大智度論遍學品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Training in All

心要Essence

這一品從一句讚歎起頭。須菩提看見菩薩行那麼深的法，卻不領那個果報，覺得稀奇，佛也點頭說是，接著給出理由：「是菩薩摩訶薩，諸法性中不動故。」不受果報不是不作因，是所安的那個地方本來就沒有領受的人。論主怕人把「不受」聽成吃虧，補了一句很實在的話：「是菩薩為大利故，不受小報。」他又替「性」下了五個名字：「諸法性者，無所有、畢竟空，如、法性、實際。菩薩定心安住是中不動。」為什麼是無所有？因為「是諸法性，眾因緣生故不自在、無定相，無定相故無所有。」

於是問題往下逼。既然性是無所有，那到底怎麼得道？經裏拿「所有」「無所有」兩頭排出四句，一句一句問，佛三次答「不也」，餘一句佛先前已自己說破。須菩提急了：四句都不成，難道就沒有得道了？佛的回答很短：「有得，不以此四句。」得道的相只在離戲論：「非所有、非無所有，無諸戲論，是名得道。」論主把四句一齊否掉的理由縮成九個字：「所有、無所有，二俱有過」，然後直說：「實有得道法，但不以是四句。」「若離是四句戲論，即是道。」

那什麼才算戲論？這一品開出來的單子長得嚇人。色受想行識的常無常、苦樂、我非我不必說了，連苦諦應見、集諦應斷、滅諦應證、道諦應修，四禪四無量四無色定，三十七品，三解脫門，八背捨九次第定，乃至「我當過須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道」「我當具足菩薩十地」「我當入菩薩位」「我當淨佛國土」「我當成就眾生」「我當得一切種智」「我當斷一切煩惱習」——一路數下去，句句都判作戲論。若照法看，那佛法本身豈不成了戲論？不是的。佛自己點破界線：「性不戲論性，無性不戲論無性」；論主接著說：「自性不能戲論自性。」「性從因緣生故，但有假名，云何能戲論？」病不在所修的法，在那個「我當」。所以對治也不是不修，是「菩薩摩訶薩應行無戲論般若波羅蜜」。

接下來就是品名的由來。須菩提問：既然諸法無性，菩薩到底走哪條道進菩薩位——聲聞道？辟支佛道？佛道？佛先把三條路一齊擋掉，然後立一句：「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位。」遍學不是在三條道之外另闢一條，是三條都學，而一條都不拿來當進位的路。論主把『不用』的兩重理由說得很清楚：「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道。」——前一條是不該，後一條是還不能。

須菩提聽了反而更難：諸道各各不同，學見道就該作須陀洹，學辟支佛道就該作辟支佛，「是菩薩若生八道，應作八人！」那菩薩到底怎麼遍學了又不落進去？佛答得不迴避，先取一個現成的例：「譬如八人先學諸道然後入正位，未得果而先生果道。」合過來便是：「菩薩亦如是，先遍學諸道然後入菩薩位，亦未得一切種智而先生金剛三昧，爾時以一念相應慧得一切種智。」關鍵在那個「先」字——果道先於果而生，學先於證而立，所以遍學與不取證從來不相違。

論主再加一個譬喻，這是全品最直捷的一句：「如人親親繫獄故，入而看之，亦不與同著杻械。」親人下了獄，你進去探望，進是進了，可你並沒有跟著上枷鎖。菩薩過八地——「乾慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地」——也是這樣，「以道種智入菩薩位；入菩薩位已，以一切種智斷一切煩惱習。」進去是為了看遍，不是為了住下。

更值得留意的是佛怎麼安置二乘的所得。他沒有把它擱在一邊，而是說：「是八人若智若斷，是菩薩無生法忍」——同一份智、同一份斷，在二乘那裏是果，在菩薩這裏就是忍。論主替這句找理由：「二乘人於諸佛菩薩智慧得少氣分」；又順帶把大小之別落在諦數上：「聲聞人以四諦得道，菩薩以一諦入道。」「是四諦、二乘智斷，皆在一諦中。」至於無生忍是什麼，這一品裏並存三種說法：論主自己繫在佛後文的自說，「乃至作佛，常不生惡心，是故名無生忍。」；「論者言：得是忍，觀一切法畢竟空，斷緣，心心數不生，是名無生忍。」；「又復言：能過聲聞、辟支佛智慧，名無生忍。」三說並陳，各有各的落點。論主還防了一個彎：入了不生不滅，若又抓住那個不生不滅，還是落回常見，所以說「真無生者，滅諸觀、語言道斷，觀一切法如涅槃相」，「從本已來常自無生，非以智慧觀故令無生。」得了這個忍不是從此不動，反而是能生：「種種因緣度一切眾生，如好果樹，多所饒益。」

遍學既成，接著說遍學的用處，就是道種智。佛答得有兩支：一支是語——「以是音聲說法，遍滿三千大千世界，如響相」，聲遍滿而不著是聲，論主給它一個名字：「是音聲，即是梵音相。」一支是知——「應先具足學一切道」，地獄畜生餓鬼的道、因、果，龍鬼神阿修羅的道、因、果，一一「應知、應障」；到了人、天以至四無色處、道品十力，語氣即變，只作「應知」而不言障。論主把這分寸再說細一層：三惡道常受苦，故應知應遮；天人中有得道因緣，為涅槃故只是「或時應遮」，以其不定，所以經不說；其餘助道法則不應說遮。最後收作「是名菩薩摩訶薩淨道種智」。而這麼一大堆助道法，說到底還在一處：「一切諸善助道法皆入般若波羅蜜中」。

須菩提這時提了一個很硬的難：助道法既然不合不散、無色無形無對、一相無相，那它是空的，空的東西怎麼能取菩提？「譬如虛空無取、無捨。」佛不駁這個比喻，反而先印可：「諸法自相空，無所取、無所捨。」助道法之所以還要顯示，是為了不知道自相空的人，「以世俗法故，為眾生說令解，非以第一義。」論主照著說了一遍：「是法雖空，以世諦故，為眾生說，欲令得入聖法，非第一義。」——空不妨礙說，說也不冒充第一義。

末段又逼回一個老問題：一切法非有相非無相，那般若還怎麼修？佛給的通式是：「修諸法壞，是修般若波羅蜜。」然後從色受想行識、六入六塵、不淨觀、四禪四無量四無色定、十念、種種行相、十二因緣、我人壽者、常樂淨我、三十七品、三三昧、八背捨九次第定、四諦四智、六度十八空、十力四無所畏乃至四沙門果辟支佛道、一切智、斷一切煩惱習，一路『修某壞，是修般若波羅蜜』數下去。這個「壞」字最容易誤會，論主立刻用一個分喻擋住：「以諸法壞故，無相相亦壞。」「譬如車分壞故，車相亦滅；又如輪分壞故，輪相亦滅，如是乃至微塵。」壞不是拿錘子去打破一件東西，是分一散開，相自己就不立了；車相不必另破，輪分壞時它已經沒有。所以佛自己把「壞」翻成更平白的話：「不念有色法，是修般若波羅蜜」。反過來，「是人著法，不行檀波羅蜜乃至般若波羅蜜。」「如是著者，無有解脫、無有道、無有涅槃。」

最後落在「二」上。什麼是有法、什麼是無法？佛說：「二者是有法，不二者是無法。」再往下推：「一切相皆是二，一切二皆是有法；適有法便有生死，適有生死不得離生、老、病、死、憂悲苦惱。」論主把這條鏈拆成四節：「有中生著心，著心因緣生諸煩惱，煩惱因緣往來生死，生死因緣憂悲苦惱。」而人之所以把相看成二，是因為相本來就彼此相依、不得相離，「凡人謂此為二，是故顛倒。」二相人連順忍都沒有——論主還特地問了一句這是哪一種順忍，答得乾脆：「是小乘順忍。小乘順忍尚無，何況大乘！」全品的末句於是收得很冷：「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習！」

從頭看下來，這一品講的其實只有一件事：學可以遍，取不可以。三乘的道都走一遍，八地都看一遍，二乘的智與斷也都認帳——認帳到說那就是菩薩的無生法忍；可是一步也不停下來領果。而不停下來的本錢，仍舊是起頭那一句：諸法性中不動。不動不是站得穩，是連要站的地方都不當作有。

This chapter starts from a sentence of praise. Subhūti sees the bodhisattva practising so deep a dharma and yet not receiving that retribution, and finds it rare; the Buddha also nods and says so, and then gives the reason: ‘Because this bodhisattva-mahāsattva is immovable within the nature of dharmas.’ Not receiving the retribution is not not making the cause; it is that the place where he rests has from the first no one to receive. The treatise-author, afraid that people will hear ‘not receiving’ as losing out, adds a very practical sentence: ‘For the sake of great benefit this bodhisattva does not receive small retribution.’ He also gives ‘nature’ five names: ‘The nature of dharmas is without anything existent, ultimate emptiness, suchness, the nature of dharmas, the limit of reality. The bodhisattva's concentrated mind rests securely in this and is immovable.’ Why is it without anything existent? Because ‘this nature of dharmas, being born of many causes and conditions, is not self-existent and is without fixed mark; being without fixed mark, it is without anything existent.’

So the question presses on downward. Since the nature is without anything existent, how after all is the path obtained? The sūtra lines up the four alternatives from the two ends ‘something existent’ and ‘nothing existent’ and asks them one by one; the Buddha three times answers ‘No’, and the remaining one the Buddha had already himself laid bare before. Subhūti grows anxious: if none of the four alternatives holds, is there then no obtaining the path? The Buddha's answer is very short: ‘There is obtaining; not by these four alternatives.’ The mark of obtaining the path lies only in leaving idle discourse: ‘Neither something existent nor nothing existent, without any idle discourse: this is named obtaining the path.’ The treatise-author shrinks the reason for denying all four alternatives at once into nine Chinese characters: ‘Something existent and nothing existent both have fault’, and then says straight out: ‘There really is a dharma of obtaining the path, only not by these four alternatives.’ ‘If one leaves the idle discourse of these four alternatives, that is the path.’

Then what counts as idle discourse? The list this chapter opens is frighteningly long. Form, feeling, perception, constructions, and consciousness as permanent or impermanent, suffering or pleasure, self or non-self, needless to say; even that the truth of suffering should be seen, the truth of its arising cut off, the truth of cessation realised, the truth of the path cultivated; the four dhyānas, the four immeasurable minds, the four formless absorptions; the thirty-seven limbs of the path; the three gates of liberation; the eight liberations and the nine successive absorptions; down to ‘I shall pass beyond the fruit of the srota-āpanna, the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, the fruit of the arhat, and the pratyekabuddha path’, ‘I shall fulfil the bodhisattva's ten grounds’, ‘I shall enter the bodhisattva's position’, ‘I shall purify buddha-lands’, ‘I shall bring beings to accomplishment’, ‘I shall obtain the omniscience of all kinds’, ‘I shall cut off all the afflictions and their habitual residues’—counted down all the way, every sentence is judged idle discourse. If one looks at it by the dharma, would the Buddha's Dharma itself not become idle discourse? No. The Buddha himself lays bare the boundary: ‘Nature does not make idle discourse about nature; non-nature does not make idle discourse about non-nature’; the treatise-author goes on: ‘Self-nature cannot make idle discourse about self-nature.’ ‘Since nature is born of causes and conditions, there is only a provisional name; how could it make idle discourse?’ The sickness is not in the dharma cultivated; it is in that ‘I shall’. So the remedy too is not not cultivating; it is that ‘the bodhisattva-mahāsattva should practise the prajñāpāramitā that is without idle discourse’.

Next comes the origin of the chapter's name. Subhūti asks: since dharmas are without nature, by which path after all does the bodhisattva enter the bodhisattva's position—the śrāvaka path? the pratyekabuddha path? the Buddha path? The Buddha first blocks off all three roads at once, and then sets up one sentence: ‘Not by the śrāvaka path, not by the pratyekabuddha path, not by the Buddha path does he obtain entry into the bodhisattva's position; the bodhisattva-mahāsattva trains in all the paths and obtains entry into the bodhisattva's position.’ Training in all is not opening another road outside the three; it is training in all three while taking not one of them as the road by which to enter the position. The treatise-author states the two reasons for ‘not using’ very clearly: ‘Because the bodhisattva is a person of the Great Vehicle, he should not use the path of the two vehicles; because the six perfections are not yet complete, he cannot use the Buddha path.’—The former is that he should not; the latter is that he cannot yet.

Hearing this, Subhūti finds it harder still: the paths each differ; one who trains in the path of seeing should become a srota-āpanna, one who trains in the pratyekabuddha path should become a pratyekabuddha; ‘if this bodhisattva gives rise to the eight paths, he should become the person of the eight!’ Then how does the bodhisattva train in all and yet not fall into them? The Buddha answers without evading, first taking a ready example: ‘It is as the person of the eight first trains in the paths and afterwards enters the right position; not yet having obtained the fruit, he first gives rise to the path of the fruit.’ Brought over, it becomes: ‘The bodhisattva too is like this: he first trains in all the paths and afterwards enters the bodhisattva's position; likewise, not yet having obtained the omniscience of all kinds, he first gives rise to the vajra samādhi, and at that time, with the wisdom associated with a single thought, obtains the omniscience of all kinds.’ The key is in that word ‘first’—the path of the fruit arises before the fruit, training is set up before realisation, so training in all and not taking realisation have never conflicted.

The treatise-author adds another simile, the most direct sentence of the whole chapter: ‘It is as a person whose kinsman is held in prison goes in to see him, and yet does not wear the shackles together with him.’ One's kin has gone to prison; one goes in to visit; one has indeed gone in, but one has not put on the shackles along with him. The bodhisattva's passing through the eight grounds—‘the ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground’—is likewise: ‘with the knowledge of the kinds of paths he enters the bodhisattva's position; having entered the bodhisattva's position, with the omniscience of all kinds he cuts off all the afflictions and their habitual residues.’ He goes in so as to see them all, not so as to settle there.

