buddha in mind", 「若有人一稱南無佛，乃至畢苦，其福不盡」 tr. "if a person once calls out namo Buddha, up to the ending of suffering his merit is not exhausted"〔T25 0646a13〕. The treatise adds one layer above these: 「置是化佛光相具足，有人見石泥像等，慈心念佛，是人乃至畢苦其福不盡」 tr. "setting aside this conjured Buddha complete with light and marks, if a person sees an image of stone or clay and the like and keeps the Buddha in mind with a mind of kindness, this person's merit, up to the ending of suffering, is not exhausted"—descending from the conjured Buddha to an image of clay, the immeasurability of the field of merit is not measured by the fineness or coarseness of what is faced.

The simile of the sharp or blunt knife (carrying on the meaning of 「斷時有差別、斷已無差別」 tr. "at the time of cutting off there is difference; once cut off there is no difference"). 「斷時有差別，斷已無差別；譬如刀有利鈍，斷時有遲速」 tr. "at the time of cutting off there is difference; once cut off there is no difference; it is as a knife may be sharp or blunt, and at the time of cutting it is slow or swift"〔T25 0649b29〕—knowledge is higher, middle, or lower, yet the unconditioned that is cut off is without difference; the difference lies in the time of cutting off, not in the fruit of cutting off.

The monkey habit of Madhuvāsiṣṭha (a story of past deeds · the first of the habitual residues of the two vehicles). 「譬如蜜婆私詫阿羅漢，五百世在獼猴中，今雖得阿羅漢，猶騰跳樹木」 tr. "it is as the arhat Madhuvāsiṣṭha, who for five hundred lives was among monkeys; though now he has obtained arhatship, he still leaps and bounds among the trees"〔T25 0649c10〕; foolish people, seeing him, at once give rise to contempt and say 「是比丘似如獼猴」 tr. "this bhikṣu is like a monkey"—「是阿羅漢無煩惱心而猶有本習」 tr. "this arhat has no mind of affliction and yet still has his original habits".

Pilindavatsa calling the Ganges spirit a little slave-girl (a story of past deeds · the second of the habitual residues of the two vehicles). For five hundred lives he was born among brahmins, and because he was habituated to a contemptuous mind, though he had obtained arhatship, 「猶語恒水神言：「小婢！止流！」」 tr. "he still spoke to the spirit of the river Ganges, saying: ‘Little slave-girl! Stop the flow!’"〔T25 0649c15〕; the Ganges spirit, angered, went to the Buddha and made her complaint, and the Buddha taught him to repent, yet he still called her 「小婢」 tr. "little slave-girl"—a habitual residue is a habitual residue in that it is not changed by repentance, which shows precisely that it is not an affliction but a remaining force.

Five matters of the Buddha's having exhausted the habitual residues of the afflictions (stories of past deeds · a control group). The treatise, by five sets of favourable and adverse events, proves that the Buddha's likes and dislikes are without difference: first, a brahmin 「一時以五百事罵佛，佛無慍色」 tr. "at one time reviled the Buddha with five hundred matters, and the Buddha had no look of displeasure", and at another time praised him with five hundred good matters, and 「佛亦無喜色」 tr. "the Buddha also had no look of joy"; second, when he first obtained the path a good name filled the ten directions, while the brahmin ascetic woman Sundarī, by her being killed, slandered the Buddha and an evil name spread abroad—「佛於此二事，心無有異，亦不憂喜」 tr. "towards these two matters the Buddha's mind had no difference, and he was neither grieved nor glad"; third, he entered a brahmin village and came out with an empty bowl, while gods and humans made all kinds of offerings, and further he ate horse-barley for three months, while Śakra Devānām Indra made offerings of heavenly food; fourth, in the Aluopojia forest, among thorns and cold wind, the Buddha lodged, while in the Garden of Joy the heavenly white jewel-stone was soft, smooth, and glossy, and heavenly bedding was spread; fifth, 「提婆達瞋心以石堆佛，羅睺羅敬心合手禮佛；於此二人，其心平等，如愛兩眼」 tr. "Devadatta with a hateful mind rolled a rock at the Buddha; Rāhula with a reverent mind joined his hands and bowed to the Buddha; towards these two persons his mind was equal, as one loves one's two eyes". The simile that sums them up is 「譬如真金，燒磨鍛截，其色不變」 tr. "it is like true gold: burned, ground, forged, and cut, its colour does not change"〔T25 0650a03〕—five matters and one simile prove that the buddhas' habitual residues of the afflictions such as love and hatred are entirely exhausted.

The simile of the ship of the seven jewels and the raft of grass (carrying on the meaning of 「第一度」 tr. "the foremost crossing"). 「如人乘七寶船，牢治行具，上有種種好食、有好導師，遇隨意好風，則為好度；若人乘草栰度恐怖，不名好度」 tr. "as a person rides a ship of the seven jewels, with the gear for the journey made firm and ready; on it there are all kinds of good food, there is a good guide, and he meets a good wind as he would wish—then it is a good crossing; if a person crosses riding a raft of grass in terror, it is not named a good crossing"〔T25 0650b12〕—because in the Great Vehicle merit, wisdom, the six perfections, and the thirty-seven limbs of the path are complete and full, it is named a peaceful and secure crossing, and further there is the help of the buddhas, great bodhisattvas, and gods of the ten directions.

The simile of the waves of the great sea (carrying on the meaning of ‘the mark of quiescence of the omniscience of all kinds’). 「如大海水中風不能動，以其深故波浪不起；一切種智亦如是，戲論風所不能動」 tr. "as in the waters of the great sea the wind cannot stir it, because it is deep, and no waves rise; the omniscience of all kinds too is thus—the wind of idle discourse cannot stir it"〔T25 0649b19〕—quiescence is not not-knowing; it is that idle discourse cannot get in.

The simile of the wish-fulfilling jewel (carrying on the meaning of 「如實智」 tr. "the knowledge of things as they really are"). 「是般若如大海有種種寶物，或大、或小，唯一是如意寶」 tr. "this prajñā is like the great sea, which has all kinds of precious things, some large and some small, and only one is the wish-fulfilling jewel"—the four noble practices such as impermanence, and the ten knowledges, are all jewels of wisdom, and 「唯有如實智如如意寶」 tr. "only the knowledge of things as they really are is like the wish-fulfilling jewel".

The simile of the two lamps in a dark room (carrying on the meaning of ‘the two kinds of the knowledge of things as they really are’). 「譬如闇室中，為有所作故然燈，所為已辦；後來燈，其明益增」 tr. "it is as in a dark room, because there is something to be done, a lamp is lit, and what was to be done is done; a lamp that comes afterwards, its brightness is increased still more"〔T25 0651a04〕—the darkness has two portions: the first lamp removes one, the later lamp removes the second; the second portion of darkness is joined with the brightness of the first lamp, and 「若不爾，第二燈則無所用」 tr. "if it were not so, the second lamp would be of no use"; therefore 「不得言初燈無照」 tr. "one may not say that the first lamp gave no illumination". This simile divides the complete and the not yet complete knowledge of things as they really are without doing away with the illumination of the two vehicles and the great bodhisattvas; it is the broadest and most level stroke of this chapter.

The burning house (the treatise citing a sūtra · carrying on the meaning of ‘teaching the Dharma by the marks of names’). 「如《法華經》說火宅，以三乘引出諸子」 tr. "as the Lotus Sūtra speaks of the burning house, drawing the children out by means of the three vehicles"〔T25 0648c03〕—dharmas are taught only by names and marks, and the highest meaning is not ruined; its form is precisely the form of drawing out the children by the three vehicles. This is the only explicit citation of another sūtra seen in this chapter, and its attribution is clear (cited by the treatise-author himself, not added by later people); recorded as it is.

IV. The Sūtra Passage Explained

What this chapter explains is "The Three Wisdoms", the Seventieth, of the Mahāprajñāpāramitā Sūtra, beginning at〔T08 0373a09〕 (the chapter title 「摩訶般若波羅蜜經三慧品第七十」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Three Wisdoms, the Seventieth") and ending at〔T08 0376c24〕 (「無所得即是得，以是得無所得」 tr. "nothing to be attained is precisely attaining; by this attaining there is nothing to be attained"), exactly the last section of Fascicle 21 of T223; the next chapter, "The Tree of the Path", the Seventy-first, begins at the head of Fascicle 22〔T08 0377a05〕.

The full ledger of the seven witnesses of the chapter title (the base text's 「三惠品」 tr. "Chapter on the Three Wisdoms", in its variant writing · the -1 step of the Shōgozō and Ishiyama continuing). The note on the chapter title〔T25 0641c06〕 is one general note, and the full ledger of its seven witnesses is recorded here character by character: the base text (Taishō) reads 「大智度論釋三惠品第七十」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms (in the variant writing), the Seventieth"—「惠」 tr. "wisdom, in its variant writing" is the base text's variant form of 「慧」 tr. "wisdom"; the CBETA revised text reads 「大智度論釋三慧品第七十」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms, the Seventieth", and carries a cross-reference (T25n1509_p0645b06), which points to this chapter's own 「之餘」 tr. "continued" continuation title in Fascicle 84, a cross-reference to itself, not to another sūtra; the Song and Yuan editions read 「大智度論釋三慧品第七十上」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms, the Seventieth, first part"; the Ming edition reads 「釋三慧品第七十之上」 tr. "Commentary on the Chapter on the Three Wisdoms, the Seventieth, the first part"; the Palace edition reads 「大智度論釋第七十品上三慧品」 tr. "Mahāprajñāpāramitā-upadeśa, commentary on the seventieth chapter, first part, the Chapter on the Three Wisdoms"; the Shōgozō reads 「釋第六十九品上」 tr. "commentary on the sixty-ninth chapter, first part"; the Ishiyama text reads 「摩訶般若波羅蜜品第六十九三慧品」 tr. "Mahāprajñāpāramitā, the sixty-ninth chapter, the Chapter on the Three Wisdoms". Its mod note further records the character count of each witness: the base text eleven characters, the Song and Yuan twelve, the Ming nine, the Palace thirteen, the Shōgozō seven, the Ishiyama fifteen—the ledger of character counts and the ledger of title wordings are collated against each other, and on this ledger's fresh check character by character they agree. The Shōgozō and Ishiyama texts both read 「第六十九」 tr. "the sixty-ninth", one less than the base text's 「第七十」 tr. "the seventieth", continuing entirely without break, across fascicles and across the tens digit, the pattern of ‘the -1 step of the Shōgozō / Ishiyama’ consistent from Chapters 44 to 47; the four texts of the Song, Yuan, Ming, and Palace keep 「第七十」 tr. "the seventieth", differing only in the wording ‘first part / the first part’ that marks the division of fascicles, which corresponds to the base-text tradition of ‘this chapter is divided between Fascicles 83 and 84’.

The -1 step is seen on the side of the sūtra explained too (a deviation in the same direction on both sides, sūtra and treatise · newly seen in this chapter). The note on the T223 chapter title〔T08 0373a09〕 reads 「七十【大】，六十九【聖】」 tr. "seventy (Taishō), sixty-nine (Shōgozō)"—on the side of the sūtra explained the Shōgozō too reads 「六十九」 tr. "sixty-nine", in the same direction as the -1 step of the Shōgozō and Ishiyama on the side of this treatise. This ledger checked the collation notes of each side separately before setting them side by side, and does not infer the number on one side from the other; the fact of a deviation in the same direction on both sides is recorded character by character, and its cause is not forcibly explained. Further, the same group of notes records that the Palace edition here reads 「卷第三十一首」 tr. "head of Fascicle Thirty-one" and, where the preceding chapter ends, 「卷第三十終」 tr. "end of Fascicle Thirty", while the Ming edition lacks the seven characters of the sūtra title 「摩訶般若波羅蜜經」 tr. "Mahāprajñāpāramitā Sūtra"—the fascicle boundaries of the Palace edition and the omission on the title-face in the Ming edition both belong to differences on the level of the style of the transmitted texts, and are recorded side by side without judgement. In the group of notes on the chapter title on the side of the sūtra explained there is in addition one modern alignment and Sanskrit marking appended by CBETA; it is neither transmitted by the ancient masters nor text of the base text, and this ledger, by standing practice, does not take it as a textual basis, recording its existence as it is without citing its text.

The T223 mulu attribute (the +1 offset · the markup layer clean). The encoding layer of chapter headings on the side of the sūtra explained: the displayed text of this chapter's mulu reads 「70 三慧品」 tr. "70 Chapter on the Three Wisdoms"〔T08 0373a09〕, and its n attribute marks 「71」 tr. "the number 71"—the +1 offset seen repeatedly since Chapter 41 continues here; the preceding chapter, 「69 方便品」 tr. "69 Chapter on Skilful Means", has its n attribute marked 「70」 tr. "the number 70"〔T08 0368c07〕, and the next chapter, 「71 道樹品」 tr. "71 Chapter on the Tree of the Path", has its n attribute marked 「72」 tr. "the number 72"〔T08 0377a05〕—the n attributes of the three chapters, before and after, increase in order, seventy, seventy-one, seventy-two, with no repeated value. This is clearly different from the recurrence anomaly of the n attribute of 「兩過品」 tr. "The Two Faults" and 「佛母品」 tr. "The Mother of the Buddhas" seen at Chapter 47—the T223 markup layer of this chapter is clean, and is recorded as it is as a positive control case.

The group of fascicle titles (the end-title of Fascicle 83 · the head-title of Fascicle 84 · the end-title of Fascicle 84). The end-title of Fascicle 83〔T25 0645b03〕 has one note with five witnesses—the base text 「大智度論卷第八十三」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-three"; the Song and Palace read 「大智度論釋卷第八十三第六十九品下訖七十品上」 tr. "Mahāprajñāpāramitā-upadeśa, commentary, fascicle the eighty-third, the sixty-ninth chapter, last part, ending at the seventieth chapter, first part"; the Yuan reads 「大智度論釋卷第八十三釋第六十九品下訖七十品上」 tr. "Mahāprajñāpāramitā-upadeśa, commentary, fascicle the eighty-third, commentary on the sixty-ninth chapter, last part, ending at the seventieth chapter, first part"; the Shōgozō reads 「大智度經論卷第八十三釋第六十八品下訖第六十九品上」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle the eighty-third, commentary on the sixty-eighth chapter, last part, ending at the sixty-ninth chapter, first part"; the Ishiyama reads 「摩訶般若波羅蜜卷第八十三」 tr. "Mahāprajñāpāramitā, fascicle the eighty-third"—here the Shōgozō is once again -1 (against the Song and Palace ‘sixty-nine ending at seventy’, the Shōgozō has ‘sixty-eight ending at sixty-nine’), the pattern continuing; the fascicle titles of the three texts of the Song, Yuan, and Palace themselves mark ‘ending at the seventieth chapter, first part’, in agreement with this treatise's tradition of fascicle division. The head-title of Fascicle 84〔T25 0645b06〕 has one note with five witnesses—the base text reads 「大智度論釋三慧品第七十之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms, the Seventieth, continued", with the interlinear note of the fascicle number 「卷八十四」 tr. "Fascicle Eighty-four" attached below it, the two together making seventeen characters (the character count the collation note itself gives agrees with this ledger's fresh check character by character); the Song reads 「大智度論卷八十四釋第七十品下三慧品之餘」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-four, commentary on the seventieth chapter, last part, the Chapter on the Three Wisdoms, continued"; the Palace reads 「大智度論卷第八十四釋第七十品下三慧品」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle the eighty-fourth, commentary on the seventieth chapter, last part, the Chapter on the Three Wisdoms"; the Yuan and Ming read 「大智度論卷八十四釋三慧品第七十下」 tr. "Mahāprajñāpāramitā-upadeśa, fascicle eighty-four, commentary on the Chapter on the Three Wisdoms, the Seventieth, last part"; the Shōgozō reads 「大智度經論卷第八十四釋第六十九品下」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle the eighty-fourth, commentary on the sixty-ninth chapter, last part"; the Ishiyama reads 「摩訶般若波羅蜜第六十九卷八十四」 tr. "Mahāprajñāpāramitā, the sixty-ninth, fascicle eighty-four"—the -1 of the Shōgozō and Ishiyama persists, and the texts each differ in what they call it, ‘continued / last part / the last part’. Further, the two characters 「聖者」 tr. "the noble" are lacking in the four texts of the Song, Yuan, Ming, and Palace〔T25 0645b09〕, so the presence or absence of the author's signature also makes one witness-difference. The end-title of Fascicle 84〔T25 0651c03〕 has two notes—for the character 「論」 tr. "treatise" the Shōgozō reads 「經論」 tr. "sūtra-treatise" and the Ishiyama 「論經」 tr. "treatise-sūtra"; for the character 「四」 tr. "four" the Song and Palace read 「四釋七十品下」 tr. "four, commentary on the seventieth chapter, last part", the Yuan 「四釋七十品之下」 tr. "four, commentary on the seventieth chapter, the last part", the Shōgozō 「四釋第六十九品下」 tr. "four, commentary on the sixty-ninth chapter, last part", and the Ishiyama 「四釋六十九品竟」 tr. "four, the commentary on the sixty-ninth chapter is finished"—the Ishiyama's 「竟」 tr. "finished" is of the closing-record type, answering from head to end to the -1 step of the Shōgozō. Each side has its own source and the deviations run in the same direction; recorded without judgement, and the mechanism is not forcibly explained.