More worth noting is how the Buddha gives the attainments of the two vehicles their place. He does not set them aside but says: ‘The knowledge and the severance of this person of the eight are the bodhisattva's acceptance of the non-arising of dharmas’—the same knowledge, the same severance, is the fruit for the two vehicles and, for the bodhisattva, is acceptance. The treatise-author finds the reason for this sentence: ‘the people of the two vehicles obtain a small share of the wisdom of the buddhas and bodhisattvas’; and in passing lays the difference of great and small on the number of truths: ‘The śrāvaka obtains the path by the four truths; the bodhisattva enters the path by one truth.’ ‘These four truths and the knowledge and severance of the two vehicles are all within the one truth.’ As for what the acceptance of non-arising is, this chapter holds three sayings together: the one the treatise-author himself ties to the Buddha's own words further on, ‘up to becoming a Buddha he never gives rise to an evil mind; therefore it is named the acceptance of non-arising.’; ‘The treatise-author says: obtaining this acceptance, he contemplates all dharmas as ultimately empty, cuts off the object, and mind and mental factors do not arise; this is named the acceptance of non-arising.’; ‘It is further said: being able to pass beyond the wisdom of the śrāvakas and pratyekabuddhas is named the acceptance of non-arising.’ Three sayings set out together, each with its own place of landing. The treatise-author also guards against one turn: having entered the unarisen and unceasing, if one again grasps at that unarisen and unceasing, one still falls back into the view of permanence, so it says ‘true non-arising is the cessation of all contemplations, the way of words cut off, contemplating all dharmas as having the mark of nirvāṇa’, ‘from the beginning they have always been of themselves unarisen; it is not that they are made unarisen by contemplation with wisdom.’ Obtaining this acceptance is not thenceforth standing still; rather it is being able to give rise: ‘by all kinds of causes and conditions he delivers all beings, like a good fruit tree, which gives much benefit.’

Training in all accomplished, next is spoken the use of training in all, which is the knowledge of the kinds of paths. The Buddha's answer has two limbs: one is speech—‘with this voice he speaks the Dharma, filling the three-thousand great-thousand world, like the mark of an echo’; the voice fills everywhere and yet does not cling to being a voice, and the treatise-author gives it a name: ‘This voice is the mark of the Brahmā voice.’ One is knowing—‘he should first fully train in all the paths’: the paths, causes, and fruits of hell, animals, and hungry ghosts, the paths, causes, and fruits of dragons, ghosts and spirits, and asuras, each ‘should be known, should be obstructed’; on reaching humans and gods up to the four formless spheres, the limbs of the path, and the ten powers, the tone changes: only ‘should be known’, with no word of obstructing. The treatise-author states this measure one layer finer: the three evil destinies constantly undergo suffering, so they should be known and should be blocked; among gods and humans there are causes and conditions for obtaining the path, so for the sake of nirvāṇa they are only ‘sometimes to be blocked’, and because that is indefinite the sūtra does not say it; the remaining dharmas that aid the path should not be said to be blocked. At the last it is gathered as ‘this is named the bodhisattva-mahāsattva's pure knowledge of the kinds of paths’. And this great heap of dharmas that aid the path, in the end, are still in one place: ‘all the wholesome dharmas that aid the path enter into prajñāpāramitā’.

At this point Subhūti raises a very hard objection: since the dharmas that aid the path are neither joined nor dispersed, without form, without shape, without resistance, of one mark, which is signless, then they are empty, and how can something empty take hold of awakening? ‘It is as space, without taking and without giving up.’ The Buddha does not refute this simile; rather he first approves it: ‘All dharmas are empty of specific marks, without anything taken, without anything given up.’ That the dharmas that aid the path must still be displayed is for those who do not know the emptiness of specific marks, ‘by reason of worldly dharmas, speaking for beings so that they understand, not by the highest meaning.’ The treatise-author says it over as it stands: ‘Though these dharmas are empty, by reason of worldly truth they are spoken for beings, wishing to let them enter the holy Dharma; it is not the highest meaning.’—Emptiness does not hinder speaking, and speaking does not pass itself off as the highest meaning.

The last section presses back once more to an old question: all dharmas are neither with mark nor without mark, so how is prajñā still to be cultivated? The general formula the Buddha gives is: ‘To cultivate the breaking of dharmas is to cultivate prajñāpāramitā.’ Then from form, feeling, perception, constructions, and consciousness, the six entries and the six sense-objects, the contemplation of impurity, the four dhyānas, the four immeasurable minds, and the four formless absorptions, the ten recollections, the various practising marks, the twelve links of causes and conditions, self, person, and life, permanence, pleasure, purity, and self, the thirty-seven limbs of the path, the three samādhi, the eight liberations and the nine successive absorptions, the four truths and the four knowledges, the six perfections and the eighteen emptinesses, the ten powers and the four fearlessnesses, down to the four fruits of the śramaṇa and the pratyekabuddha path, omniscience, and the cutting off of all the afflictions and their habitual residues, it counts all the way down in the form ‘to cultivate the breaking of such-and-such is to cultivate prajñāpāramitā’. This word ‘breaking’ is the easiest to misunderstand, and the treatise-author at once blocks it with a simile of parts: ‘Because dharmas are broken, the mark of the signless is also broken.’ ‘It is as when the parts of a cart are broken, the mark of the cart also ceases; again, as when the parts of a wheel are broken, the mark of the wheel also ceases; so on down to the fine particles.’ Breaking is not taking a hammer and smashing a thing; once the parts are dispersed, the mark of itself no longer stands; the mark of the cart need not be separately broken, for when the parts of the wheel are broken it is already gone. So the Buddha himself turns ‘breaking’ into plainer words: ‘Not thinking that there are dharmas of form is cultivating prajñāpāramitā’. Conversely, ‘this person clings to dharmas and does not practise dānapāramitā and so on up to prajñāpāramitā.’ ‘For one who clings thus there is no liberation, no path, no nirvāṇa.’

At the last it comes down on ‘two’. What is an existent dharma, what a non-existent dharma? The Buddha says: ‘Two is an existent dharma; not two is a non-existent dharma.’ Pushing further down: ‘All marks are two; all that is two is an existent dharma; as soon as there is an existent dharma there is birth and death; as soon as there is birth and death one cannot be free of birth, old age, sickness, death, sorrow, grief, suffering, and vexation.’ The treatise-author takes this chain apart into four links: ‘Within existence a clinging mind arises; from the clinging mind as cause and condition the afflictions arise; from the afflictions as cause and condition one goes and comes within birth and death; from birth and death as cause and condition come sorrow, grief, suffering, and vexation.’ And the reason people see marks as two is that marks are from the first mutually dependent and cannot be parted from one another: ‘ordinary people call this two, and so are inverted.’ A person of two marks does not even have compliant acceptance—the treatise-author even asks in particular which kind of compliant acceptance this is, and answers crisply: ‘It is the compliant acceptance of the Small Vehicle. If even the compliant acceptance of the Small Vehicle is lacking, how much more that of the Great Vehicle!’ So the last sentence of the whole chapter is gathered very coldly: ‘If a person sees form, even cultivating the path is lacking, how much less can he obtain the cultivation of the fruit of the srota-āpanna and so on up to the cutting off of the afflictions and their habitual residues!’

Looking from the beginning, this chapter speaks in fact of only one thing: training may be in all; taking may not be. The paths of the three vehicles are all walked once, the eight grounds all looked over once, and the knowledge and severance of the two vehicles are also all acknowledged—acknowledged to the point of saying that they are exactly the bodhisattva's acceptance of the non-arising of dharmas; yet not one step is halted to receive a fruit. And the capital for not halting is still that opening sentence: immovable within the nature of dharmas. Immovable is not standing firm; it is not even taking the place to stand as existent.

義疏 · 總說Exposition · Overview

總說

〈遍學品〉之題只有「遍學」二字，而全品所爭只是一件事：既不以任何一道取果，何以還要把每一道都學過。品之起處並不在遍學，在一句歎語——須菩提見菩薩「大智慧成就，行是深法，亦不受果報」，歎其未曾有；佛印可而給出所以然，只六個字：「諸法性中不動。」不動之處既是無所有，得道之路便被逼到絕境：所有得所有、所有得無所有、無所有得所有、無所有得無所有，四句問過一遍，其三佛皆答「不也」，其一佛已先自出「以無所有法不能得所有法」。須菩提遂把最尖的一問說出口——那麼世尊莫非不得道？佛答得極省：「有得，不以此四句。」門既別開於「非所有、非無所有，無諸戲論，是名得道」，全品之問路自此展開：什麼是戲論，菩薩以何道入位，遍學而不作二乘如何可能，遍學所為何事，助道法既空何以能取菩提，不學相亦不學無相般若如何修。全品一經一論，完整內含於卷八十六之中，不跨卷；既無卷界可切，兩單元之界便取底本自身之經論段界——之上一單元是經，之下一單元是論，之下逕以「釋曰」起而無續題。故此品之兩分不是兩段弧，是同一段弧之文與其所以：之上說什麼，之下說為什麼。

之上一分，通篇一段長經，須菩提發問在先而佛答在後，往復四十餘輪，立定全品之問路與正答。自不受果報之歎起，佛以「諸法性中不動」出其因，逐項遍舉色性、六度性、四禪四無量四無色定性、道品三三昧性乃至大慈大悲性而皆曰不動，末以「以無所有法不能得所有法」封住交易之路。四句既盡而別開一門，門在無戲論；戲論之相佛一口氣列了十七事——色之常無常、苦樂、我非我不必說，連苦諦應見、集諦應斷、滅諦應證、道諦應修亦在其列，末後八節句句作「我當」，直到「我當得一切種智」「我當斷一切煩惱習」。病不在所修之法，佛自出其理：「性不戲論性，無性不戲論無性」。戲論既盡，入位之問接踵而至：諸法無性，菩薩憑何道入菩薩位？聲聞道、辟支佛道、佛道三者一齊被遮，而正答只一句——「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位」，並取見諦位上之八人為喻：「譬如八人先學諸道然後入正位，未得果而先生果道。」須菩提立刻把這句話裡的危險挑明：遍學若是照道取果，生見道便該作須陀洹，生辟支佛道便該作辟支佛；作了，則入位無有是處，不入位而得一切種智也無有是處。佛之答是全品之樞——「以智觀過八地」，是觀過而不是住入；而二乘之所得亦不被擱置，「是八人若智若斷，是菩薩無生法忍」。其後三轉：一轉說遍學所為，在道種淨智——要為一切眾生說法，故須解一切音聲、須於諸道因果一一先知，而其中自有分寸，三惡道與龍鬼神阿修羅道乃言「應知、應障」，人天以上直至道品十力唯言「應知」；一轉說助道法之空與用，諸法不合不散、無色無形無對、一相無相，如虛空無取無捨，而佛既印可「諸法自相空」，又為不知者顯示助道，並自標其位次「以世俗法故，為眾生說令解，非以第一義」；一轉說修之為修，既不學相亦不學無相，則「修諸法壞，是修般若波羅蜜」，自色至斷一切煩惱習逐項列過，末歸一句平白之語「不念有色法，是修般若波羅蜜」，而全分收於「二者是有法，不二者是無法」——取相成二，二即是有，有即生死，四句之所以不得，根柢在此。

之下一分，逐句把經之關節打開。論主起手先補經所未言：諸法性是什麼——「諸法性者，無所有、畢竟空，如、法性、實際」，而「菩薩定心安住是中不動」；何以無所有——「眾因緣生故不自在、無定相，無定相故無所有」。有定相才有可動搖之處。歎語亦先立一分判：「是菩薩為大利故，不受小報」——不受是不取，不是無有。四句之所以俱封，論主只用九字：「所有、無所有，二俱有過」，而隨即護住道之不廢：「實有得道法，但不以是四句」，「若離是四句戲論，即是道」。戲論之所以不成立，在能戲論者亦無體——「自性不能戲論自性」。遍學之所以必遍而所以不用，論主分兩重說：「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道」——前者是不該，後者是還不能，故結曰「菩薩應遍學諸道，入菩薩位」。而遍學何以不落，論主給了全品最直捷的一喻：「如人親親繫獄故，入而看之，亦不與同著杻械。」進得去，不代表要一同上枷鎖。二乘之智斷何以是菩薩之忍，其限定詞在前：「二乘人於諸佛菩薩智慧得少氣分」，是少分之攝屬而非位次之等同；其理據則落在諦數上，「聲聞人以四諦得道，菩薩以一諦入道」。無生忍一節最須細看：論主先並列三說，次自設一問——入不生不滅，不生不滅豈不又成了常？答在一組整齊的對舉：無常有二種，無生忍亦有二種，不著者不墮而著者即墮；末後一句斷得極重——「從本已來常自無生，非以智慧觀故令無生。」無生不是智慧造出來的一個結果。其後知與見之別、聖法之不合不散、不學相亦不學無相、修諸法壞，論主一一補其所以：說助道之可說而不冒充究竟，「是法雖空，以世諦故，為眾生說，欲令得入聖法，非第一義」；說不合不散之落地，「不合故不輕凡人，不散故不自高」；說壞之非破壞，「以諸法壞故，無相相亦壞」，而以車輪為喻——「車分壞故，車相亦滅」，相隨分而無，不須另有一個能壞之力。末後兩問收得極低：順忍是哪一種順忍——「是小乘順忍。小乘順忍尚無，何況大乘！」說了一卷的遍學諸道、無生法忍、一切種智，最後所量的卻是最起頭的一階。

兩分之別，一言可斷：之上出其文，之下出其所以。之上所立者是斷語——不動、不得、不戲論、遍學、觀過、應知、非第一義、修諸法壞；之下所補者是理由——何以不動、何以二俱有過、何以自性不能戲論、何以不應用而不能用、何以入而不著杻械、何以少氣分、何以車相自滅。故之上一路是問與答，須菩提步步進逼而佛步步別開；之下一路是牒與釋，論主先牒經語而後自問自答。而兩分之間有一線貫串，即「學」與「用」二字之分：所遍者是學，所不取者是用；學遍而用無，遍學與不證便從來不相違。品名之所以立在遍學而不立在不證，亦正為此——不證之義前品已說，此品所補者是不證之人何以還要學遍。