Reading the full re-citation of the sūtra against its source (collation of the two sides · the opening checked sentence by sentence · control group). The opening of Sūtra ① in this treatise is almost word for word the same as the "The Three Wisdoms" chapter of the sūtra explained—this treatise reads 「須菩提白佛言：「世尊！菩薩摩訶薩云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？」」 tr. "Subhūti said to the Buddha: ‘World-Honored One! How does the bodhisattva-mahāsattva practise prajñāpāramitā? How does he give rise to prajñāpāramitā? How does he cultivate prajñāpāramitā?’"〔T25 0641c07〕; the same passage in T223 reads 「須菩提白佛言：「世尊！菩薩摩訶薩云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？」」 tr. "Subhūti said to the Buddha: ‘World-Honored One! How does the bodhisattva-mahāsattva practise prajñāpāramitā? How does he give rise to prajñāpāramitā? How does he cultivate prajñāpāramitā?’"〔T08 0373a10〕—the same opening of Subhūti addressing the Buddha, the same order of the three questions, the wording entirely the same. The closing sentence of the chapter is also the same on both sides: this treatise 「無所得即是得，以是得無所得」 tr. "nothing to be attained is precisely attaining; by this attaining there is nothing to be attained"〔T25 0647c17〕, T223 「無所得即是得，以是得無所得」 tr. "nothing to be attained is precisely attaining; by this attaining there is nothing to be attained"〔T08 0376c23〕—both ends, beginning and close, agree, and the additions and reductions in the passages between belong to the ordinary manner of the treatise's re-citation of the sūtra. Control group: the string 「道種智是菩薩摩訶薩智」 tr. "the knowledge of the kinds of paths is the knowledge of the bodhisattva-mahāsattvas" is seen only once each in the whole treatise T1509〔T25 0646b23〕 and in the whole sūtra T223〔T08 0375b26〕; the string 「煩惱習一切悉斷」 tr. "the habitual residues of the afflictions are all entirely cut off" is likewise seen only once each in T1509〔T25 0646c24〕 and in T223〔T08 0375c27〕—both strings lie in this chapter, their correspondence is unique, and there is no other chapter with which they could be confused; this is not the weak judgement of searching one text with the words of another. The two 【論】 layers of this treatise are a structural expansion belonging to the form of the treatise; the sūtra explained has no such layer, and it is not a variant reading. The entry-by-entry count of the collation witnesses on the side of the sūtra explained, T223, within the range of the collation reading of this chapter has not been expanded in this ledger (only the one note on the chapter title, the one note on the character 「無」 tr. "without" at the end of the chapter, and the one note on the fascicle title of the next chapter have been checked character by character); that it has not been expanded is recorded truthfully, and the count is not filled up with an estimate.

V. The Prajñā Eye

The eye of this chapter lies in following the three questions ‘how does one practise, how does one give rise, how does one cultivate’ all the way to 「無所得即是得」 tr. "nothing to be attained is precisely attaining"—what is practised is the unfindable dharma, and what is attained is the unfindable attaining. Its meaning may be summed up in five layers.

First, the substance of the three wisdoms is precisely three gates. Practising is tied to the gate of quiescence—「色寂滅故，色空故，色虛誑故，色不堅實故，應行般若波羅蜜」 tr. "because form is quiescent, because form is empty, because form is false and deceptive, because form is not firm and real, one should practise prajñāpāramitā"〔T25 0641c09〕; giving rise is tied to the gate of space—「如虛空生故，應生般若波羅蜜」 tr. "because it arises like space, one should give rise to prajñāpāramitā"〔T25 0641c11〕; cultivating is tied to the gate of breaking up—「修諸法破壞故，應修般若波羅蜜」 tr. "because one cultivates the breaking up of dharmas, one should cultivate prajñāpāramitā"〔T25 0641c13〕. The three gates are not three times and not three stages, and so a single sentence runs through their time: 「從初發意乃至坐道場，應行、應生、應修般若波羅蜜」 tr. "from the first arousing of intent up to sitting at the seat of awakening, one should practise, should give rise to, should cultivate prajñāpāramitā"〔T25 0641c16〕. From beginning to end it is one matter with three names; this is the key of the opening of this chapter.

Second, none of the four alternatives is allowed, and yet the road is not cut off. Does one obtain sarvajñā by cultivating, by not cultivating, by cultivating and not cultivating, by neither cultivating nor not cultivating—to all four questions the Buddha answers 「不」 tr. "No". The treatise does not take this as a dead end, but points out that the sickness lies in the place of asking: 「須菩提以取相著心問，故佛言「不」」 tr. "Subhūti asks with a mind that grasps at marks and clings, and therefore the Buddha says ‘No’", and it leaves one gate open—「若以不取相心說「非修非不修」，則無有過」 tr. "if one speaks of ‘neither cultivating nor not cultivating’ with a mind that does not grasp at marks, there is no fault". In the same way, realisation by the four alternatives ‘abiding in the path / in what is not the path / in the path and what is not the path / in neither what is not the path nor what is not not the path’ is denied, and the Buddha asks in return by Subhūti's own realisation, and he answers 「我無所住，不受諸法，漏盡心得解脫」 tr. "I have nowhere I abide; not receiving any dharma, with the outflows exhausted, my mind obtained liberation". What the four alternatives break is abiding, not practising.

Third, nothing to be attained must also be given up. 「因無所得破有所得，事既辦亦捨無所得」 tr. "by nothing to be attained one breaks something to be attained; the matter once done, one gives up nothing to be attained as well"〔T25 0645a15〕—this is the one stroke of the knife in this chapter that least allows vagueness. Therefore the sūtra does not allow 「從有所得中無所得」 tr. "nothing to be attained from within something to be attained", nor does it allow 「從無所得中無所得」 tr. "nothing to be attained from within nothing to be attained", but sets up 「有所得、無所得平等，是名無所得」 tr. "the equality of something to be attained and nothing to be attained—this is named nothing to be attained"〔T25 0642b26〕. If nothing to be attained became a thing in which one could abide, it would again be one more layer of something to be attained; the two words ‘equality’ are exactly to seal this seam.

Fourth, names and marks are not ruined and yet not clung to. The objector suspects that the Buddha's distinguishing of dharmas is precisely ruining the marks of dharmas, and the Buddha answers 「以名字相故示諸法，欲令眾生解；佛不壞諸法法相」 tr. "it is by the marks of names that dharmas are shown, wishing to make beings understand; the Buddha does not ruin the dharma-marks of dharmas"〔T25 0646a25〕; his counter-question is extremely sharp—「若名著名、相著相，空亦應著空，無相亦應著無相」 tr. "if name clung to name and mark clung to mark, emptiness too should cling to emptiness, and the signless too should cling to the signless". The treatise gathers it into the middle way: 「如是離有離無、處中道，能度眾生」 tr. "thus leaving existence and leaving non-existence, and dwelling in the middle way, he is able to deliver beings"〔T25 0648c28〕. Because names and marks are empty, one may not hold them to be real; because names and marks are empty too, one may not hold to non-existence; what is able to deliver beings lies exactly upon this one line.

Fifth, the passage on the three knowledges and the boundary of the habitual residues of the afflictions. 「薩婆若是一切聲聞、辟支佛智，道種智是菩薩摩訶薩智，一切種智是諸佛智」 tr. "sarvajñā is the knowledge of all śrāvakas and pratyekabuddhas; the knowledge of the kinds of paths is the knowledge of the bodhisattva-mahāsattvas; the omniscience of all kinds is the knowledge of the buddhas"〔T25 0646b23〕—the three knowledges are not three things, and the mark of the omniscience of all kinds is only 「一切法寂滅相」 tr. "all dharmas have the mark of quiescence"〔T25 0646c20〕. And the difference of the three vehicles does not lie in a difference in the unconditioned that is cut off; it lies in the residues: 「習非煩惱」 tr. "the habitual residue is not an affliction"〔T25 0646c29〕, 「是三毒習，諸佛無有」 tr. "these habitual residues of the three poisons the buddhas do not have"〔T25 0647a02〕. Leaping and bounding like a monkey, calling the Ganges spirit a little slave-girl—in both there is no mind of affliction, and yet the remaining force is still there; with the Buddha, five hundred revilings and five hundred praises, and his likes and dislikes are without difference: 「譬如真金，燒磨鍛截，其色不變」 tr. "it is like true gold: burned, ground, forged, and cut, its colour does not change"〔T25 0650a03〕. The whole chapter ends on one sentence: 「無所得即是得，以是得無所得」 tr. "nothing to be attained is precisely attaining; by this attaining there is nothing to be attained"〔T25 0647c17〕—it is not that one has attained a thing called 「無所得」 tr. "nothing to be attained"; it is that the one matter of attaining is from the first with nothing to be attained.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete commentary going through its text, and the ancient masters' citations and explanations mostly lean where the material happens to be. The distribution of the ancient masters' readings of this chapter is exactly the reverse of Chapter 47: Jizang's commentary, explaining the sūtra explained, preserves a complete special section with a minute structural division; Huiying's commentary, explaining this treatise, has zero coverage of this chapter (only two forward-looking remarks across chapters survive); the density of citation in Junzheng's book is the highest seen in this collection; and the Tiantai line has one substantive discussion of this chapter's name. This section records what each commented on and cited and its correspondence with this chapter, without judging the interpretations of the various masters higher or lower.

Jizang's Commentary on the Larger Sūtra (X24n0451). His commentary going through the text of the "The Three Wisdoms" chapter of the sūtra explained begins at〔X24n0451 0321c21〕 (the chapter title repeated, 「三慧品第七十三慧品第七十」 tr. "Chapter on the Three Wisdoms, the Seventieth; Chapter on the Three Wisdoms, the Seventieth", a mulu-type heading on a different track from the standard chapter-level mulu of CBETA; this is a difference on the philological level, not a defect) and ends at〔X24n0451 0324b06〕 (immediately below it is the fascicle-end title 「大品義疏卷第九」 tr. "Commentary on the Larger, Fascicle Nine", and the next fascicle, 「大品經義疏卷第十」 tr. "Commentary on the Larger Sūtra, Fascicle Ten", begins its commentary on "The Tree of the Path", the Seventy-first, at〔X24n0451 0324b14〕), covering the whole sūtra of this chapter. Seven things in it may be recorded.

First, the distinction of name and substance—「經及論無三慧名，直云行、生、修般若耳」 tr. "the sūtra and the treatise have no name ‘three wisdoms’; they only say practising, giving rise to, and cultivating prajñā"〔X24n0451 0321c24〕: Jizang points out plainly that the name 「三慧」 tr. "the three wisdoms" is not seen in the main text of the sūtra or the treatise, in agreement with what this ledger checked in Section II; below that he further judges 「若以般若為慧，於義得也」 tr. "if prajñā is taken as wisdom, in meaning it is acceptable". Second, the two meanings of the three wisdoms—「三慧有二：聞、思、修三，此多就無階級、階級為論耳」 tr. "the three wisdoms are of two sorts: hearing, reflection, and cultivation are three, and these are mostly discussed with regard to being without graded stages and having graded stages"〔X24n0451 0322a01〕, while 「行、生、修三慧，多就階級、無階級為論」 tr. "the three wisdoms of practising, giving rise, and cultivating are mostly discussed with regard to having graded stages and being without graded stages": Jizang takes hearing, reflection, and cultivation, and practising, giving rise, and cultivating, as two lines of three wisdoms, tied respectively to graded stages and to being without graded stages. Third, his record of the divergent readings of various masters—Jizang lists in turn several parties, 「法師及論釋不同」 tr. "the Dharma masters and the treatise explain it differently": one says that the thirty minds are practising and that obtaining non-arising at the first ground is the wisdom of giving rise, while for the wisdom of cultivating there are again two explanations (the first ground is the path of seeing and the second ground belongs to the path of cultivation / the first to the sixth grounds are giving rise and from the seventh ground on is cultivating); he also records the view preserved in this treatise, 「有人言：乾慧地為行」 tr. "Someone says: the ground of dry wisdom is practising"; and he also records 「梁武解初地具行、生、修，但義說三也」 tr. "Emperor Wu of Liang explains that the first ground is complete with practising, giving rise, and cultivating, and that three are spoken of only by meaning"—the views are set side by side, and Jizang concludes for himself, 「此意明具階級、無階級三義也」 tr. "this intends to make clear that it is complete with the three meanings, with graded stages and without graded stages". This ledger records as it is the various parties he records, without choosing among them on anyone's behalf.

Fourth, the structural division of the whole chapter—「品三：一、明三慧三慧；二、明三起；三、明般若」 tr. "the chapter has three parts: first, making clear the three wisdoms, the three wisdoms; second, making clear the three arisings; third, making clear prajñā"〔X24n0451 0322a13〕, and the first section again falls into two rounds: 「一者、略明三慧；二、廣明三慧」 tr. "first, briefly making clear the three wisdoms; second, extensively making clear the three wisdoms"〔X24n0451 0322a14〕; within the brief one there are three: 「略中為三：一、明三慧體；二、明修三慧時節；三、明修三慧之方」 tr. "within the brief one there are three: first, making clear the substance of the three wisdoms; second, making clear the time for cultivating the three wisdoms; third, making clear the method of cultivating the three wisdoms"〔X24n0451 0322a14〕. These three branches correspond exactly to the three questions of this chapter's sūtra text, ‘how does one practise / how does one give rise / how does one cultivate’, the question of time 「應幾時」 tr. "for how long should one", and the question of method 「次第心」 tr. "the mind in sequence", the correspondence being strict and orderly. Fifth, the discussion of arising like space—Jizang first rejects the views of the outside paths and the enumerative treatises that space is permanent or impermanent, 「今不借此為喻」 tr. "now we do not borrow this as a simile", and sets up 「然虗空無生無不生，假說生，般若亦爾也」 tr. "yet space is without arising and without non-arising, and arising is spoken of provisionally; prajñā too is thus"〔X24n0451 0322b01〕. Sixth, his characterisation of the passage on mind and mental-factor dharmas not moving—「心心數法不行者，小乘人罵此言也」 tr. "‘mind and mental-factor dharmas do not move’—people of the Small Vehicle revile these words"〔X24n0451 0322b18〕, and he ties the treatise-author's answer as 「此小乘法作此說也。大乘法與小乘異」 tr. "this is said according to the dharma of the Small Vehicle. The dharma of the Great Vehicle differs from the Small Vehicle"〔X24n0451 0322b23〕; on the meaning of obtaining broken by the four alternatives he says 「修尚不得，何況不修耶」 tr. "even by cultivating one does not obtain it—how much less by not cultivating?"〔X24n0451 0322c09〕. Seventh, the divisions and explanations of the three passages of the latter half—on the passage of not seeing with the five eyes, Jizang sets up a difficulty and answers it himself, and at the end sets up 「今見菩提而見無所見，故云不見也」 tr. "now one sees awakening and yet sees with nothing seen; therefore it is said that one does not see"〔X24n0451 0323b18〕, while his positive statement is 「我有五眼故不見菩提」 tr. "because I have the five eyes, I do not see awakening"〔X24n0451 0323b10〕; the passage on Suśānta he divides by the four alternatives of origin and trace, 「須扇多是無本有迹句」 tr. "Suśānta is the alternative of having no origin but having a trace"〔X24n0451 0323b22〕; the passage on practising with provisional names he gathers up in 「空不著空，名豈著名耶」 tr. "emptiness does not cling to emptiness—how would name cling to name?"〔X24n0451 0323c13〕; the passage on the three knowledges he judges thus: 「第一度者，聲聞下度、緣覺中度、菩薩第一度也」 tr. "as for the foremost crossing: the śrāvakas' is the lower crossing, the pratyekabuddhas' the middle crossing, and the bodhisattvas' the foremost crossing"〔X24n0451 0324a18〕, while on the passage on cutting off he explains the treatise's words, saying 「佛與二乘智有利鈍故斷時有差別」 tr. "because the knowledge of the Buddha and of the two vehicles is keen or dull, at the time of cutting off there is difference"〔X24n0451 0324a02〕. At the end of his commentary he also asks himself why, the three wisdoms and three knowledges having been made clear, prajñā is asked about again, and answers himself 「上離波若為三慧，今合三慧為波若」 tr. "above, prajñā was separated to make the three wisdoms; now the three wisdoms are joined to make prajñā"〔X24n0451 0324a16〕, 「故一品具釋般若波羅蜜也」 tr. "therefore the one chapter fully explains prajñāpāramitā"〔X24n0451 0324a18〕; in the last passage he sets up the twofold division of prajñā into conditioned and unconditioned—「實相是無為般若，觀照文字是有為般若也」 tr. "the real mark is the unconditioned prajñā; contemplating illumination and letters are the conditioned prajñā"〔X24n0451 0324b02〕.

Huiying's Commentary (X46n0791) · zero coverage (recorded as it is). The only ancient commentary explaining this treatise, it survives only as a fragmentary text; what its table of contents preserves is the section on the chapters from the commentary on the Introduction chapter to the commentary on the chapter on weighing the gift of Dharma, and Fascicles 83 and 84 of the treatise, to which this chapter belongs, are not within the range covered by the fragment. The name of this chapter is found twice when X46n0791 is searched through in full; checking the context of each entry, both are forward-looking remarks across chapters made while commenting on other chapters, not the commentary on the content of this chapter itself—the first, 「下三慧品中當廣釋也」 tr. "it will be explained extensively below in the chapter ‘The Three Wisdoms’"〔X46n0791 0846c24〕; the second, 「至三慧品中釋當釋也」 tr. "when we come to the chapter ‘The Three Wisdoms’ the explanation will explain it"〔X46n0791 0867a11〕. The existence of the forward-looking remarks proves precisely that Huiying's original commentary had a section on "The Three Wisdoms" that is now lost; the zero coverage belongs to the actual state of the fragment, not to an error of searching, and the negative result is recorded as it is.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · thirteen direct citations (the highest density seen in this collection · each tied to one of the three units). The name of this chapter is found fourteen times when X46n0784 is searched through in full; of these, one〔X46n0784 0569c07〕 reads 「彼論三慧品云：欲界、色界一切也」 tr. "the chapter ‘The Three Wisdoms’ of that treatise says: all of the desire realm and the form realm", and its context discusses the three wisdoms of hearing, reflection, and cultivation in the three realms of desire, form, and the formless; what it refers to is the chapter on the three wisdoms of the Abhidharma line, not this chapter, and after checking each entry it is removed; the remaining thirteen all cite this chapter with a fixed formula of citation such as 「大品經三慧品云」 tr. "the chapter ‘The Three Wisdoms’ of the Larger Sūtra says", 「大品三慧品云」 tr. "the chapter ‘The Three Wisdoms’ of the Larger says", or 「三慧品亦云」 tr. "the chapter ‘The Three Wisdoms’ also says", their style consistent. Below, each is tied, according to the position in this treatise that it corresponds to, to one of the three units, for convenience in cross-reading each unit.