因此，讀此品之每一段時，至少可問三層。其一，此處所遮的是法還是取法之心——全品所列之戲論十七事，事事都是佛法，連四諦之應見應斷應證應修都在其中；而佛自出之理只在「性不戲論性」一句，可見所遮者不是所修之事，是立在中間的那個「我當」。故凡讀到一句否定，先問所否者是事還是取事之姿態，便不至於把遍學讀成不必學、把修諸法壞讀成把法打破。其二，此處之分寸落在哪裡——此品最耐讀的不是它的否定，是它的分寸：二乘之法「分別知，不應用」而一切種智「分別知，應用」；三惡道「應知、應障」而人天以上唯「應知」；助道法可說而「非以第一義」；二乘智斷是菩薩忍而終究只是「少氣分」。四處分寸都不在有無之間，在知與用、知與遮、說與究竟、攝與同之間。讀慣了兩邊俱遮之文，最易把分寸一併遮掉，此品正是治這個毛病的。其三，我今未到此地，此品於我何用——之下末後那兩問已經替人問了：說得盡大乘之語而實地只在小乘順忍，這不是判死，是指出量自己的那一把尺。論主於彼處還補了一句極平實的話，說忍位之人「於諸佛聖人為小，於凡夫為大」；而忍之所以名忍，只因「見便能忍」——聽見從未想過的義理而心不排拒，這一下就是。順著一經一論讀下去，終會落回起頭那六個字：諸法性中不動。不動不是站得穩，是連要站的地方都不當作有；而遍學之所以能遍，也只因無一處是可以住下的。

依原論次序讀下去

Overview

The title of "Training in All" has only the two Chinese characters 「遍學」 tr. "training in all", and yet what the whole chapter contends over is just one matter: since he takes the fruit by no path whatever, why must he still train through every path? The chapter's starting point is not in training in all but in a sentence of praise—Subhūti sees that the bodhisattva is 「大智慧成就，行是深法，亦不受果報」 tr. "accomplished in great wisdom, practises this deep dharma, and yet does not receive the retribution", and marvels at it as never before; the Buddha approves and gives the reason why, in just six Chinese characters: 「諸法性中不動。」 tr. "Immovable within the nature of dharmas." Since the place of immovability is without anything existent, the road of obtaining the path is driven into a dead end: something existent obtaining something existent, something existent obtaining nothing existent, nothing existent obtaining something existent, nothing existent obtaining nothing existent—the four alternatives are asked through once; to three of them the Buddha answers 「不也」 tr. "No", and the remaining one the Buddha had already laid bare himself beforehand: 「以無所有法不能得所有法」 tr. "by a dharma of nothing existent one cannot obtain a dharma of something existent". Subhūti then speaks out the sharpest question of all—then does the World-Honored One not obtain the path? The Buddha answers most sparingly: 「有得，不以此四句。」 tr. "There is obtaining; only not by these four alternatives." Since the gate opens separately at 「非所有、非無所有，無諸戲論，是名得道」 tr. "neither something existent nor nothing existent, without any kind of idle discourse: this is named obtaining the path", the chapter's line of questioning unfolds from here: what idle discourse is; by which path the bodhisattva enters the position; how training in all without becoming the two vehicles is possible; what training in all is for; since the dharmas that aid the path are empty, how they can take hold of awakening; how prajñā is cultivated while training neither in marks nor in the signless. The whole chapter, one sūtra and one treatise, is contained entire within fascicle eighty-six and does not cross fascicles; since there is no fascicle boundary to cut at, the boundary between the two units is taken from the base text's own boundary between its sūtra and treatise sections—the First Part unit is the sūtra, the Last Part unit is the treatise, and the Last Part begins straight off with 「釋曰」 tr. "Explanation" and has no continuation title. So the two parts of this chapter are not two arcs; they are the text of one and the same arc and its reason why: the First Part says what, the Last Part says why.

The First Part is, from end to end, one long sūtra passage, with Subhūti putting the questions first and the Buddha answering after, back and forth over forty rounds, and it sets fast the chapter's line of questioning and its right answers. Starting from the praise of not receiving the retribution, the Buddha brings out its cause with 「諸法性中不動」 tr. "immovable within the nature of dharmas", and goes through, item by item, the nature of form, the nature of the six perfections, the nature of the four dhyānas, the four immeasurables, and the four formless absorptions, the nature of the limbs of the path and the three samādhi, up to the nature of great kindness and great compassion, and of every one says immovable; at the end he seals off the road of exchange with 「以無所有法不能得所有法」 tr. "by a dharma of nothing existent one cannot obtain a dharma of something existent". When the four alternatives are exhausted a separate gate opens, and the gate lies in being without idle discourse; of the marks of idle discourse the Buddha lists seventeen matters in one breath—form as permanent or impermanent, suffering or pleasure, self or non-self, needless to say; even that the truth of suffering should be seen, the truth of its arising should be cut off, the truth of cessation should be realised, and the truth of the path should be cultivated are in the list; and the last eight items every one run 「我當」 tr. "I shall", all the way to 「我當得一切種智」 tr. "I shall obtain the omniscience of all kinds" and 「我當斷一切煩惱習」 tr. "I shall cut off all the afflictions and their habitual residues". The sickness is not in the dharma cultivated; the Buddha himself brings out the principle: 「性不戲論性，無性不戲論無性」 tr. "nature does not make idle discourse about nature; non-nature does not make idle discourse about non-nature". Idle discourse exhausted, the question of entering the position follows hard on its heels: dharmas are without nature, so by which path does the bodhisattva enter the bodhisattva's position? The śrāvaka path, the pratyekabuddha path, and the Buddha path, all three, are blocked at once, and the right answer is just one sentence—「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位」 tr. "not by the śrāvaka path, not by the pratyekabuddha path, not by the Buddha path does he obtain entry into the bodhisattva's position; the bodhisattva-mahāsattva trains in all the paths and obtains entry into the bodhisattva's position"—and it takes the person of the eight at the position of seeing the truths as a simile: 「譬如八人先學諸道然後入正位，未得果而先生果道。」 tr. "It is as the person of the eight first trains in the paths and afterwards enters the right position; not yet having obtained the fruit, he first gives rise to the path of the fruit." Subhūti at once lays bare the danger in this sentence: if training in all meant taking the fruit according to the path, then giving rise to the path of seeing he ought to become a srota-āpanna, and giving rise to the pratyekabuddha path he ought to become a pratyekabuddha; and once he had become so, there would be no such case as entering the position, and no such case either as obtaining the omniscience of all kinds without entering the position. The Buddha's answer is the pivot of the whole chapter—「以智觀過八地」 tr. "contemplates with knowledge and passes beyond the eight grounds": it is contemplating and passing beyond, not abiding and entering; and what the two vehicles attain is not set aside either: 「是八人若智若斷，是菩薩無生法忍」 tr. "whether knowledge or severance, that of this person of the eight is the bodhisattva's acceptance of the non-arising of dharmas". After this come three turns. One turn speaks of what training in all is for, which lies in the knowledge of the kinds of paths that is pure—since he would speak the Dharma for all beings, he must understand all voices and must know beforehand, one by one, the causes and fruits of all the paths; and within this there is a measure of its own: of the three evil destinies and the paths of dragons, ghosts and spirits, and asuras it says 「應知、應障」 tr. "should be known, should be obstructed", while of humans and gods upward, all the way to the limbs of the path and the ten powers, it says only 「應知」 tr. "should be known". One turn speaks of the emptiness and the use of the dharmas that aid the path: dharmas are neither joined nor dispersed, without form, without shape, without resistance, of one mark, which is signless, like space, without taking and without giving up; and the Buddha, having approved 「諸法自相空」 tr. "all dharmas are empty of specific marks", still displays what aids the path for those who do not know, and himself marks its rank: 「以世俗法故，為眾生說令解，非以第一義」 tr. "by reason of worldly dharmas, explained for beings so that they understand; not by the highest meaning". One turn speaks of cultivating as cultivating: since he trains neither in marks nor in the signless, then 「修諸法壞，是修般若波羅蜜」 tr. "to cultivate the breaking of dharmas is to cultivate prajñāpāramitā", listed item by item from form to the cutting off of all the afflictions and their habitual residues, and returning at the last to one plain sentence, 「不念有色法，是修般若波羅蜜」 tr. "not thinking that there are dharmas of form is cultivating prajñāpāramitā"; and the whole part is gathered up in 「二者是有法，不二者是無法」 tr. "two is an existent dharma; not two is a non-existent dharma"—grasping at marks makes two, two is existence, existence is birth and death; the reason the four alternatives do not obtain has its root here.

The Last Part opens up the joints of the sūtra sentence by sentence. The treatise-author at the outset first supplies what the sūtra did not say: what the nature of dharmas is—「諸法性者，無所有、畢竟空，如、法性、實際」 tr. "the nature of dharmas is without anything existent, ultimate emptiness, suchness, the nature of dharmas, the limit of reality", and 「菩薩定心安住是中不動」 tr. "the bodhisattva's concentrated mind rests securely in this and is immovable"; why it is without anything existent—「眾因緣生故不自在、無定相，無定相故無所有」 tr. "born of many causes and conditions, and therefore not self-existent and without fixed mark; being without fixed mark, they are without anything existent". Only where there is a fixed mark is there a place that can be shaken. For the praise too he first sets down a distinction: 「是菩薩為大利故，不受小報」 tr. "this bodhisattva, for the sake of great benefit, does not receive small retribution"—not receiving means not taking, not that there is nothing. For why the four alternatives are all sealed off, the treatise-author uses only nine Chinese characters, 「所有、無所有，二俱有過」 tr. "something existent and nothing existent both have fault", and at once guards the path against being discarded: 「實有得道法，但不以是四句」 tr. "there really is a dharma of obtaining the path, only not by these four alternatives", 「若離是四句戲論，即是道」 tr. "if one parts from the idle discourse of these four alternatives, that is the path". The reason idle discourse does not hold is that the one who would make idle discourse also has no substance—「自性不能戲論自性」 tr. "self-nature cannot make idle discourse about self-nature". Why training in all must be in all, and why the paths are nonetheless not used, the treatise-author tells in two layers: 「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道」 tr. "because the bodhisattva is a person of the Great Vehicle, he should not use the path of the two vehicles; because the six perfections are not yet complete, he cannot use the Buddha path"—the former is that he should not, the latter is that he cannot yet—and so he concludes, 「菩薩應遍學諸道，入菩薩位」 tr. "the bodhisattva should train in all the paths and enter the bodhisattva's position". And for why training in all does not fall into them, the treatise-author gives the most direct simile of the whole chapter: 「如人親親繫獄故，入而看之，亦不與同著杻械。」 tr. "It is as a person whose kinsman is held in prison goes in to see him, and yet does not wear the shackles together with him." Being able to go in does not mean having to put on the shackles along with him. As for why the knowledge and severance of the two vehicles are the bodhisattva's acceptance, its qualifying words come first: 「二乘人於諸佛菩薩智慧得少氣分」 tr. "the people of the two vehicles obtain a small share of the wisdom of the buddhas and bodhisattvas"—it is the inclusion of a small share, not an equivalence of rank; and its ground falls on the number of truths: 「聲聞人以四諦得道，菩薩以一諦入道」 tr. "the śrāvaka obtains the path by the four truths; the bodhisattva enters the path by one truth". The section on the acceptance of non-arising most needs close reading: the treatise-author first sets three sayings side by side, then raises a question himself—entering the unarisen and unceasing, does the unarisen and unceasing not turn into permanence again? The answer lies in a neat set of paired contrasts: impermanence is of two kinds, and the acceptance of non-arising is also of two kinds; the one who does not cling does not fall, and the one who clings falls at once; and the last sentence decides it most weightily: 「從本已來常自無生，非以智慧觀故令無生。」 tr. "From the very beginning they have always been of themselves without arising; it is not that they are made to be without arising by contemplation with wisdom." Non-arising is not a result that wisdom produces. After that—the difference between knowing and seeing, the holy Dharma's being neither joined nor dispersed, training neither in marks nor in the signless, cultivating the breaking of dharmas—the treatise-author supplies the reason for each one by one: he says that what aids the path may be spoken of without passing itself off as the ultimate, 「是法雖空，以世諦故，為眾生說，欲令得入聖法，非第一義」 tr. "though these dharmas are empty, by reason of worldly truth they are spoken of for beings, wishing to let them enter the holy Dharma; it is not the highest meaning"; he says where neither joined nor dispersed comes down to the ground, 「不合故不輕凡人，不散故不自高」 tr. "because of not joining, one does not belittle ordinary people; because of not dispersing, one does not exalt oneself"; he says that breaking is not destroying, 「以諸法壞故，無相相亦壞」 tr. "because dharmas are broken, the mark of the signless is also broken", and takes the cart and the wheel as a simile—「車分壞故，車相亦滅」 tr. "when the parts of a cart are broken, the mark of the cart also ceases"—the mark goes along with the parts into nothing, and no separate power that does the breaking is needed. The last two questions close very low: which compliant acceptance this compliant acceptance is—「是小乘順忍。小乘順忍尚無，何況大乘！」 tr. "It is the compliant acceptance of the Small Vehicle. If even the compliant acceptance of the Small Vehicle is lacking, how much more that of the Great Vehicle!" Having spoken through a whole fascicle of training in all the paths, the acceptance of the non-arising of dharmas, and the omniscience of all kinds, what is measured at the very last is the very first rung.

The difference between the two parts can be settled in one phrase: the First Part brings out the text, the Last Part brings out the reason why. What the First Part sets up are verdicts—immovable, not obtaining, without idle discourse, training in all, contemplating and passing beyond, should be known, not the highest meaning, cultivating the breaking of dharmas; what the Last Part supplies are reasons—why immovable, why both have fault, why self-nature cannot make idle discourse, why he should not use and cannot use, why he enters and does not wear the shackles, why a small share, why the mark of the cart ceases of itself. So the road of the First Part is question and answer, Subhūti pressing in step by step and the Buddha opening a separate way step by step; the road of the Last Part is citation and explanation, the treatise-author first citing the sūtra's words and then asking and answering himself. And between the two parts one thread runs through, namely the distinction between the two Chinese characters 「學」 tr. "training" and 「用」 tr. "use": what is in all is the training; what is not taken is the use; training in all and using none, training in all and not realising have never been at odds. The reason the chapter's name is set on training in all and not on not realising is exactly this—the meaning of not realising was already spoken in the preceding chapter; what this chapter supplies is why one who does not realise still has to train in all.

Therefore, in reading each passage of this chapter, one may ask at least three layers. First, is what is blocked here the dharma, or the mind that grasps the dharma? The seventeen matters of idle discourse listed in the chapter are every one the Buddha's Dharma, even the four truths' should be seen, should be cut off, should be realised, should be cultivated are among them; and the principle the Buddha himself brings out lies only in the one sentence 「性不戲論性」 tr. "nature does not make idle discourse about nature", which shows that what is blocked is not the matter cultivated but that 「我當」 tr. "I shall" standing in the middle. So whenever one reads a negation, first ask whether what is negated is the matter or the posture of grasping the matter, and one will not come to read training in all as having no need to train, or read cultivating the breaking of dharmas as smashing dharmas apart. Second, where does the measure fall here? What most rewards reading in this chapter is not its negations but its measure: the dharmas of the two vehicles he 「分別知，不應用」 tr. "discerns and knows, and should not use", while the omniscience of all kinds he 「分別知，應用」 tr. "discerns and knows, and should use"; the three evil destinies 「應知、應障」 tr. "should be known, should be obstructed", while from humans and gods upward only 「應知」 tr. "should be known"; the dharmas that aid the path may be spoken of, but 「非以第一義」 tr. "not by the highest meaning"; the knowledge and severance of the two vehicles are the bodhisattva's acceptance, and yet in the end only 「少氣分」 tr. "a small share". Not one of these four measures lies between existence and non-existence; they lie between knowing and using, knowing and blocking, speaking and the ultimate, inclusion and sameness. One grown used to reading texts that block both sides most easily blocks the measure away along with them, and this chapter is precisely the cure for that fault. Third, I have not yet reached this ground: what use is this chapter to me? The two last questions of the Last Part have already asked it on our behalf: to be able to speak out all the words of the Great Vehicle while standing in fact only at the compliant acceptance of the Small Vehicle is not a death sentence; it points out the ruler by which to measure oneself. There the treatise-author also adds one very plain sentence, saying that the person at the position of acceptance is 「於諸佛聖人為小，於凡夫為大」 tr. "small in relation to the buddhas and sages, and great in relation to ordinary people"; and acceptance is named acceptance only because 「見便能忍」 tr. "as soon as it is seen one is able to accept it"—hearing a meaning one has never thought of and the mind not pushing it away: that very moment is it. Reading on through the one sūtra and one treatise, one will in the end come back down to those six Chinese characters at the start: immovable within the nature of dharmas. Immovable is not standing firm; it is not even taking the place to stand as existent; and training in all can be in all only because there is not one place where one can settle down.

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈遍學品〉之所承，接在一句被論主直接牒出的話上。前品〈種善根品第七十三〉之末，論主正說有方便與無方便之別，而以一語收其行相：「布施若多、若少，不受世間果報，但欲救度一切眾生故。」本品論文開卷第一句即牒佛語而起，作「菩薩行六波羅蜜，不受世間果報」——所牒者非本品經段之語，本品經段作「行是深法，亦不受果報」，用字與此不同；可見論主是取前品之末句為本品之起因，兩品於此直接相銜。須菩提之歎亦承此而發，論主牒其語曰「是菩薩大智慧成就，行是深法，能作因而不受果」，並即以一句分判之：「是菩薩為大利故，不受小報。」不受果報一事，前品說於布施之末，本品便從這一句上追問其所以然，遂有「諸法性中不動」以下之全品。所啟者亦在一詞之上。本品經段以「乃至無有順忍，何況見色相乃至見一切種智相」收其難，論主於末後更自設兩問而答之——「是小乘順忍。小乘順忍尚無，何況大乘！」並分見色為兩重，「一者、見色實相了了，二者、斷繫諸色煩惱故名為見」，終以「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習」收筆。次品〈次第學品第七十五〉開卷第一句即接此而問：「世尊！若有法相者，尚不得順忍，何況得道！」順忍二字未換而問法一翻——本品說取二相者連小乘順忍亦無，次品便逼問無法相者當得順忍不。一收一起，鈕只在這兩個字上。

諸本所傳於本品之品題與品次分歧，並錄如下而不強為判定。本論底本題「大智度論釋遍學品第七十四」；石本則作「摩訶般若波羅蜜品第七十三遍學品」，既易其題式，品序又較底本少一階，且其本於此不分卷。聖本之異有三面：其一，「遍學品」三字闕；其二，底本之「論」字，聖本作「經論」二字；其三，品序作「七十三品訖第七十四品上」，亦較底本少一階。宋本、元本於品序下增「訖第七十五品上」一語，宮本作「七十四品訖第七十五品上」，皆與底本同階而唯標其所訖；宮本又於「卷」字下增一「第」字。至於卷末，底本止於一「習」字，聖本作「習釋第七十四品上」，與底本同階而不少一；石本作「習釋七十三品竟」，其少一之例貫徹到底。是則聖本品首少一而品尾同步，一本之內前後不一致，如實誌之不強解，其取捨屬譯者。石本又別有「卷第八十六終」一記，而卷末石山本另有「大智度論經卷第八十六」之十字，其書名用字與底本亦異，並錄於此。所釋大經之傳本，其目錄層於本品所繫之編號與品序同步，本身不見歧異；而其次品所繫之號跳過一階，又與再次一品重出同號，係目錄標記層自身之偏移，與本品無涉，如實誌之不強解。

古德之疏於本品，今可見者以吉藏《大品經義疏》為全段逐文之釋。其開卷先科其位，曰「此下第二，上明菩薩正行及方便具足，亦名菩薩遍學諸道」；次釋遍學之所以，而歸之於化他一路——「所以須遍學者，欲以遍化故也。」並以佛之苦行為比：「善不學知二乘，何由得化他？如不苦行六年，何由得伏外道耶？」以遍化釋遍學，是吉藏一家之立；本論於此不由化他立說，而曰「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道」，著眼在該與不該、能與不能，兩說並存，各繫其主。其科判分所釋經為四段：「品為四：第一乘前品，歎菩薩方便具足，不受世間果報；第二明離諸戲論故，得入菩薩位，得出世間果；第三明菩薩遍學諸道；第四明種種智，勸發心脩行。」此四段所科者是經，非本論之文，誌之而不移用為論之科。其釋初分之可歎處，語極分明：「菩薩行六度，能作無所得行，故不受有所得果，所以可歎。」釋佛之答則曰「以菩薩能於正法性中行，其心不為諸見所動」。

吉藏於本品最喫緊之兩難，皆設問而自答。其一是遍學而不作二乘：「若菩薩學二乘不作二乘者，二乘者二乘，學二乘亦不作二乘也。」又自問經文何以言生而不言學——「問：但應云學二乘，何故文云生耶？答：學二乘觀即有二乘，有二乘觀心生故云也。」其二是二乘智斷何以既是菩薩之忍而又須直過：其答一面引本論之意曰「二乘智斷是菩薩無生忍也」，繫其所以然於「二乘信氣分，故云是也」；一面又曰「二乘與菩薩所行懸遠，故云直過」。一句說其所以是，一句說其所以過，攝屬而不等同之分際，與本論所守者正相合。惟其所引本論之繫獄一喻，其書作「論云如人親繫獄著，乘之而與不其同，重桎梏也」，與本論之「如人親親繫獄故，入而看之，亦不與同著杻械」字句錯出，讀之難通，當是傳寫之失，並錄其文而不代為改定。至於道種淨智之「淨」字，吉藏之訓與本論不同路——「而言淨智者，此智畢竟淨，異二乘取證不淨也」，又曰「菩薩遍知諸道而未曾有知，故是淨也」；本論釋此唯以其內容為說，未以異二乘取證立訓，是吉藏所加，如實分繫。品末順忍之何以止於忍法，吉藏所答與本論同其結論而別引一造：「大小乘經皆說煗頂退，故不說也。」復誌當時一家之說而予以辨：「成論人云處已不退，恐非正大小乘義也，以忍法不退故說也。」本論於彼處作「聲聞法中亦說頂墮，摩訶衍亦說頂墮」，與前語同旨；至於成論一家之說，本論未及而唯見於吉藏，誌其為古德所增之異釋，不代為會通。

其餘諸家，本品所得皆是負的一面，而其負各有不同，須分別誌之。慧影《大智度論疏》本為逐品隨文釋本論之書，於前諸品多有專章；然其現存之本，末一標目為「釋大方便品第六十九」，全書文字止於此下不遠之處——本品遠在其外，故為闕釋，非疏而不釋，亦非回搜之漏。其書別見「遍學」二字四處，逐處核其文脈，皆屬三解脫門之辨與勸學諸段之用語，與本品「遍學諸道」無涉，不取為本品之疏證。均正《大乘四論玄義》以四串回搜，逐串零命中；其書為綱要體而非隨文釋，零命中屬體裁使然，非缺陷，亦不以零命中反推其無涉本品之義。天台一系諸部所見「遍學」二字，《妙法蓮華經玄義》一見、《法華玄義釋籤》二見、《止觀輔行傳弘決》一見，而《摩訶止觀》與《釋禪波羅蜜次第法門》皆零見；逐條核其場景結構——誰說、對誰說、依何架構、所遍者何——三見皆屬「四門遍學」一語，為判教架構內四教四門周遍研習之自宗術語，一見作「自他始終須遍學故」，屬所學無量之說，與本論『菩薩遍學諸道而不以之入位』一義四項俱不同，判為同名異義，非引本品，如實誌錄不判其有無所承。

把這一路承衍帶回本品，前後兩品之所以能以一語相銜，正照見「遍學」二字之兩面。承前者是「不受果報」——前品說布施不受世間果報，本品便追問不受之所以，答在諸法性中不動；不受不是無果，是「為大利故，不受小報」。啟後者是「順忍」——本品說取二相者連小乘順忍亦無，次品便從無法相處問順忍當得不得。一頭是所不取，一頭是所未得：所不取者是果報與相，所未得者是最起頭的一階。遍學之義正立在這兩頭之間——上不取果，故一道不用而諸道皆學；下不虛高，故說盡一切種智而末後只量到順忍。古德之疏於此亦各得其一面：以遍化釋遍學者，取其上不取果而能遍下；以「直過」與「是也」並釋二乘智斷者，取其學遍而不住。而本論自身之判語最省，只在「學」與「用」二字之間：三道皆學，一道不用；八地遍觀，一地不住。所以此品讀完，可帶走的不是一套新的名相，是一句可以隨處自問的話——這一法我是知了，還是已經住進去了。

Further Resonances

What "Training in All" inherits is joined to a single sentence that the treatise-author takes up directly. At the end of the preceding chapter, "Planting Roots of Goodness" (Chapter 73), the treatise-author was just speaking of the difference between having skilful means and lacking skilful means, and he gathered up its practising marks in one phrase: 「布施若多、若少，不受世間果報，但欲救度一切眾生故。」 tr. "Whether his giving is much or little, he does not receive worldly retribution; it is only because he wishes to rescue and deliver all beings." The very first sentence at the opening of this chapter's treatise text starts by taking up the Buddha's words, and reads 「菩薩行六波羅蜜，不受世間果報」 tr. "the bodhisattva practises the six perfections and does not receive worldly retribution"—what is taken up is not the wording of this chapter's sūtra section, for this chapter's sūtra section reads 「行是深法，亦不受果報」 tr. "practises this deep dharma, and yet does not receive the retribution", and the words used differ from it; it can be seen that the treatise-author takes the last sentence of the preceding chapter as the occasion for this chapter, and here the two chapters are directly joined. Subhūti's exclamation also springs from this; the treatise-author takes up his words, saying 「是菩薩大智慧成就，行是深法，能作因而不受果」 tr. "This bodhisattva's great wisdom is accomplished; practising this deep dharma, he can make the cause and yet does not receive the fruit", and at once divides it with a single sentence: 「是菩薩為大利故，不受小報。」 tr. "This bodhisattva, for the sake of great benefit, does not receive small retribution." The matter of not receiving retribution was spoken of at the end of giving in the preceding chapter; this chapter then presses, from this very sentence, after why it is so, and so there is the whole chapter from 「諸法性中不動」 tr. "immovable within the nature of dharmas" onward. What it opens likewise rests on a single term. This chapter's sūtra section closes its difficulty with 「乃至無有順忍，何況見色相乃至見一切種智相」 tr. "and so on up to there being no compliant acceptance—how much less seeing the mark of form and so on up to seeing the mark of the omniscience of all kinds", and at the very end the treatise-author further sets up two questions himself and answers them—「是小乘順忍。小乘順忍尚無，何況大乘！」 tr. "It is the compliant acceptance of the Small Vehicle. If even the compliant acceptance of the Small Vehicle is lacking, how much more that of the Great Vehicle!"—and divides seeing form into two layers, 「一者、見色實相了了，二者、斷繫諸色煩惱故名為見」 tr. "the first is seeing the real mark of form clearly; the second is called seeing because the afflictions that bind one to forms have been cut off", finally laying down the brush with 「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習」 tr. "If a person sees form, even cultivating the path is lacking; how much less can he obtain the cultivation of the fruit of the srota-āpanna, and so on up to the cutting off of the afflictions and their habitual residues". The very first sentence at the opening of the next chapter, "Training in Sequence" (Chapter 75), takes this up and asks: 「世尊！若有法相者，尚不得順忍，何況得道！」 tr. "World-Honored One! If there is the mark of dharmas, one still does not obtain compliant acceptance—how much less the path!" The two Chinese characters for compliant acceptance are not changed, and yet the way of asking is turned over—this chapter says that one who grasps at two marks lacks even the compliant acceptance of the Small Vehicle, and the next chapter then presses the question, from where there is no mark of dharmas, whether compliant acceptance is to be obtained or not. One gathering-in and one setting-out: the hinge lies only in these two characters.