Tied to the First Part (Fascicle 83 · Sūtra ①), six. First, a citation on the mark of practice of the three wisdoms—「三慧品亦云：若心心數法不行，故行般若波羅蜜」 tr. "the chapter ‘The Three Wisdoms’ also says: if mind and mental-factor dharmas do not move, therefore one practises prajñāpāramitā"〔X46n0784 0558b16〕, corresponding to this treatise〔T25 0641c20〕. Second to fourth, citations on duality and non-duality—「大品三慧品云：諸有二者，名為有所得；無有二者，名為無所得」 tr. "the chapter ‘The Three Wisdoms’ of the Larger says: whatever has duality is named with something to be attained; what is without duality is named with nothing to be attained"〔X46n0784 0574a08〕; another place reads 「諸有二者有所得，無有二者無所得也」 tr. "whatever has duality is with something to be attained; what is without duality is with nothing to be attained"〔X46n0784 0603b19〕; yet another place reads 「三慧品自標：問：云何名為有所得、無所得」 tr. "the chapter ‘The Three Wisdoms’ itself sets out: question: what is named with something to be attained and with nothing to be attained"〔X46n0784 0652c19〕—the three places all cite the one sentence of this treatise at〔T25 0642b20〕, the proof-text from this chapter most often used in Junzheng's book. Fifth, a citation on arising like space—「大品經三慧品云：虗空生故般若生等」 tr. "the chapter ‘The Three Wisdoms’ of the Larger Sūtra says: because space arises, prajñā arises, and so on"〔X46n0784 0574b03〕, corresponding to this treatise〔T25 0641c11〕. Sixth, a citation on the time of the three wisdoms—「三慧品亦云：從初發心行彼若」 tr. "the chapter ‘The Three Wisdoms’ also says: from the first arousing of the mind one practises biruo"〔X46n0784 0561c09〕, corresponding to this treatise〔T25 0641c16〕.

Tied to the Middle Part (Fascicle 84 · Sūtra ②), seven. First, a citation on the conjured person's practising prajñā—namely 「如是，須菩提！菩薩摩訶薩行般若波羅蜜，如佛所化人行也」 tr. "Thus, Subhūti! the bodhisattva-mahāsattva practises prajñāpāramitā just as a person conjured by the Buddha practises", cited continuously below the entry at 0558b16, corresponding to this treatise〔T25 0645c20〕 (this entry lies in the same passage as the first entry tied to the First Part, a continuous citation crossing two units, and so it is recorded under both). Second and third, citations on not seeing with the five eyes—「三慧品云：佛五眼所不見，云何道佛來應之」 tr. "the chapter ‘The Three Wisdoms’ says: what the Buddha's five eyes do not see—how can one say that the Buddha comes to respond to it?"〔X46n0784 0587a05〕, 「三慧品云：佛言：吾以五眼尚不見眾生，豈況菩提可得」 tr. "the chapter ‘The Three Wisdoms’ says: the Buddha said: With the five eyes I do not even see beings—how much less is awakening to be obtained?"〔X46n0784 0603b07〕, both corresponding to this treatise〔T25 0645b20〕. Fourth, a citation on not clinging to names and marks—「三慧品云：凡夫著名取相，聞苦著苦相」 tr. "the chapter ‘The Three Wisdoms’ says: ordinary people cling to names and grasp at marks; hearing of suffering, they cling to the mark of suffering"〔X46n0784 0588b01〕, corresponding to this treatise〔T25 0646a29〕. Fifth, a citation on scattering a single flower into space while keeping the Buddha in mind—「大品經三慧品云：一、花嚴虗空中念佛，乃至畢竟，故其福不盡」 tr. "the chapter ‘The Three Wisdoms’ of the Larger Sūtra says: one, adorning space with flowers while keeping the Buddha in mind, up to the very end, therefore his merit is not exhausted"〔X46n0784 0654b21〕, corresponding to this treatise〔T25 0646a11〕. Sixth, a citation on what the three knowledges belong to—「三慧品云：一切智即是聲聞、辟支佛智」 tr. "the chapter ‘The Three Wisdoms’ says: omniscience is precisely the knowledge of the śrāvakas and pratyekabuddhas"〔X46n0784 0630b09〕, corresponding to this treatise〔T25 0646b23〕. Seventh, citations on the mark of prajñā and on crossing to the further shore—「三慧品云：彼若波羅蜜，無色無形，無對一相，所謂無相也」 tr. "the chapter ‘The Three Wisdoms’ says: biruo pāramitā is without form, without shape, without resistance, one mark, namely the signless"〔X46n0784 0607c06〕, corresponding to this treatise〔T25 0647b03〕; 「又三慧品云：諸佛、菩薩、辟支佛、阿羅漢，通是般若波羅蜜，得變彼堓」 tr. "further, the chapter ‘The Three Wisdoms’ says: the buddhas, bodhisattvas, pratyekabuddhas, and arhats go through this prajñāpāramitā and obtain the changing of the further bank"〔X46n0784 0650b24〕, corresponding to this treatise〔T25 0647a23〕, below which Junzheng concludes for himself, 「此二文，証三乘同觀般若空也」 tr. "these two passages prove that the three vehicles alike contemplate the emptiness of prajñā"〔X46n0784 0650c01〕.

Tied to the Last Part (Fascicle 84 · Treatise ②), zero entries—the thirteen entries cited all belong to the sūtra text of this chapter, and not one cites the treatise-author's explanation. This distribution is a negative result obtained by this ledger after aligning each entry; it is recorded as it is, and its cause is not inferred.

The wording of the sentences Junzheng cites differs here and there from the base text of this treatise—「彼若」 tr. "biruo" for 「般若」 tr. "prajñā", 「通是」 tr. "go through this" for 「用是」 tr. "use this", 「得變彼堓」 tr. "obtain the changing of the further bank" for 「得度彼岸」 tr. "cross over to the further shore", 「花嚴」 tr. "adorning with flowers" for 「一華散」 tr. "scattering a single flower", 「行彼若」 tr. "practise biruo" for 「行般若」 tr. "practise prajñā"—all belong to character forms, omissions, and interpolations on the transmission layer of the edition of the Supplement to the Canon; this ledger records character by character the forms in which he cites them, side by side without judgement; the main text of this edition still follows the reading of the base text of this treatise.

Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) · one substantive discussion of the chapter name (recorded as it is). The name of this chapter is found once when T46n1912 is searched through in full〔T46n1912 0236b01〕; checking its context character by character, it is not a passing citation or reference but a question and answer set up about the mismatch in number between this chapter's name and what it explains: 「問。三慧品中品名三慧。文中所釋何以至四。答。因二果二開各具三。故云三慧」 tr. "Question: In the chapter ‘The Three Wisdoms’, the chapter is named the three wisdoms. Why does what the text explains come to four? Answer: Two in the cause and two in the fruit, opened out, each have three. Therefore it says the three wisdoms"〔T46n1912 0236b01〕—taking the wisdom of the path and the wisdom of the kinds of paths in the cause, and omniscience and the omniscience of all kinds in the fruit, as four, and in opening and closing each has three, and so the chapter is named three. Below this he further comments on this treatise's manner of keeping many explanations without deciding: 「每於一文存於眾解。而亦不決臧否者」 tr. "on each passage it keeps many explanations, and yet does not decide which is good or bad"〔T46n1912 0236b06〕, and says 「以佛意多含順部類故」 tr. "because the Buddha's intention contains much, in accord with the various classes". The manner this comment refers to is precisely the procedure of this chapter's Treatise ② which, under the one sentence on 「一切種智」 tr. "the omniscience of all kinds", sets side by side its own view of two marks, 「有人言」 tr. "someone says", and 「復有人言」 tr. "someone further says", three voices, and gathers them all with 「如是等種種無量因緣」 tr. "such various immeasurable causes and conditions" (see Section II). This ledger records his comment, and does not judge on anyone's behalf whether the comment is right.

The other Tiantai works and other lines · the negative proposition closed (a special check recorded as it is). Zhiyi's Great Calming and Contemplation (T46n1911), Zhiyi's Profound Meaning of the Lotus (T33n1716), Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717), Zhiyi's Words and Phrases of the Lotus (T34n1718), and Sengzhao and others' Commentary on the Vimalakīrti Sūtra (T38n1775)—five works searched through character by character for 「三慧品」 tr. "the chapter ‘The Three Wisdoms’": all have zero hits. Of these, T46n1911 and T38n1775 have zero occurrences even of the two characters 「三慧」 tr. "the three wisdoms"; the occurrences of 「三慧」 tr. "the three wisdoms" in T33n1716 (three), T33n1717 (four), and T34n1718 (twenty-seven), checked entry by entry in their context, all belong to independent statements of the general meaning of the three wisdoms of hearing, reflection, and cultivation, neither naming this chapter's title nor citing the words of this chapter's sūtra or treatise word for word—the likeness of wording is purely a shared use of terms, not a relation of citation, and the negative proposition is closed. Zero hits are also part of the ledger, and are not filled out with citations of other chapters. As to the correspondence of book numbers and book titles, this ledger took the title-face of the base text of each file and checked it: T33n1716 Profound Meaning of the Lotus, T33n1717 Annotations on the Profound Meaning of the Lotus, T34n1718 Words and Phrases of the Lotus, T38n1775 Commentary on the Vimalakīrti Sūtra, T46n1911 Great Calming and Contemplation, T46n1912 Supporting Practice and Broad Resolution of Calming and Contemplation, X24n0451 Commentary on the Larger Sūtra, X46n0784 Profound Meaning of the Four Mahāyāna Treatises, X46n0791 Huiying's Commentary—all nine files correspond one to one without error.

VII. Cross-reading and Further Resonances

The veins of meaning of this chapter that carry on from before and into after are five; all are recorded in this section, and no reading is settled on anyone's behalf.