What the various texts hand down diverges on this chapter's title and chapter order; they are recorded together below without forcing a decision. This treatise's base text heads it 「大智度論釋遍學品第七十四」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Training in All’, Chapter Seventy-four"; the Ishiyama-dera manuscript, however, reads 「摩訶般若波羅蜜品第七十三遍學品」 tr. "Mahāprajñāpāramitā, Chapter Seventy-three, the Chapter of Training in All", which both changes the form of the title and puts the chapter order one step below the base text, and that text does not divide the fascicle here. The Shōgozō manuscript differs on three sides: first, the three Chinese characters 「遍學品」 tr. "Training in All" are missing; second, for the base text's character 「論」 tr. "treatise" the Shōgozō manuscript has the two characters 「經論」 tr. "sūtra-treatise"; third, its chapter order reads 「七十三品訖第七十四品上」 tr. "Chapter Seventy-three ends; Chapter Seventy-four, first part", likewise one step below the base text. The Song and Yuan editions add beneath the chapter order the phrase 「訖第七十五品上」 tr. "ends; Chapter Seventy-five, first part", and the Palace edition reads 「七十四品訖第七十五品上」 tr. "Chapter Seventy-four ends; Chapter Seventy-five, first part", all at the same step as the base text and only marking where they end; the Palace edition further adds, beneath the character 「卷」 tr. "fascicle", a character 「第」 tr. "the ordinal marker". As for the end of the fascicle, the base text stops at a single character 「習」 tr. "habitual residues"; the Shōgozō manuscript reads 「習釋第七十四品上」 tr. "habitual residues; Explanation of Chapter Seventy-four, first part", at the same step as the base text and not one less; the Ishiyama-dera manuscript reads 「習釋七十三品竟」 tr. "habitual residues; End of the explanation of Chapter Seventy-three", carrying its pattern of one less right through to the end. So the Shōgozō manuscript is one less at the head of the chapter and in step at its end, inconsistent between before and after within a single text; this is recorded as it is without forcing an explanation, and the choice between them belongs to the translator. The Ishiyama-dera manuscript further has a separate note, 「卷第八十六終」 tr. "End of Fascicle Eighty-six", while at the end of the fascicle the Ishiyama-bon has in addition the ten Chinese characters 「大智度論經卷第八十六」 tr. "Mahāprajñāpāramitā-upadeśa Sūtra, Fascicle Eighty-six", whose wording of the book's title also differs from the base text; these are recorded here together. In the transmitted text of the Larger Sūtra being explained, the number that its table-of-contents layer attaches to this chapter is in step with the chapter order, and in itself shows no divergence; yet the number attached to its next chapter skips a step, and further repeats the same number as the chapter after that—this is a shift within the table-of-contents markup layer itself, unrelated to this chapter, and it is recorded as it is without forcing an explanation.

Of the ancient masters' commentaries on this chapter, what can be seen today with an explanation of the whole section, text by text, is Jizang's Commentary on the Larger Sūtra. At its opening he first determines its place in the outline, saying 「此下第二，上明菩薩正行及方便具足，亦名菩薩遍學諸道」 tr. "From here down is the second: above, it made clear the bodhisattva's right practice and the completeness of skilful means; this is also named the bodhisattva's training in all the paths"; next he explains why there is training in all, and brings it home to the single road of transforming others—「所以須遍學者，欲以遍化故也。」 tr. "The reason one must train in all is that one wishes thereby to transform all." And he takes the Buddha's ascetic practice as a comparison: 「善不學知二乘，何由得化他？如不苦行六年，何由得伏外道耶？」 tr. "If one does not train in and know the two vehicles well, how can one transform others? Had he not practised austerities for six years, how could he have subdued those of the outside paths?" Explaining training in all by transforming all is a position of Jizang's own; this treatise does not here build its account on transforming others, but says 「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道」 tr. "because the bodhisattva is a person of the Great Vehicle, he should not use the path of the two vehicles; because the six perfections are not yet complete, he cannot use the Buddha path", its eye resting on should and should not, can and cannot; the two accounts stand side by side, each attached to its own author. His outline divides the sūtra being explained into four sections: 「品為四：第一乘前品，歎菩薩方便具足，不受世間果報；第二明離諸戲論故，得入菩薩位，得出世間果；第三明菩薩遍學諸道；第四明種種智，勸發心脩行。」 tr. "The chapter is in four: the first carries on from the previous chapter, praising the bodhisattva's skilful means as complete, not receiving worldly retribution; the second makes clear that by parting from all idle discourse one obtains entry into the bodhisattva's position and obtains the world-transcending fruit; the third makes clear the bodhisattva's training in all the paths; the fourth makes clear the knowledge of all kinds, exhorting to arouse the mind and cultivate practice." What these four sections divide is the sūtra, not this treatise's text; it is recorded, and not carried over to serve as an outline of the treatise. His explanation of what in the first part is worthy of praise is extremely clear in wording: 「菩薩行六度，能作無所得行，故不受有所得果，所以可歎。」 tr. "The bodhisattva practises the six perfections and can perform the practice with nothing to be attained; therefore he does not receive a fruit with something to be attained, and this is why he is to be praised." Explaining the Buddha's answer, he says 「以菩薩能於正法性中行，其心不為諸見所動」 tr. "because the bodhisattva can practise within the right nature of dharmas, his mind is not moved by any views".

On the two most pressing difficulties of this chapter, Jizang in both cases sets up a question and answers it himself. The first is training in all and yet not becoming the two vehicles: 「若菩薩學二乘不作二乘者，二乘者二乘，學二乘亦不作二乘也。」 tr. "If the bodhisattva trains in the two vehicles without becoming the two vehicles: those of the two vehicles are the two vehicles; training in the two vehicles does not make one the two vehicles either." He further asks himself why the sūtra text says give rise to and not train in—「問：但應云學二乘，何故文云生耶？答：學二乘觀即有二乘，有二乘觀心生故云也。」 tr. "Question: it ought only to say ‘train in the two vehicles’; why does the text say ‘give rise to’? Answer: when one trains in the contemplation of the two vehicles, there are the two vehicles; because the mind of the contemplation of the two vehicles arises, it says so." The second is why the knowledge and severance of the two vehicles are both the bodhisattva's acceptance and yet must be passed straight through: on one side his answer cites the sense of this treatise, saying 「二乘智斷是菩薩無生忍也」 tr. "the knowledge and severance of the two vehicles are the bodhisattva's acceptance of non-arising", and attaches the reason why to 「二乘信氣分，故云是也」 tr. "the two vehicles truly have a share of it, so it says ‘are’"; on the other side he says 「二乘與菩薩所行懸遠，故云直過」 tr. "what the two vehicles and the bodhisattva practise are far apart, so it says ‘passes straight through’". One sentence says why they are, one sentence says why he passes through; the boundary of inclusion without equality accords exactly with what this treatise holds to. Only, the simile of being held in prison that he cites from this treatise reads in his book 「論云如人親繫獄著，乘之而與不其同，重桎梏也」 tr. "The treatise says: as when a person's kinsman is held fast in prison, mounting it and yet not its same, heavy fetters and shackles", which, set against this treatise's 「如人親親繫獄故，入而看之，亦不與同著杻械」 tr. "It is as a person whose kinsman is held in prison goes in to see him, and yet does not wear the shackles together with him", has its words and phrases out of joint and is hard to make sense of in reading; it must be a fault of transmission in copying, and the text is recorded together without being corrected on its behalf. As for the character 「淨」 tr. "pure" in the knowledge of the kinds of paths that is pure, Jizang's gloss and this treatise go by different roads—「而言淨智者，此智畢竟淨，異二乘取證不淨也」 tr. "It is called pure knowledge because this knowledge is ultimately pure, unlike the impurity of the two vehicles' taking realisation", and again he says 「菩薩遍知諸道而未曾有知，故是淨也」 tr. "the bodhisattva knows all the paths throughout and yet has never had any knowing; therefore it is pure"; this treatise explains it only by its content and does not set up a gloss on the ground of its differing from the two vehicles' taking realisation; this is Jizang's addition, and each is attached to its own as it is. As for why compliant acceptance at the chapter's end stops at the dharma of acceptance, Jizang's answer shares this treatise's conclusion but brings in a different party: 「大小乘經皆說煗頂退，故不說也。」 tr. "The sūtras of both the Great and the Small Vehicle all say that warmth and the summit retreat; therefore it is not spoken of." He further records one position of his time and refutes it: 「成論人云處已不退，恐非正大小乘義也，以忍法不退故說也。」 tr. "The people of the Treatise on the Establishment of Truth say that at this stage one already does not retreat; this is probably not the correct meaning of either the Great or the Small Vehicle; it is spoken of because the dharma of acceptance does not retreat." This treatise at that place reads 「聲聞法中亦說頂墮，摩訶衍亦說頂墮」 tr. "within the śrāvaka Dharma it is also said that there is the summit-fall, and the Mahāyāna also says that there is the summit-fall", of the same purport as his first words; as for the position of the school of the Treatise on the Establishment of Truth, this treatise does not touch on it and it is seen only in Jizang; it is recorded as a divergent explanation added by an ancient master, and no reconciliation is made on anyone's behalf.

For the other masters, what is obtained for this chapter is all on the negative side, and yet their negatives each differ and must be recorded separately. Huiying's Commentary is by design a book that explains this treatise chapter by chapter, following the text, and for the preceding chapters it mostly has dedicated sections; yet in its extant text the last heading is 「釋大方便品第六十九」 tr. "Explanation of ‘The Great Skilful Means’, Chapter Sixty-nine", and the writing of the whole book stops not far below this—this chapter lies far beyond it, so the explanation is lacking; it is not that the commentary passes over it without explaining, nor is it an oversight of the back-search. Elsewhere in his book the two Chinese characters 「遍學」 tr. "training in all" are seen in four places; checked one by one in their contexts, all belong to the discussion of the three gates of liberation and to the wording of the passages exhorting training, unrelated to this chapter's 「遍學諸道」 tr. "trains in all the paths", and they are not taken as commentarial evidence for this chapter. Junzheng's Profound Meaning of the Four Mahāyāna Treatises was back-searched with four strings, each string with zero hits; his book is in the form of essentials and not a running commentary on the text, so the zero hits are due to its genre and are not a defect, nor are the zero hits used to infer back that it has no bearing on the meaning of this chapter. Among the works of the Tiantai line, the two characters 「遍學」 tr. "training in all" are seen once in the Profound Meaning of the Lotus, twice in the Annotations on the Profound Meaning of the Lotus, and once in the Supporting Practice and Broad Resolution of Calming and Contemplation, while the Great Calming and Contemplation and the Explanation of the Graded Dharma-Gates of Dhyānapāramitā both have zero; checking each item's scene structure—who speaks, to whom, within what framework, and what is gone through in all—three of the occurrences all belong to the phrase 「四門遍學」 tr. "training in all through the four gates", a technical term of that school's own, within its framework of the classification of the teachings, for the thorough study of the four gates of the four teachings, and one occurrence reads 「自他始終須遍學故」 tr. "because, for self and others, from beginning to end, one must train in all", belonging to the teaching that what is to be trained in is immeasurable; differing in all four items from this treatise's meaning ‘the bodhisattva trains in all the paths and yet does not use them to enter the position’, they are judged to be the same in name and different in meaning, not citations of this chapter, and they are recorded as they are without judging whether or not they inherit from it.

Bringing this whole line of further resonances back to this chapter: the reason the chapters before and after it can each be joined to it by a single phrase precisely illuminates the two faces of the two characters 「遍學」 tr. "training in all". What inherits from before is 「不受果報」 tr. "not receiving the retribution"—the preceding chapter says that giving does not receive worldly retribution, and this chapter then presses after why it is not received, answering with immovability within the nature of dharmas; not receiving is not having no fruit, it is 「為大利故，不受小報」 tr. "for the sake of great benefit, he does not receive small retribution". What opens onto what follows is 「順忍」 tr. "compliant acceptance"—this chapter says that one who grasps at two marks lacks even the compliant acceptance of the Small Vehicle, and the next chapter then asks, from where there is no mark of dharmas, whether compliant acceptance is to be obtained or not. At one end is what is not grasped, at the other end what is not yet obtained: what is not grasped is retribution and marks; what is not yet obtained is the very first step. The meaning of training in all stands precisely between these two ends—above, he does not grasp the fruit, so he uses not one path and yet trains in all the paths; below, he does not set himself falsely high, so having spoken to the end of the omniscience of all kinds, at the last he measures only up to compliant acceptance. The ancient masters' commentaries here also each obtain one face of it: those who explain training in all by transforming all take its not grasping the fruit above and yet being able to reach everywhere below; those who explain the knowledge and severance of the two vehicles with 「直過」 tr. "passes straight through" and 「是也」 tr. "are" side by side take its training in all without dwelling. And this treatise's own verdict is the most sparing, lying only between the two characters 「學」 tr. "train" and 「用」 tr. "use": all three paths are trained in, not one path is used; all the eight grounds are contemplated, not one ground is dwelt in. So what one can carry away on finishing this chapter is not a new set of names and marks but a sentence one can ask oneself anywhere: this dharma—have I come to know it, or have I already moved in and dwelt in it?

考據Apparatus

一、科判

本品在《大智度論》釋《大品般若》之次第中屬〈釋餘品〉一段。品題「大智度論釋遍學品第七十四」〔T25 0658c02〕，前品〈種善根品第七十三〉（品題「大智度論釋種善根品第七十三」〔T25 0657b16〕）訖處即本品起處；訖於「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習！」〔T25 0664b23〕一段之末，次品〈次第學品第七十五〉起〔T25 0664b26〕。

全品不跨卷。 本帳獨立掃品題至次品起題全區間之分卷標記，所見唯一枚開卷標記落於品題處，全區間內無閉卷標記、亦無第二枚開卷標記——本品完整內含於卷八十六之中，無卷界可為切點，與品四十七、品六十一等跨卷品之體例不同。

全品純漢字八千四百五十九（本帳以品身兩單元檔逐字重算，剝除頁欄錨與標題行後相加得之）；依規模逾七千五百之例應拆，而既無卷界，切點取底本自身之經論段界 0661c10——即【論】標記與「釋曰：」起論之處。兩單元分計：之上（經①）四千四百八十四、之下（論①）三千九百七十五，其和八千四百五十九，與全品值分毫不差。此一『和數零差』與品六十一之『兩單元和數較工具值多十九字』不同型，因本品切點落在品中而不在卷界，切點兩側無卷末題、續題、造譯二署等格式行可資出入，故無口徑差可言，如實誌之。

結構為一經一論，不交替：經①起 0658c07（【經】標記處）、論①起 0661c10（【論】標記處）。之下逕以【論】起，其上無續題、無重出造譯二署——因不跨卷，故無續題可立，與品六十一之下之『之餘』續題體例正相對照，如實誌錄。

經段通篇為一場長對話：須菩提發問在先（「爾時，須菩提白佛言」〔T25 0658c07〕），佛答在後，往復不絕。本帳依底本說者標記逐段核之，得經段教義正文四十五段、實際換說四十四輪（須菩提二十二問、佛二十二答，以佛答收束）；其中一段為佛之同輪連續開示，以「復次」引出而未見換說標記，依常態文體不另計為一轉折，故四十五段對四十四輪，是折算而非計數出入，如實記其折算法。

論段之體例：逕以「釋曰：」起論——與品六十一兩論段皆以「問曰：」開論者不同，本品有其標記，全品「釋曰：」一見（在論段）。論段內正式問答凡五組，本帳於兩單元漢字流各自逐字重算：之上「問曰」零、「答曰」零；之下「問曰」五、「答曰」五，兩數對稱無缺。另論段有「有人言」三則、「論者言」一則〔T25 0662c02〕、「又復言」一則〔T25 0662c03〕——後二者為引述異家釋語而非「問曰／答曰」格式，不計入五組之數，唯誌其位以備辨識。又「復次」全品五見，經段二、論段三，亦逐字重算。

二、術語考

遍學。 品題所出，亦全品綱骨。經①先以三道全遮而後立之：「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位。」〔T25 0659b07〕——遍學者非於三道之外別立一道，是三道皆學而皆不以之入位。論①釋其何以須遍而何以不用：「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道。」〔T25 0662a26〕故其結語只有一句：「菩薩應遍學諸道，入菩薩位。」〔T25 0662a28〕『學』與『用』兩字之分，是本品最先須辨之一層。

諸法性中不動。 經①開篇之答語，全品之起處。佛以此釋菩薩何以行深法而不受果報：「是菩薩摩訶薩，諸法性中不動故。」〔T25 0658c10〕次以無所有定其性：「於無所有性中不動。」〔T25 0658c12〕又申之曰「是諸法性即是無所有」〔T25 0658c19〕，而後推出全品四句之根：「以無所有法不能得所有法。」〔T25 0658c20〕論①以本論慣用之五名釋「性」：「諸法性者，無所有、畢竟空，如、法性、實際。菩薩定心安住是中不動。」〔T25 0661c15〕又釋其何以無所有：「是諸法性，眾因緣生故不自在、無定相，無定相故無所有。」〔T25 0661c18〕

四句與得道。 所有、無所有兩端交互成四句，經①逐句問，佛三答「不也」（第四句佛前已自出「以無所有法不能得所有法」）；須菩提乃詰其極：若四句皆不得，將無不得道。佛答：「有得，不以此四句。」〔T25 0658c27〕復立其相：「非所有、非無所有，無諸戲論，是名得道。」〔T25 0658c28〕論①之釋落在「過」字：「所有、無所有，二俱有過」〔T25 0661c26〕，而後直判：「實有得道法，但不以是四句。」〔T25 0662a03〕復申之曰：「若離是四句戲論，即是道。」〔T25 0662a04〕

戲論。 本品之戲論所指極廣——不惟常無常苦樂我非我為戲論，連四聖諦之應見應斷應證應修、四禪四無量四無色定、三十七品、三解脫門、八背捨九次第定、四沙門果辟支佛道、菩薩十地、入菩薩位、淨佛國土、成就眾生、十力四無所畏四無礙智十八不共法、一切種智、斷一切煩惱習，一一皆列為戲論。其判準不在所緣之法，在能緣之取：故佛自釋曰「性不戲論性，無性不戲論無性」〔T25 0659a23〕，而結之以「菩薩摩訶薩應行無戲論般若波羅蜜」〔T25 0659a26〕。論①申其所以然：「自性不能戲論自性。」〔T25 0662a16〕其所以然者，「性從因緣生故，但有假名，云何能戲論？」〔T25 0662a16〕又斷其餘地：「離性、無性，更無第三法可戲論」〔T25 0662a18〕。經復自立其終據：「色性無，乃至一切種智性無。」〔T25 0659a29〕又曰：「若法性無，即是無戲論。」〔T25 0659b01〕

八地與過八地。 遍學之所遍，經①以八地列之：「乾慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地。」〔T25 0659c02〕菩薩於此八地不住不證，「以道種智入菩薩位；入菩薩位已，以一切種智斷一切煩惱習。」〔T25 0659c03〕論①以一喻明其『入而不住』，見第三目。

道種智·道種淨智。 經①以此答「何等是菩薩道種智」之問：「菩薩摩訶薩應生一切道種淨智。」〔T25 0659c15〕其內容有二支：一支是語，正知諸法相貌而為眾生說，「以是音聲說法，遍滿三千大千世界，如響相。」〔T25 0659c19〕一支是知，「應先具足學一切道」〔T25 0659c21〕，逐一分別六道乃至諸天、四無色處、三十七品、三解脫門、十力四無所畏四無礙智十八不共法、大慈大悲之道與因與果：三惡道及諸鬼神道作「應知、應障」〔T25 0659c23〕，人天以上則唯作「應知」——「人道、因、果應知，諸天道、因、果應知」〔T25 0659c26〕；論①分其際為三，三惡道常受苦故「應知、應遮」〔T25 0663a21〕，天人中有得道因緣「為涅槃故，或時應遮，以不定故不說」〔T25 0663a22〕，「餘助道法故，不應說遮」〔T25 0663a23〕——三分不可併為一「一一」，而後收於「是名菩薩摩訶薩淨道種智」〔T25 0660a08〕。其總攝一句在經段之末：「一切諸善助道法皆入般若波羅蜜中」〔T25 0660a14〕；論①同之曰「如是道種慧及諸助道法皆攝在般若中」〔T25 0663b01〕。

無生法忍（本品三釋並存）。 經①以遍學之果繫之：「是八人若智若斷，是菩薩無生法忍」〔T25 0659c05〕——二乘之智與斷，在菩薩分上即是忍，此是本品最特出之一判。論①則三家釋語並陳：其一，論主自繫於佛之後品自說，「乃至作佛，常不生惡心，是故名無生忍。」〔T25 0662c01〕其二，「論者言：得是忍，觀一切法畢竟空，斷緣，心心數不生，是名無生忍。」〔T25 0662c02〕其三，「又復言：能過聲聞、辟支佛智慧，名無生忍。」〔T25 0662c03〕論主更自防一失：入不生不滅而著之，還成常顛倒，故曰「真無生者，滅諸觀、語言道斷，觀一切法如涅槃相」〔T25 0662c18〕，「從本已來常自無生，非以智慧觀故令無生。」〔T25 0662c19〕終結之曰「如是等相，名無生法忍。」〔T25 0662c22〕三釋並錄，各繫其主。

智與斷（數目之定義）。 論①於「八人若智若斷」下立其數：「智名學人八智，無學或九、或十。」〔T25 0662b19〕又曰：「斷名斷十種結使，所謂上、下分十結。」〔T25 0662b19〕以下逐果分略說廣說：須陀洹斯陀含略斷三結廣斷八十八結，阿那含略斷五下分結廣斷九十二，阿羅漢略說三漏盡廣說斷一切煩惱。又以諦數判大小之別：「聲聞人以四諦得道，菩薩以一諦入道。」〔T25 0662b24〕復收之曰：「是四諦、二乘智斷，皆在一諦中。」〔T25 0662b26〕

知與見。 論①於「以知、見學是法」下自立訓詁：「初知名知，後深入名見；知名未了，見名已了。」〔T25 0663b16〕繼以問答廣之，二家異釋見第七目。

修諸法壞。 經①末段之通式。佛答「云何修無相是修般若」曰：「修諸法壞，是修般若波羅蜜。」〔T25 0661a04〕而後自色受想行識、六入六塵、不淨觀、四禪四無量四無色定、十念、十六行相、十二因緣、我人壽者、常樂淨我、三十七品、三三昧、八背捨九次第定、三種三昧、四諦、四智法比世他心智、六度、十八空、十力乃至四沙門果辟支佛道、一切智、斷一切煩惱習，一一皆言『修某壞，是修般若波羅蜜』。其義不在破法，在不念其為有，故佛自釋曰「不念有色法，是修般若波羅蜜」〔T25 0661b14〕。論①以車輪之喻釋「壞」字，見第三目。

有法·無法·二相。 經①以此收全品：「二者是有法，不二者是無法。」〔T25 0661b26〕繼以二相之遍推之：「一切相皆是二，一切二皆是有法；適有法便有生死」〔T25 0661c01〕，「適有法便有生死，適有生死不得離生、老、病、死、憂悲苦惱。」〔T25 0661c02〕論①釋二之所以為二：「取色相即是二」，其據在諸法相依不得相離，故曰「凡人謂此為二，是故顛倒。」〔T25 0664a27〕又拆「適有便有生死」之鏈為四節：「有中生著心，著心因緣生諸煩惱，煩惱因緣往來生死，生死因緣憂悲苦惱。」〔T25 0664b01〕

順忍與頂法（論末一辨）。 經①末言二相人「無有道、無有果，乃至無有順忍」〔T25 0661c05〕，論①乃設兩重問答定其所指：其一，「是小乘順忍。小乘順忍尚無，何況大乘！」〔T25 0664b13〕其二，或難頂法已不退，何以只說到忍法；論主答曰「聲聞法中亦說頂墮，摩訶衍亦說頂墮」〔T25 0664b15〕，復引異家之說：「雖頂法不墮，不牢固、不能一定故不說。忍是久住，已入正定，雖未得無漏而與無漏同。」〔T25 0664b16〕〔T25 0664b17〕並判其位曰「是人於諸佛聖人為小，於凡夫為大。」〔T25 0664b20〕

三、譬喻與故事

本品喻數不多而皆切：經自出者三（八人先學、虛空無取捨、如響），論主所出者三（親繫獄、車輪微塵、好果樹）。經之喻皆在說『學而不證』，論之喻皆在說『入而不住』，兩相扣合。

八人先學諸道喻（經自出·本品之骨喻）。 佛既說遍學，即以見道八人為比：「譬如八人先學諸道然後入正位，未得果而先生果道。」〔T25 0659b09〕合處逐句相對：「菩薩亦如是，先遍學諸道然後入菩薩位，亦未得一切種智而先生金剛三昧，爾時以一念相應慧得一切種智。」〔T25 0659b10〕論①重述而語更緊：「如見諦道中八人，先時遍學諸道，入正位，而未得須陀洹果。」〔T25 0662a29〕其合處曰：「若菩薩住金剛三昧，以一念相應慧，得一切種智果。」〔T25 0662b03〕——此喻之力在「先」字：果道先於果生，學先於證立，故遍學不與不證相違。

親親繫獄喻（論①出·釋「過八地」之「過」）。 菩薩以智見觀入八地而直過，論主以探獄為喻：「如人親親繫獄故，入而看之，亦不與同著杻械。」〔T25 0662b13〕——入是入，著是著，入獄探親不等於同受桎梏；故菩薩遍觀諸道而不受諸道之果。其下即接「菩薩欲具足道種智故，入菩薩位——遍觀諸道，入菩薩位」〔T25 0662b14〕。本喻是全品『遍學而不證』最直捷之一解。

如響相·梵音相（經出喻·論約其名）。 經①說道種智之語業：「以是音聲說法，遍滿三千大千世界，如響相。」〔T25 0659c19〕論①以一名收之：「是音聲，即是梵音相。」〔T25 0663a01〕——響者有聲而無主，說法遍滿而不著是聲，語業之無所得於此見。

虛空無取無捨喻（經自出·須菩提設難之喻）。 此喻出於難者之口而非答者：須菩提以助道法不合不散、一相無相為難，「譬如虛空無取、無捨。」〔T25 0660a21〕佛不破其喻，反印其說而別開一路：「諸法自相空，無所取、無所捨。」〔T25 0660a22〕助道法之顯示，是為不知自相空者而設，「以世俗法故，為眾生說令解，非以第一義。」〔T25 0660b03〕論①同之曰「是法雖空，以世諦故，為眾生說，欲令得入聖法，非第一義。」〔T25 0663b13〕

車分輪分壞乃至微塵喻（論①出·釋「修諸法壞」之「壞」）。 經說修諸法壞是修般若，論主恐人以「壞」為破，故以分喻之：「以諸法壞故，無相相亦壞。」〔T25 0663c28〕其喻曰：「譬如車分壞故，車相亦滅；又如輪分壞故，輪相亦滅，如是乃至微塵。」〔T25 0663c29〕——壞者不是打破一物，是分盡而相自不立；車相不待別破，輪分壞時已無；如是乃至微塵，無一層可住。故「壞」與「不念有」在本品是同一事。

好果樹喻（論①出·結無生忍之用）。 得無生忍入菩薩位已，以一切種智斷煩惱及習，論主以樹收之：「種種因緣度一切眾生，如好果樹，多所饒益。」〔T25 0662c24〕——忍非止息，忍是能生；果樹之為喻，正在其不自受而饒益他。

九斷知（論①引之名數·非喻而附此誌）。 論①釋「見」之一義曰「或知煩惱斷名為見，如九斷知。」〔T25 0663b27〕此為阿毘曇名數之引，非譬喻，本帳誌其位以備辨識，不於此展開其數。

四、所釋經文

品題五注全帳（聖石負一階·聖本品首品尾不一致）。 品題區間〔T25 0658c02〕至〔T25 0658c03〕凡五注，本帳逐字取原注全文誌之（type=mod）：

其一，注 0658017：「（大智度…六）十六字【大】，摩訶般若波羅蜜品第七十三遍學品【石】，不分卷【石】」；其 type=orig 一造作「不分卷【石】，（（大智度…六））十六字＝（（摩訶般若波羅蜜品第七十三遍學品））十五字【石】」。此注無對應校勘條（存目注，見第八目），故不見於下文九十一條全量帳中，本帳於此專列。

其二，注 0658018：「論【大】，經論【聖】」——聖本於「大智度」下作「經論」二字。

其三，注 0658019：「遍學品【大】，〔－〕【聖】」——聖本品題「遍學品」三字全闕。

其四，注 0658020：「七十四【大】，七十四訖第七十五品上【宋】【元】，七十四品訖第七十五品上【宮】，七十三品訖第七十四品上【聖】」——宋元宮三本皆自報所釋範圍，聖本作「七十三品訖第七十四品上」，其品號恆較底本少一。