First, the treatise-author's pointing back to his earlier text (the warp and weft of this treatise itself). In the treatise layer of this chapter the treatise-author points back to what was said before in six places, all of them cross-reading marks in his own hand: explaining the limit 「至道場」 tr. "up to the seat of awakening", he says 「先已答：是般若到佛心中轉名薩婆若」 tr. "this has already been answered before: this prajñā, reaching the Buddha's mind, changes and is named sarvajñā"〔T25 0643b05〕; explaining the difference of the Great and Small Vehicles, he says 「小乘、大乘種種差別，如先說」 tr. "the various differences of the Small Vehicle and the Great Vehicle are as said before"〔T25 0643b25〕; explaining the marks apart from mind and non-mind, he says 「如先品說：「菩薩行般若，離心、非心相。」」 tr. "As an earlier chapter says: ‘The bodhisattva who practises prajñā is apart from the marks of mind and of non-mind.’"〔T25 0643c26〕; explaining neither increasing nor decreasing, he says 「不增不減義，如先說」 tr. "the meaning of neither increasing nor decreasing is as said before"〔T25 0644b22〕; explaining the two kinds of impermanence, he says 「我已先答，無常有二種」 tr. "I have already answered before: impermanence is of two kinds"〔T25 0650c17〕; explaining the signlessness of prajñā, he says 「是義如先說」 tr. "this meaning is as said before"〔T25 0650b28〕. By these six places the treatise-author ties this chapter back to the settled teaching of earlier chapters, without setting up a meaning anew; recorded as it is.

Second, the three wisdoms—the three knowledges—prajñā: three sections of one passage (the structural continuity of this chapter itself). The three wisdoms of Sūtra ①, and the three knowledges and the explanation of the name of prajñā in Sūtra ②, the treatise-author did not bring under a general judgement, but the ancient masters already saw them as one passage: Jizang asks himself 「上已明三慧三智，今何故更問波若」 tr. "above, the three wisdoms and the three knowledges have been made clear; why now is prajñā asked about again?", and answers himself 「上離波若為三慧，今合三慧為波若」 tr. "above, prajñā was separated to make the three wisdoms; now the three wisdoms are joined to make prajñā" (detailed in Section VI). The joining of the last sentence of Sūtra ①, 「一切諸法無所為、無所作」 tr. "all dharmas have nothing they are done for and nothing they make"〔T25 0642c26〕, with the first sentence of Sūtra ②, 「若諸法無所為、無所作，不應分別有三乘」 tr. "if dharmas have nothing they are done for and nothing they make, one should not distinguish that there are three vehicles", itself also proves that the two fascicles are of one breath: they cross a fascicle and yet the meaning is not broken; therefore the division of this edition into three units takes only the fascicle boundaries and the boundaries of sūtra and treatise, and does not cut at a place in the veins of meaning.

Third, the treatise-canon source of the meaning of the conjured body (this chapter's upstream position relative to later treatments of the conjured body). In this chapter, 「佛與化人無有差別」 tr. "the Buddha and a conjured person are without difference"〔T25 0645c22〕, Suśānta's conjured Buddha abiding for half a kalpa doing the work of a Buddha, the field of merit of the conjured Buddha and the true Buddha not being different, drawing blood from the body of a conjured Buddha with an evil mind incurring a heinous sin, and killing a conjured person not violating the precept against killing in the Vinaya—these five matters are the most concentrated passage on the meaning of the conjured body in this treatise; its standards, the two sentences 「十力等諸功德皆入諸法實相」 tr. "the ten powers and all such merits all enter into the real mark of all dharmas"〔T25 0648a21〕 and 「意業最大，非身、口業」 tr. "the deed of mind is greatest, not the deeds of body and speech"〔T25 0648b09〕, stand directly upon the two axes of the real mark and the deed of mind. The further resonance of this passage is fixed at the stable citation〔T25n1509 三慧品·卷八十三–八十四〕; recorded, without judging on anyone's behalf what later masters took from it or left.

Fourth, later citations (Junzheng's thirteen entries · Zhanran's one entry · zero hits in the other lines). Of the later citations of this chapter, the thirteen entries of Junzheng's Profound Meaning of the Four Mahāyāna Treatises are the densest, and what he weights are the three groups 「二與不二」 tr. "duality and non-duality", 「五眼不見」 tr. "not seeing with the five eyes", and ‘omniscience is precisely the knowledge of the two vehicles’ (detailed in Section VI); Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation has one entry, which raises a question about the mismatch between the chapter name 「三慧」 tr. "the three wisdoms" and the number of the four knowledges explained, and comments on this treatise's manner of 「每於一文存於眾解」 tr. "on each passage keeping many explanations". The other four Tiantai works and the Commentary on the Vimalakīrti Sūtra have zero hits for this chapter's name in every case—in the density of this chapter's citation by the ancient masters there is an extreme contrast between the sūtra side (Jizang's commentary on the whole chapter) and the treatise side (Huiying's zero coverage), while citation at the level of books (Junzheng) is on the contrary denser than readings at the level of commentaries; this distribution is recorded by this ledger layer by layer as it is, without forcing an explanation.

Fifth, linking into the treasury (stable citation · soft citation). This chapter's meaning of practising, giving rise, and cultivating as ‘the three wisdoms are precisely three gates’; its meaning of equality in ‘nothing to be attained must also be given up’; its judgement of what the three knowledges belong to; its meaning of habitual residues in 「習非煩惱」 tr. "the habitual residue is not an affliction"; and its closing sentence 「無所得即是得」 tr. "nothing to be attained is precisely attaining"—these are the treatise-canon source of the meaning of the stages of prajñā practice and of the meaning of the merits of the Buddha ground, fixed at the stable citation〔T25n1509 三慧品·卷八十三–八十四〕; the places where the Heart Sūtra / Diamond Sūtra / Consciousness-Only collections cite this treatise are not yet finalised, and so they are soft citations, awaiting their preservation after checking word for word. This belongs to the further resonances by which the meaning of prajñā runs down through the sūtras; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 83 to 84 of the Mahāprajñāpāramitā-upadeśa〔T25 0641c06–0651c06〕 (the main text of the chapter body begins from the chapter title〔T25 0641c06〕; the First Part ends at the fascicle-end title 「大智度論卷第八十三」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-three"〔T25 0645b03〕; the Middle Part and the Last Part begin from the continuation title 「大智度論釋三慧品第七十之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Three Wisdoms, the Seventieth, continued"〔T25 0645b06〕 and end with the last passage of Treatise ②, running to〔T25 0651b29〕, then comes the fascicle-end title 「大智度論卷第八十四」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-four"〔T25 0651c03〕, and the next chapter begins at 0651c06 = the head of Fascicle 85); the collation text for the sūtra explained is "The Three Wisdoms" chapter of the Mahāprajñāpāramitā Sūtra〔T08 0373a09–0376c24〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0321c21–0324b06〕); Huiying's Commentary (X46n0791) has zero coverage of this chapter, Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has thirteen direct citations, and Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) has one discussion of the chapter name (see Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts, as well as the Korean Canon (K14n0549) and the CBETA collation.

The witness layer (no Shōgozō B · no Korean Canon B text, Southern Canon, or Northern Canon · in contrast with the preceding chapters). The witnesses of the one hundred and seventy-two collation notes of this chapter are only the six, Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama, together with the CBETA emendation layer; the Shōgozō B is seen zero times in the whole ledger of this chapter—the exact reverse of the heavy presence of the Shōgozō B in Chapters 45 to 47 (about a hundred occurrences in Chapter 47); the single-occurrence-type entries of the Korean Canon B text, the Southern Canon, and the Northern Canon are likewise all seen zero times in this chapter. The collation witnesses of this chapter are sparser than those of the preceding chapters, forming exactly another layer of contrast with the distribution of the ancient masters' commentarial readings (dense on the sūtra side, zero on the treatise side); the negative result is recorded as it is, and its cause is not inferred.

The five entries of the CBETA emendation type (listed separately). The entries of this chapter that belong to the modern CBETA collation layer number five; each checked character by character in the base text, they are listed separately: first,〔T25 0643b16〕 「入（K14n0549_p1331a18）（T25n1509_p0603c19）【CB】【麗-CB】｜久【大】｜入【宋】【元】【明】【宮】【聖】【石】」 tr. "‘enter’ (with its Korean canon page reference and a cross-reference to this treatise) in CBETA and in the Korean Canon as corrected by CBETA | ‘long’ in the Taishō | ‘enter’ in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama"—with a second-level cross-reference to the parallel position in the earlier text of this treatise itself; second,〔T25 0646a24〕 「壞（K14n0549_p1335a21）（T25n1509_p0646a21）【CB】【麗-CB】｜壤【大】｜壞【宮】」 tr. "‘ruin’ (with its Korean canon page reference and a cross-reference to this treatise) in CBETA and in the Korean Canon as corrected by CBETA | ‘soil’ in the Taishō | ‘ruin’ in the Palace"—a collation of the character forms ‘ruin / soil’, the second-level cross-reference pointing to the parallel position three lines earlier in the same chapter; third,〔T25 0648a23〕 「墮（K14n0549_p1338a18）（T48n2016_p0902b18）【CB】【麗-CB】｜隨【大】｜墮【宋】【元】【明】【宮】【聖】【石】」 tr. "‘fall’ (with its Korean canon page reference and a cross-reference to another book) in CBETA and in the Korean Canon as corrected by CBETA | ‘follow’ in the Taishō | ‘fall’ in the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama"—its second-level cross-reference for the first time points to a book outside this treatise (T48n2016, the Records of the Source Mirror), a type of cross-reference newly seen in this collection; this cross-reference is recorded only in this section and does not enter the further resonances of Section VII (the side of the Records of the Source Mirror has not been independently checked word for word; this ledger does not exceed its authority by unfolding it, and records truthfully that it has not been checked). Fourth,〔T25 0651a03〕 「者（K14n0549_p1342a17）【CB】【麗-CB】｜有【大】｜者【宋】【元】【明】【宮】【聖】」 tr. "‘one who’ (with its Korean canon page reference) in CBETA and in the Korean Canon as corrected by CBETA | ‘there is’ in the Taishō | ‘one who’ in the Song, Yuan, Ming, Palace, and Shōgozō"—of the single cross-reference type. Fifth,〔T25 0646b01〕 「苦【CB】｜若【大】｜苦【宋】【元】【明】｜名【宮】」 tr. "‘suffering’ in CBETA | ‘if’ in the Taishō | ‘suffering’ in the Song, Yuan, and Ming | ‘name’ in the Palace"—this entry is a pure CBETA emendation (with no 【麗-CB】 mark and no cross-reference), different from the type of the previous four entries, which are emendations following the Korean Canon, and this ledger records it in a separate cell. Of the five entries, four carry the Korean Canon as basis and three carry a second-level cross-reference; the reader-facing text of this edition follows the reading of the current CBETA text.

Eleven star entries (all native within the chapter · zero across chapters). The star-corresp repeated-citation entries of this chapter (the same variant reading recurring in the text and sharing one note) number eleven; checking where the corresp target of each lies: the targets of all eleven fall within the range of this chapter (target note numbers 0641016, 0642005, 0646012, 0646018, 0647003, 0647006, 0648004, located at 0641c11, 0642b02, 0646b04, 0646c12, 0647a19, 0647a22, 0648a29), and zero entries cross chapters—of a different type from Chapter 43 (one entry across chapters), Chapter 44 (four entries across chapters), and Chapter 47 (three entries across chapters), and of the same type as Chapter 45 (all within the chapter); recorded as it is. Their distribution is seven groups: 「所」 tr. "what" in two places (0641c11 / 0641c12), 「想」 tr. "perception" in two places (0642b02 / 0642b03), 「應」 tr. "should" in three places (0646b04 two places / 0646b05), 「盡」 tr. "exhausted" in four places (0646c12–0646c15), 「法」 tr. "dharma" in two places (0647a19 two places), 「岸」 tr. "shore" in two places (0647a22 / 0647a25), 「尼」 tr. "ni" in three places (0648a29 / 0648b01 / 0648b02)—all are single characters recurring place by place, and involve no doctrinal meaning.

The general collation ledger (a full reconciliation of one hundred and seventy-two entries · the base text as it stands). Below, transcribed from the working base text as it stands—the collation notes of this chapter total one hundred and seventy-two app entries, agreeing mechanically with the one hundred and seventy-two entries of the list at the end of the working base text. The app entries are listed in full in the order of their appearance in the base text, including the eleven star repeated-citation entries (see the groups above); the five CBETA emendation entries and the entries of the groups of the chapter title and fascicle titles are marked with each entry. The general note on the chapter title is the first entry of the list; this chapter has no separate note layer for the chapter title outside the list (unlike Chapter 47, where the general note on the chapter title is not within the app list). 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 seventy-two · in order of appearance in the base text)