其五，注 0658021：「卷【大】，卷第【宮】」。

合石本之「摩訶般若波羅蜜品第七十三遍學品」與聖本之「七十三品訖第七十四品上」觀之，聖、石二本於本品品首皆作「七十三」，較底本少一階，與品四十四至六十一各帳一貫之負一階型延續無斷。

卷尾之證：聖本品首負一階而品尾同步（本帳專誌之不一致）。 品末〔T25 0664b25〕之校勘條原樣作「習【大】｜習釋第七十四品上【聖】｜習釋七十三品竟【石】」——石本卷尾仍作「七十三品竟」，其負一階持續至品末；而聖本卷尾作「釋第七十四品上」，與底本品序同步，不復負一。即：聖本於同一品之首尾兩處自報品號不一致（首負一階、尾同步）。此屬底本傳承層證本自身之內部不一致，兩造並錄，誌錄不判，不代為會通。另品末別有一存目注 0664008，原樣作「卷第八十六終【石】，卷末石山本有大智度論經卷第八十六之十字」，亦無對應校勘條，本帳專列於第八目。

所釋經 T223 側之品題與目錄層屬性（本帳獨立回核）。 所釋經《摩訶般若波羅蜜經》本文正題作「摩訶般若波羅蜜經遍學品第七十四」〔T08 0380b20〕，與本論品題同名無歧——本品未見如品六十一之兩造異名，如實誌其無。目錄層方面，本帳逐條回核鄰接三品之目錄標記屬性：品七十三顯文「73 三善品」屬性標七十三、本品顯文「74 遍學品」屬性標七十四——本品屬性與品序精確同步，本身不含歧異；惟次品顯文「75 三次品」其屬性標作七十六（跳過七十五），再次品「76 一念品」屬性亦標七十六而與之重出。此屬所釋經目錄標記層自身之編號瑕疵，與本品無涉，與品四十七所見之同一屬性兩品共用型同型，如實誌錄不強解。又須辨者：所釋經側之次品名作「三次品第七十五」〔T08 0383c12〕，而本論側次品名作「次第學品第七十五」〔T25 0664b26〕——經、論兩側次品異名，屬次品之事，本帳誌其存在以明本品尾界之所止，不於此展開。

牒經三層之分繫（論主自牒經文與經文本身不可混·本帳逐字三向對讀）。 本品『有法、無法』一節，經、論兩側並本論論段之自牒，三處措辭各異，本帳逐字報之：

其一，所釋經作「二是有法，不二是無法。」〔T08 0383b21〕；其二，本論經段作「二者是有法，不二者是無法。」〔T25 0661b26〕；其三，本論論段論主自牒作「二相是有，不二相是無。」〔T25 0664a23〕。三處逐字互異：所釋經無「者」字，本論經段有「者」字，論主自牒則易「者」為「相」而移「法」字。同段之「適有」句亦然：所釋經作「一切相皆是二，一切二皆是有法，適有有法便有生死」〔T08 0383b25〕，本論經段作「一切相皆是二，一切二皆是有法；適有法便有生死」〔T25 0661c01〕——所釋經「適有有法」四字，本論作「適有法」三字。又所釋經「無有檀那波羅蜜乃至般若波羅蜜，無有道、無有果乃至無有順忍」〔T08 0383b28〕，本論經段作「當知二相者，無有檀波羅蜜乃至般若波羅蜜，無有道、無有果，乃至無有順忍」〔T25 0661c04〕。論主自牒之文既非所釋經之文，亦非本論經段之文，三者各自成造，不可互代；本帳一律分繫，不以其一充其餘。

六度譯名兩造（所釋經作「檀那」「禪那」·本論作「檀」「禪」）。 所釋經開篇列六度作「檀那波羅蜜性中不動，尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜性中不動」〔T08 0380b28〕，而本論經段同段作「檀波羅蜜性中不動」以下至「禪波羅蜜、般若波羅蜜性中不動」〔T25 0658c12 起段內〕——所釋經作二字之「檀那」「禪那」，本論作一字之「檀」「禪」，餘四度譯名兩側全同。此為同一譯家兩書用字之常態出入，如實誌錄，不判孰為正。

編輯標點層之分句歧異（誌其為標點層而非文字層）。 四句一節，本論經段以「有得，不以此四句。」〔T25 0658c27〕七字同屬佛答，其下須菩提之問別起；而所釋經同段之句讀反是：屬佛答者唯「有得」二字〔T08 0380c12〕，「不以此四句，世尊！云何有得？」〔T08 0380c13〕整句則歸須菩提之問。即：『不以此四句』五字，本論側歸佛答，所釋經側歸須菩提問。 兩側漢字流全同，所異唯引號與句讀之位，此屬底本編輯標點層之歧異，非文字出入，本帳如實誌之，不代為裁定孰為正讀。又所釋經「非所有、非無所有，無諸戲論是名得道。」〔T08 0380c14〕與本論「非所有、非無所有，無諸戲論，是名得道。」〔T25 0658c28〕之差，亦僅在一逗，同屬標點層。

全量對讀之對照組四串（雙向各報實數·不以零命中立負命題）。 本帳於 T25n1509 與 T08n0223 兩檔各自以漢字流獨立全掃，兩向報實數：「菩薩摩訶薩遍學諸道，得入菩薩位」T25 二見〔T25 0659b08〕〔T25 0659b25〕／T08 二見〔T08 0381a24〕〔T08 0381b13〕；「是八人若智若斷，是菩薩無生法忍」T25 一見〔T25 0659c05〕／T08 一見〔T08 0381b23〕；「非所有、非無所有，無諸戲論」T25 一見〔T25 0658c28〕／T08 一見〔T08 0380c14〕；「菩薩摩訶薩應生一切道種淨智」T25 一見〔T25 0659c15〕／T08 一見〔T08 0381c04〕。四串兩側見數逐串相等，對位唯一，可為本品經段與所釋經對讀之錨。另誌一串非唯一者以明對照組之界：「乾慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地」T25 二見（本品一、卷八十八一）／T08 二見（本品一、後文一），兩側皆非唯一，不取為錨。

所釋經側本品範圍與校記數（未展開·誌闕）。 所釋經側本品範圍自〔T08 0380b20〕（品題）起，至〔T08 0383c12〕（次品〈三次品第七十五〉目錄標記）前訖。其範圍內校勘條之逐條全量對帳，本帳未展開（唯品題、目錄層屬性、上開對讀諸串已逐字核），據實誌其未展開，不以估值充數。

五、般若義眼

本品之眼，在「遍」與「不證」同時成立——遍學諸道而不取諸道之果，遍知諸地而不住諸地之位。其義可約為五重。

其一，不動故不受。全品起於一問：菩薩行深法何以不受果報。佛之答不在功行而在所安之處：「是菩薩摩訶薩，諸法性中不動故。」〔T25 0658c10〕而性即無所有，「是諸法性即是無所有」〔T25 0658c19〕。論①以五名定之：「諸法性者，無所有、畢竟空，如、法性、實際。菩薩定心安住是中不動。」〔T25 0661c15〕——不受果報不是不作因，是所安之處本無受者；此所以論主於須菩提之歎下補一句「是菩薩為大利故，不受小報。」〔T25 0661c13〕

其二，得道不在四句。所有、無所有交互成四句，句句皆不得，而道仍有得：「有得，不以此四句。」〔T25 0658c27〕其相唯在離戲論：「非所有、非無所有，無諸戲論，是名得道。」〔T25 0658c28〕論①判其所以皆不得，只九字：「所有、無所有，二俱有過」〔T25 0661c26〕，而後直立「實有得道法，但不以是四句。」〔T25 0662a03〕——四句之破不是破道，是破得道之取路。

其三，戲論之界在能取不在所緣。本品列為戲論者，遍及四諦、諸定、道品、諸果、十地、佛法、一切種智乃至斷一切煩惱習——幾無一法不在其中。若以所緣定戲論，則佛法皆成戲論；故佛自釋其界曰「性不戲論性，無性不戲論無性」〔T25 0659a23〕，論①申之曰「自性不能戲論自性。」〔T25 0662a16〕戲論者不在法，在於法上起的那一念「我當」：經文於此逐節標「是為戲論」凡十七節，其後八節句句作「我當過」「我當具足」「我當入」「我當得」「我當斷」，其病正在「我當」。故對治不是不修，是「菩薩摩訶薩應行無戲論般若波羅蜜」〔T25 0659a26〕。

其四，遍學即是不證之所以可能。三道全遮而後言遍學（「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位。」〔T25 0659b07〕），其理據在八人之喻：果道先生而果未得。論主更以探獄一喻明『入而不著』：「如人親親繫獄故，入而看之，亦不與同著杻械。」〔T25 0662b13〕遍學不與不證相違，正因學是入其道、證是受其果，二事本不同。而二乘之所得，於菩薩分上亦不廢：「是八人若智若斷，是菩薩無生法忍」〔T25 0659c05〕——同一智斷，在彼為果，在此為忍；論①繫其所以曰「二乘人於諸佛菩薩智慧得少氣分」〔T25 0662b16〕，又以諦數判其分際：「聲聞人以四諦得道，菩薩以一諦入道。」〔T25 0662b24〕

其五，修無相即是修諸法壞。末段自「云何修無相是修般若」一問起，佛答通式「修諸法壞，是修般若波羅蜜。」〔T25 0661a04〕而後逐法遍列。其解釋落在一「念」字：「不念有色法，是修般若波羅蜜」〔T25 0661b14〕；反之，「是人著法，不行檀波羅蜜乃至般若波羅蜜。」〔T25 0661b20〕又曰：「如是著者，無有解脫、無有道、無有涅槃。」〔T25 0661b21〕論①以車輪之分喻其「壞」非破，見第三目；復以有法無法收全品之判：「二者是有法，不二者是無法。」〔T25 0661b26〕繼以二相之遍推之：「一切相皆是二，一切二皆是有法；適有法便有生死」〔T25 0661c01〕。取相成二，成二成有，有則有生死——故本品之終，仍歸到最初那一句「諸法性中不動」。至於不動而不落常見，論①另設一問答守之：「真無生者，滅諸觀、語言道斷，觀一切法如涅槃相」〔T25 0662c18〕，「從本已來常自無生，非以智慧觀故令無生。」〔T25 0662c19〕

六、諸家異釋

《大智度論》本無逐文全疏之傳統，古德引釋率屬據實偏倚。本品古德覆讀之實況：釋所釋經之吉藏疏有完整專章，釋本論之慧影疏則因其書現存部分不及此段而闕釋；均正書零命中；天台諸部所見「遍學」二字，經逐條核其場景結構，皆自宗教相判釋之語而非引本品。逐家誌之。

吉藏《大品經義疏》（X24n0451）·本品全段逐文疏解。 於所釋經〈遍學品〉之疏，起〔X24n0451 0327a07〕（內文品題「遍學品第七十四」，緊接品七十三〈三善品〉疏訖處），迄〔X24n0451 0328a01〕（次品題「三次品第七十五」前訖）；卷首總目亦作「遍學品第七十四」〔X24n0451 0195c11〕，總目與內文品題同名，其品號與底本全同，不見負一階。本帳之逐字引一律繫內文，不繫總目。

吉藏開篇即科其位與其所以：「此下第二，上明菩薩正行及方便具足，亦名菩薩遍學諸道。」〔X24n0451 0327a08〕次釋遍學之因，歸於化他：「所以須遍學者，欲以遍化故也。」〔X24n0451 0327a09〕並以佛之苦行為比：「善不學知二乘，何由得化他？如不苦行六年，何由得伏外道耶？」〔X24n0451 0327a09〕——以「遍化」釋「遍學」，是吉藏一家之立，與本論以「六波羅蜜未具足故，不能用佛道」〔T25 0662a27〕立遍學之因者著眼不同，兩說並錄，各繫其主。

其科判分本品為四：「品為四：第一乘前品，歎菩薩方便具足，不受世間果報；第二明離諸戲論故，得入菩薩位，得出世間果；第三明菩薩遍學諸道；第四明種種智，勸發心脩行。」〔X24n0451 0327a11〕——此四分與本論一經一論之體例不相繫（吉藏所科為經文，非論文），本帳誌其為古德於所釋經之科，不移用為本論之科。其釋第一分曰「菩薩行六度，能作無所得行，故不受有所得果，所以可歎。」〔X24n0451 0327a16〕釋佛答曰「以菩薩能於正法性中行，其心不為諸見所動」〔X24n0451 0327a20〕。

於『遍學而不作二乘』一難，吉藏另設一問答：「若菩薩學二乘不作二乘者，二乘者二乘，學二乘亦不作二乘也。」〔X24n0451 0327b12〕又自問經文何以言「生」而不言「學」：「問：但應云學二乘，何故文云生耶？答：學二乘觀即有二乘，有二乘觀心生故云也。」〔X24n0451 0327b13〕於「直過」二字，其釋曰「二乘與菩薩所行懸遠，故云直過。」〔X24n0451 0327c02〕

於「道種淨智」之「淨」字，吉藏之訓與本論不同路：「而言淨智者，此智畢竟淨，異二乘取證不淨也。」〔X24n0451 0327c15〕又曰：「菩薩遍知諸道而未曾有知，故是淨也。」〔X24n0451 0327c16〕——本論釋「淨道種智」唯以其內容（正知諸法相貌、分別六道因果）為說，未以「異二乘取證」立訓；吉藏之訓為古德所加，非本論明文，如實分繫。

於品末「乃至無有順忍」之何以止於忍法，吉藏所答與本論論①之答同其結論而別引一造：「大小乘經皆說煗頂退，故不說也。」〔X24n0451 0327c22〕復誌一家異說而予以辨：「成論人云處已不退，恐非正大小乘義也，以忍法不退故說也。」〔X24n0451 0327c23〕——本論論①作「聲聞法中亦說頂墮，摩訶衍亦說頂墮」〔T25 0664b15〕，與吉藏「大小乘經皆說煗頂退」同旨；至於成論一家之說，本論未及，唯見於吉藏，本帳誌其為古德所增之異釋，不代為會通。