• 〔T25 0641c06〕大智度論釋三慧品第七十（T25n1509_p0645b06）【CB】｜大智度論釋三惠品第七十【大】｜大智度論釋三慧品第七十上【宋】【元】｜釋三慧品第七十之上【明】｜大智度論釋第七十品上三慧品【宮】｜釋第六十九品上【聖】｜摩訶般若波羅蜜品第六十九三慧品【石】(general note on the chapter title · full ledger of seven witnesses · see Section IV)
• 〔T25 0641c07〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0641c11〕所【大】｜〔－〕【宮】【聖】(star group one · the defining entry)
• 〔T25 0641c12〕所【大】｜〔－〕【宮】【聖】(star · corresp→0641016 = 0641c11)
• 〔T25 0641c22〕菩【大】｜若菩【宋】【元】【明】【石】
• 〔T25 0641c28〕如【大】｜〔－〕【聖】
• 〔T25 0642a03〕可【大】｜〔－〕【宋】【宮】
• 〔T25 0642a06〕可【大】｜可得【石】
• 〔T25 0642a18〕學【大】｜行【宮】【聖】
• 〔T25 0642a20〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0642b02〕想【大】｜〔－〕【宮】【聖】(star group two · the defining entry)
• 〔T25 0642b03〕想【大】｜〔－〕【宮】【聖】(star · corresp→0642005 = 0642b02)
• 〔T25 0642b14〕從【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0642b18〕所【大】｜〔－〕【石】
• 〔T25 0642b28〕得【大】｜得法【石】
• 〔T25 0642c13〕是【大】｜〔－〕【宮】
• 〔T25 0642c17〕時【大】｜〔－〕【宮】
• 〔T25 0642c29〕應【大】｜〔－〕【宮】
• 〔T25 0643a02〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0643a03〕愛【大】｜受【石】
• 〔T25 0643a05〕若【大】｜若波羅蜜【石】
• 〔T25 0643a14〕虛空【大】｜〔－〕【石】
• 〔T25 0643a18〕生【大】｜作【石】
• 〔T25 0643b16〕入（K14n0549_p1331a18）（T25n1509_p0603c19）【CB】【麗-CB】｜久【大】｜入【宋】【元】【明】【宮】【聖】【石】(CBETA emendation following the Korean Canon · double cross-reference · see the separate listing in this section)
• 〔T25 0643b18〕念【大】｜心【宋】【元】【明】【宮】
• 〔T25 0643b19〕無【大】｜不【宋】【元】【明】【宮】
• 〔T25 0643c13〕法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0643c17〕無【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0643c18〕已【大】｜以【石】
• 〔T25 0643c22〕故【大】｜〔－〕【宮】
• 〔T25 0644a05〕行【大】｜得【聖】
• 〔T25 0644a08〕修【大】｜不修【宋】【元】【明】｜不【宮】【聖】
• 〔T25 0644a15〕惑【大】｜或【石】
• 〔T25 0644a16〕如【大】｜〔－〕【聖】【石】
• 〔T25 0644a19〕若【大】｜答【宋】【元】【明】
• 〔T25 0644a27〕次「法性【大】｜〔－〕【聖】
• 〔T25 0644b08〕相【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0644b16〕法【大】｜法地獄【元】【明】
• 〔T25 0644b17〕地獄【大】｜〔－〕【元】【明】
• 〔T25 0644b27〕欲【大】｜〔－〕【宮】
• 〔T25 0644c06〕不【大】｜〔－〕【聖】
• 〔T25 0644c11〕行【大】｜〔－〕【聖】
• 〔T25 0644c12〕者【大】｜行【宮】
• 〔T25 0644c18〕無【大】｜無所【石】
• 〔T25 0644c20〕有【大】｜有法【宋】【元】【明】【聖】【石】
• 〔T25 0645a03〕薩【大】｜提【宮】【石】
• 〔T25 0645a10〕不【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0645a16〕既【大】｜即【聖】
• 〔T25 0645a18〕是【大】｜〔－〕【聖】
• 〔T25 0645b03〕大智度論卷第八十三【大】｜大智度論釋卷第八十三第六十九品下訖七十品上【宋】【宮】｜大智度論釋卷第八十三釋第六十九品下訖七十品上【元】｜大智度經論卷第八十三釋第六十八品下訖第六十九品上【聖】｜摩訶般若波羅蜜卷第八十三【石】(end-title of Fascicle 83 · five witnesses · see Section IV)
• 〔T25 0645b06〕大智度論釋三慧品第七十之餘（卷八十四）【大】｜大智度論卷八十四釋第七十品下三慧品之餘【宋】｜大智度論卷第八十四釋第七十品下三慧品【宮】｜大智度論卷八十四釋三慧品第七十下【元】【明】｜大智度經論卷第八十四釋第六十九品下【聖】｜摩訶般若波羅蜜第六十九卷八十四【石】(head-title of Fascicle 84 · five witnesses · see Section IV)
• 〔T25 0645b09〕聖者【大】｜〔－〕【宋】【元】【明】【宮】(presence or absence of the author's signature)
• 〔T25 0645b11〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0645b13〕作【大】｜作中【元】【明】【石】
• 〔T25 0645b29〕俗【大】｜間【聖】
• 〔T25 0645b29〕說有得【大】｜〔－〕【宋】【宮】
• 〔T25 0645c08〕是【大】｜〔－〕【聖】
• 〔T25 0645c13〕定【大】｜空【聖】
• 〔T25 0645c14〕大慈【大】｜〔－〕【聖】
• 〔T25 0645c18〕也【大】｜也世尊【聖】
• 〔T25 0645c27〕已【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0646a02〕佛【大】｜〔－〕【宮】
• 〔T25 0646a03〕令【大】｜〔－〕【宮】
• 〔T25 0646a08〕化【大】｜〔－〕【宋】【元】【明】【石】
• 〔T25 0646a19〕相【大】｜相不應壞【宋】【元】【明】【宮】
• 〔T25 0646a21〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0646a24〕壞（K14n0549_p1335a21）（T25n1509_p0646a21）【CB】【麗-CB】｜壤【大】｜壞【宮】(CBETA emendation following the Korean Canon · double cross-reference · see the separate listing in this section)
• 〔T25 0646a25〕也【大】｜可【宮】
• 〔T25 0646a27〕一【大】｜若一【宋】【元】【明】【宮】
• 〔T25 0646b01〕夫【大】｜人【宋】【元】【明】【宮】【聖】
• 〔T25 0646b01〕說【大】｜聞說【元】【明】｜聞【宮】
• 〔T25 0646b01〕苦【CB】｜若【大】｜苦【宋】【元】【明】｜名【宮】(pure CBETA emendation · no Korean Canon basis · no cross-reference · see the separate listing in this section)
• 〔T25 0646b04〕應【大】｜亦應【石】(star group three · the defining entry)
• 〔T25 0646b04〕應【大】｜亦應【石】(star · corresp→0646012 = 0646b04)
• 〔T25 0646b05〕應【大】｜亦應【石】(star · corresp→0646012 = 0646b04)
• 〔T25 0646b13〕悲【大】｜大悲【宋】【元】【明】【宮】
• 〔T25 0646b14〕但【大】｜但有【元】【明】
• 〔T25 0646b19〕生【大】｜所生【宮】
• 〔T25 0646b28〕智【大】｜〔－〕【宮】
• 〔T25 0646c12〕中【大】｜中不【元】【明】【宮】
• 〔T25 0646c12〕盡【大】｜盡心【宋】【元】【明】(star group four · the defining entry)
• 〔T25 0646c13〕盡【大】｜盡心【宋】【元】【明】(star · corresp→0646018 = 0646c12)
• 〔T25 0646c14〕盡【大】｜盡心【宋】【元】【明】(star · corresp→0646018 = 0646c12)
• 〔T25 0646c15〕盡【大】｜盡心【宋】【元】【明】(star · corresp→0646018 = 0646c12)
• 〔T25 0647a01〕凡【大】｜〔－〕【宋】【宮】
• 〔T25 0647a09〕間【大】｜尊【明】
• 〔T25 0647a19〕法【大】｜〔－〕【宋】【宮】【聖】(star group five · the defining entry)
• 〔T25 0647a19〕法【大】｜〔－〕【宋】【宮】【聖】(star · corresp→0647003 = 0647a19)
• 〔T25 0647a19〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0647a20〕世尊【大】｜〔－〕【宮】
• 〔T25 0647a22〕岸【大】｜圻【聖】(star group six · the defining entry)
• 〔T25 0647a25〕岸【大】｜圻【聖】(star · corresp→0647006 = 0647a22)
• 〔T25 0647b06〕是【大】｜〔－〕【聖】
• 〔T25 0647b06〕求【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0647b08〕斷【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0647b09〕提【大】｜提是【宋】【元】【明】
• 〔T25 0647c01〕義【大】｜義及【宋】【元】【明】【宮】
• 〔T25 0647c06〕義【大】｜義以【石】
• 〔T25 0647c14〕不【大】｜不以【宋】【元】【明】
• 〔T25 0647c16〕亦【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0647c19〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0647c21〕著【大】｜者【聖】
• 〔T25 0648a04〕著【大】｜〔－〕【元】【明】【聖】【石】
• 〔T25 0648a23〕墮（K14n0549_p1338a18）（T48n2016_p0902b18）【CB】【麗-CB】｜隨【大】｜墮【宋】【元】【明】【宮】【聖】【石】(CBETA emendation following the Korean Canon · the second-level cross-reference points to another book, the Records of the Source Mirror · see the separate listing in this section)
• 〔T25 0648a26〕若【大】｜答【石】
• 〔T25 0648a29〕尼【大】｜泥【宮】(star group seven · the defining entry)
• 〔T25 0648b01〕尼【大】｜泥【宮】(star · corresp→0648004 = 0648a29)
• 〔T25 0648b02〕尼【大】｜泥【宮】(star · corresp→0648004 = 0648a29)
• 〔T25 0648b04〕有【大】｜又【宋】【元】【明】【宮】【聖】
• 〔T25 0648b07〕不譏、不【大】｜亦不譏【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0648b09〕最【大】｜罪【元】【明】
• 〔T25 0648b19〕佛【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0648b21〕死【大】｜死苦【宋】【元】【明】【宮】
• 〔T25 0648b21〕若多【大】｜〔－〕【聖】【石】
• 〔T25 0648b22〕得【大】｜得無【石】
• 〔T25 0648b22〕福【大】｜〔－〕【聖】【石】
• 〔T25 0648b23〕濡【大】｜軟【宋】【元】【明】【宮】
• 〔T25 0648b27〕諸【大】｜說【聖】
• 〔T25 0648c01〕解【大】｜解脫【宋】【元】【明】
• 〔T25 0648c02〕語【大】｜謂【聖】
• 〔T25 0648c07〕言【大】｜〔－〕【聖】
• 〔T25 0648c08〕苦【大】｜若【宮】
• 〔T25 0649a01〕定佛語【大】｜之佛【宮】
• 〔T25 0649a05〕知【大】｜智【宋】【元】【明】【宮】
• 〔T25 0649a10〕著【大】｜若【聖】
• 〔T25 0649a19〕復【大】｜〔－〕【聖】
• 〔T25 0649b02〕或【大】｜惑【宋】【元】【明】【宮】
• 〔T25 0649b11〕為不【大】｜不為【宋】【元】【明】【聖】【石】｜為【宮】
• 〔T25 0649b12〕人言【大】｜〔－〕【宮】｜住言【宋】【元】【明】
• 〔T25 0649b12〕住【大】｜〔－〕【宋】【元】【明】
• 〔T25 0649b15〕汝【大】｜〔－〕【宮】【聖】
• 〔T25 0649b15〕應【大】｜〔－〕【宮】【聖】
• 〔T25 0649b17〕知【大】｜知智【宋】【元】【明】【石】｜智【宮】【聖】
• 〔T25 0649b18〕自【大】｜白【聖】
• 〔T25 0649b20〕其【大】｜甚【聖】
• 〔T25 0649b28〕中、下【大】｜〔－〕【宮】(bare app type without an accompanying mod-note · the only entry of the whole ledger)
• 〔T25 0649c09〕人【大】｜夫【宋】【元】【明】【宮】
• 〔T25 0649c10〕婆【大】｜波【聖】
• 〔T25 0649c10〕詫【大】｜吒【元】【明】
• 〔T25 0649c17〕習【大】｜〔－〕【聖】
• 〔T25 0649c19〕慍【大】｜慢【聖】｜恨【宮】【石】
• 〔T25 0649c23〕孫【大】｜酸【石】
• 〔T25 0649c25〕門【大】｜〔－〕【宮】
• 〔T25 0649c29〕濡【大】｜軟【宋】【元】【明】【宮】
• 〔T25 0650a01〕達瞋【大】｜達多瞋【宋】【元】【明】【宮】｜達瞋恚【石】
• 〔T25 0650a01〕堆【大】｜推【宋】【宮】｜惟【聖】｜埠【石】
• 〔T25 0650a03〕兩【大】｜雨【聖】【石】
• 〔T25 0650a03〕干【大】｜千【聖】
• 〔T25 0650a04〕截【大】｜煉【宋】【元】【明】
• 〔T25 0650a05〕減【大】｜減減【聖】
• 〔T25 0650a15〕後際【大】｜〔－〕【聖】
• 〔T25 0650b14〕度恐怖【大】｜恐怖度【石】
• 〔T25 0650b23〕到【大】｜名到【宋】【元】【明】【宮】
• 〔T25 0650c02〕諸【大】｜謂【宮】
• 〔T25 0650c02〕能生一切樂說辯才；以般若力故演說【大】｜〔－〕【宋】【宮】
• 〔T25 0650c04〕不能【大】｜〔－〕【宋】【宮】
• 〔T25 0650c06〕行【大】｜〔－〕【宋】【宮】
• 〔T25 0651a01〕知【大】｜智【元】【明】【聖】【石】
• 〔T25 0651a03〕者（K14n0549_p1342a17）【CB】【麗-CB】｜有【大】｜者【宋】【元】【明】【宮】【聖】(CBETA emendation following the Korean Canon · single cross-reference · see the separate listing in this section)
• 〔T25 0651a04〕大【大】｜〔－〕【聖】
• 〔T25 0651a05〕辦【大】｜辯【明】
• 〔T25 0651a11〕智【大】｜知【宋】【元】【明】【聖】【石】｜〔－〕【宮】
• 〔T25 0651a12〕實【大】｜寶【宋】
• 〔T25 0651a12〕所【大】｜所不【宋】【元】【明】【宮】【石】
• 〔T25 0651a19〕者【大】｜〔－〕【宋】【宮】
• 〔T25 0651a20〕心【大】｜〔－〕【宮】
• 〔T25 0651a23〕欲貪【大】｜貪欲【石】
• 〔T25 0651b09〕以【大】｜與【宮】
• 〔T25 0651b09〕非【大】｜〔－〕【聖】
• 〔T25 0651b29〕是【大】｜是無是【宮】
• 〔T25 0651c03〕論【大】｜經論【聖】｜論經【石】(first note on the end-title of Fascicle 84 · see Section IV)
• 〔T25 0651c03〕四【大】｜四釋七十品下【宋】【宮】｜四釋七十品之下【元】｜四釋第六十九品下【聖】｜四釋六十九品竟【石】(second note on the end-title of Fascicle 84 · the Ishiyama closing-record form · see Section IV)