慧影《大智度論疏》（X46n0791）·本品闕釋（非零命中之偶然）。 本帳獨立以漢字流全掃該檔，「遍學品」「釋遍學」「種善根品」「次第學品」四串皆零命中；復核其現存文本之末：末一標目為「釋大方便品第六十九」〔X46n0791 0916c15〕，全檔文字止於 0917b12。即：慧影疏現存部分止於品六十九之段，品七十四遠在其外，故為闕釋，非疏而不釋，亦非本帳漏查，如實誌之。另誌：該檔別見「遍學」二字四處（0805c22、0859c07、0860b14、0860c11），本帳逐處核其文脈，皆為三解脫門之辨與〈初品〉勸學諸段之用語，與本品「遍學諸道」無涉，不取為本品之疏證。

均正《大乘四論玄義》（X46n0784）·零命中（如實誌）。 「遍學」「遍學品」「三善品」「三次品」四串於全檔漢字流回搜，逐串零命中。此書為四論宗義綱要體，非逐品隨文釋，零命中屬體裁使然，非缺陷，亦不以零命中反推均正無涉本品之義。

天台諸部「遍學」之命中皆同名異義（本帳逐條核場景結構）。 本帳獨立全掃五部：《妙法蓮華經玄義》（T33n1716）一見〔T33 0707b13〕、《法華玄義釋籤》（T33n1717）二見〔T33 0861b22〕〔T33 0938b11〕、《止觀輔行傳弘決》（T46n1912）一見〔T46 0173c20〕；《摩訶止觀》（T46n1911）零見、《釋禪波羅蜜次第法門》（T46n1916）零見。逐條核其場景結構：T33 兩檔之三見皆屬「四門遍學」一語，為天台判教架構內四教四門周遍研習之自宗術語；T46n1912 一見作「自他始終須遍學故」，屬別四諦所學無量之說。誰說、對誰說、依何架構、所遍者何，四項與本論『菩薩遍學諸道而不以之入位』逐項不同——判為同名異義，非引本品，如實誌錄不判其有無所承。

七、互讀與承衍

本品之義脈，前後相承者有五，皆此目所誌，不代定讀。

其一，前品〈種善根品第七十三〉之續（硬鏈·論主自牒之所本）。 論①開首即牒佛語而起，作「菩薩行六波羅蜜，不受世間果報。」〔T25 0661c10〕——此「佛說」非指本品經段（本品經段作「行是深法，亦不受果報」），而指前品之末：前品論段作「布施若多、若少，不受世間果報，但欲救度一切眾生故。」〔T25 0658b13〕即論主以前品之末句為本品之起因，兩品於此直接相銜。須菩提之歎亦承此而發，論①牒之曰「是菩薩大智慧成就，行是深法，能作因而不受果。」〔T25 0661c11〕

其二，次品〈次第學品第七十五〉之接（本論自證·並以「順忍」為鈕）。 本品訖於〔T25 0664b23〕一段之末，次品〈次第學品第七十五〉起〔T25 0664b26〕。本品末句經文作「當知二相者，無有檀波羅蜜乃至般若波羅蜜，無有道、無有果，乃至無有順忍」〔T25 0661c04〕，而次品開篇即以此為問端：「若有法相者，尚不得順忍，何況得道！」〔T25 0664b27〕——「順忍」二字為兩品之鈕，本品以之收，次品以之起，相接無間。

其三，本論他品之前指（論主自誌·三處）。 其一，論①破無常定實，繫之於本論前文之〈破無常〉一段〔T25 0662a12〕；其二，論①釋菩薩以慧眼求生滅實定相不可得，曰「菩薩以慧眼求生滅實定相不可得，如先〈破生品〉中說。」〔T25 0662c07〕；其三，論①釋一切法無相不應學相，曰「破相事，如〈問相品〉中說。」〔T25 0663c18〕。三處所指之本論前文，本帳未展開回核，據實誌其未展開。

其四，經典之引（論①引《轉法輪經》一處）。 論①釋「知」與「見」之別，引一家之說而繫其據於經：「定心名為見，定、未定通名為知。」〔T25 0663b23〕其下即引經文作「苦諦知已應見，知已分別知」〔T25 0663b25〕，以應見、應斷、應證、應修四事分繫四諦。此為本品唯一之他經引據，其所引經名見於論文，本帳誌其位，其與現行諸本之逐字對勘未展開，據實誌闕。

其五，異家釋語之三束（論①內·非本論主說）。 論①除論主自說外，別存三束異家語，本帳誌其位與其性質，不代判其孰為正：其一，「論者言」一則〔T25 0662c02〕與「又復言」一則〔T25 0662c03〕，皆釋無生忍，與論主繫於佛後品自說者並列為三釋；其二，「有人言」釋知見四句〔T25 0663b18 起段〕；其三，「有人言」釋頂法不墮而不說之故〔T25 0664b16 起段〕。三束皆以引述格式出之，不入論主自說之列，如實分繫，誌錄不判。

八、校本與版本說明

本品底本為《大智度論》卷八十六〔T25 0658c02–0664b26〕（品身正文自品題〔T25 0658c02〕起，終於「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習！」〔T25 0664b23〕一段之末，次品〈次第學品第七十五〉起〔T25 0664b26〕）。工作底本之校記清單依 CBETA 校勘條之本讀／各本異讀傳錄，正文從本讀。

witness 層（七造·負結果專誌）。 本帳獨立就本品九十一條校勘條逐條計其證本見數：【大】九十一見（其中八十八條為 lem，另三條於 CBETA 校改處退居 rdg）、【宮】四十二見、【宋】三十六見、【聖】三十一見、【石】三十見、【元】二十八見、【明】二十八見；另 CBETA 校改層【CB】三見、【麗-CB】三見。本品無【磧】等其他證本之獨立見數——非漏掃，是本品範圍內確無，如實誌為負結果。又：本品宮本之見數（四十二）居各異本之首而高於宋本（三十六），與品六十一之聖本居首不同，為本品之實況，不強求與前品一致。

star 條五（全數品內·跨品零·專列誌型）。 本帳以校勘條之 corresp 屬性獨立全掃本品範圍，得 star 重引條（同一異讀於文中重複出現而共用一注）五枚，隨條標明於下表；其目標分屬四注——0659002〔T25 0659b07〕「不／非」二重、0661004〔T25 0661a18〕「修／闕」一重、0661009〔T25 0661b15〕「有／闕」一重、0662013〔T25 0662c22〕「生／生法」一重。五枚之錨與其目標注皆落於本品範圍之內。本帳復反向全掃：本品範圍之外別無以本品之注為目標者，本品之注亦別無指向他品者——跨品 star 零〔查無〕。此與品五十六、品六十一之兼有跨品 star 者不同型，如實誌錄，不強解其差。

存目注二條（注層與 app 層不齊·專列）。 本帳以注之編號對校勘條之錨獨立對盤：本品範圍內 type="mod" 之注凡八十六條，其中八十四條各有對應校勘條（九十一條中，八十四條一一對應，五條為 star 共用他注，二條為 CBETA 校改層無編號注之條），另有二條注無對應校勘條，底本原樣逐條專列：其一，注 0658017〔T25 0658c02〕之品題造本全帳（全文見第四目）；其二，注 0664008〔T25 0664b25 下〕「卷第八十六終【石】，卷末石山本有大智度論經卷第八十六之十字」。二條皆屬品題與版本卷次層之記，無涉本品義理文字；因不入校勘條清單，故九十一條全量帳中不見其目，本帳專列以補之。

傍註（type="rest"）零·巢狀校勘條零（如實記）。 本帳獨立就本品範圍全部注之類型屬性計之，唯 orig／mod 兩型各八十六條，未見 type="rest" 之傍註條〔查無〕——與品六十一之二條傍註不同型。又逐條掃九十一條校勘條之結構，未檢出巢狀校勘條案例〔查無〕，九十一條全數為標準之單層結構。

CBETA 校改三條（【CB】【麗-CB】·專誌其型）。 本品三條校改條原樣含括注頁碼：〔T25 0660a28〕「念處（K14n0549_p1356a09）（T25n1509_p0337c07）【CB】【麗-CB】｜處念【大】」、〔T25 0662c15〕「倒（K14n0549_p1359c13）【CB】【麗-CB】｜到【大】｜倒【宮】」、〔T25 0662c28〕「為（K14n0549_p1360a04）【CB】【麗-CB】｜無【大】」。三條皆為 CBETA 依高麗藏改正底本之型，其 lem 非【大】本讀而【大】本讀退居 rdg，故上開 witness 統計中【大】之九十一見內含此三條之 rdg 側，如實誌其計法。

書號與書名對照（逐字取自各檔底本 <title level="m">）。 T25n1509《大智度論》（底本）；T08n0223《摩訶般若波羅蜜經》（所釋經）；X24n0451《大品經義疏》（吉藏）；X46n0791《大智度論疏》（慧影）；X46n0784《大乘四論玄義》（均正）；T33n1716《妙法蓮華經玄義》（智顗）；T33n1717《法華玄義釋籤》（湛然）；T46n1911《摩訶止觀》（智顗）；T46n1912《止觀輔行傳弘決》（湛然）；T46n1916《釋禪波羅蜜次第法門》（智顗）。本表每一書名皆本帳自該檔底本 <title level="m"> 逐字重取，非沿用他帳轉抄。 續藏三檔之 loc 一律取 ed="X" 之 lb（X24n0451、X46n0791 之 R 重印 lb 不採），與 T 藏 loc 不混。

校勘總帳（九十一條全量對帳·原樣傳錄）。 下依工作底本原樣傳錄——本品校記合計九十一條，本帳並以校勘條之起錨獨立重掃，同得九十一，且逐條與工作底本清單按底本出現序對位，九十一條 loc 全同、零錯位。校勘條依原書出現序全量列之，內含 star 重引五條（隨條標明目標注號與目標 loc）；品題、卷題攸關之數處隨條記之。異本讀法並列保存，正文仍從現行底本讀法：

app 條（九十一·底本出現序·star-corresp 隨條標明）

〔T25 0658c02〕論【大】｜經論【聖】（品題·「大智度」下）
〔T25 0658c02〕遍學品【大】｜〔－〕【聖】（品題·聖本品名三字全闕）
〔T25 0658c02〕七十四【大】｜七十四訖第七十五品上【宋】【元】｜七十四品訖第七十五品上【宮】｜七十三品訖第七十四品上【聖】（品題·聖本負一階）
〔T25 0658c03〕卷【大】｜卷第【宮】
〔T25 0658c07〕【經】【大】｜〔－〕【宋】【宮】【聖】（經段起首標記）
〔T25 0658c20〕法【大】｜法中【石】
〔T25 0659b01〕不【大】｜〔－〕【聖】
〔T25 0659b07〕不【大】｜非【石】
〔T25 0659b07〕不【大】｜非【石】（star·corresp→note(0659002)＝〔T25 0659b07〕品內同錨共注）
〔T25 0659b07〕不【大】｜非【石】（star·corresp→note(0659002)＝〔T25 0659b07〕品內同錨共注）
〔T25 0659b10〕位【大】｜位亦【石】
〔T25 0659c05〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0659c14〕世尊【大】｜〔－〕【聖】
〔T25 0659c16〕道【大】｜〔－〕【宮】
〔T25 0659c16〕種【大】｜種智【宋】【宮】
〔T25 0659c18〕他【大】｜他人【石】
〔T25 0659c22〕知【大】｜如【聖】
〔T25 0659c25〕犍【大】｜揵【宋】【元】【明】【宮】｜乾【石】
〔T25 0660a13〕道【大】｜〔－〕【元】【明】
〔T25 0660a14〕善【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0660a22〕相【大】｜性【石】
〔T25 0660a22〕有【大】｜〔－〕【聖】
〔T25 0660a23〕是【大】｜示【明】
〔T25 0660a25〕有【大】｜謂【石】
〔T25 0660a28〕念處（K14n0549_p1356a09）（T25n1509_p0337c07）【CB】【麗-CB】｜處念【大】（CBETA 校改）
〔T25 0660b03〕以【大】｜以是【元】【明】【石】
〔T25 0660b12〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0660b14〕掉【大】｜調【石】
〔T25 0660b24〕學【大】｜〔－〕【宮】
〔T25 0660c01〕相【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0660c03〕相【大】｜〔－〕【宋】【宮】
〔T25 0660c05〕相【大】｜相三昧相【石】
〔T25 0660c06〕畏【大】｜畏相【聖】【石】
〔T25 0660c16〕有【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a06〕色【大】｜色法【石】
〔T25 0661a12〕空【大】｜虛空【石】
〔T25 0661a14〕安般【大】｜阿那般那【石】
〔T25 0661a18〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a18〕相【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a18〕壞【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a19〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】（star·corresp→note(0661004)＝〔T25 0661a18〕品內同錨共注）
〔T25 0661a24〕三昧【大】｜三昧無定壞是修般若波羅蜜修有覺有觀三昧【宋】【宮】
〔T25 0661a26〕聖【大】｜智【石】
〔T25 0661b15〕有【大】｜〔－〕【宋】【宮】
〔T25 0661b16〕有【大】｜〔－〕【宋】【宮】（star·corresp→note(0661009)＝〔T25 0661b15〕品內同錨共注）
〔T25 0661b16〕壞【大】｜斷【元】【明】
〔T25 0661b16〕習【大】｜習有【宋】【宮】
〔T25 0661b26〕者【大】｜〔－〕【宋】【宮】【聖】
〔T25 0661c08〕及【大】｜乃【石】
〔T25 0661c10〕【論】【大】｜〔－〕【宋】【宮】【聖】（論段起首標記）
〔T25 0661c15〕如【大】｜知【宋】【元】【明】
〔T25 0661c18〕悲【大】｜大悲【宋】【元】【明】【宮】
〔T25 0661c20〕等【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0662a10〕諸【大】｜〔－〕【宮】【聖】【石】
〔T25 0662a11〕滅【大】｜不滅【聖】
〔T25 0662a27〕具【大】｜見【石】
〔T25 0662b06〕是諸【大】｜是【宋】【元】【明】【宮】【聖】｜諸【石】
〔T25 0662b10〕遍【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0662b14〕杻械【大】｜桎梏【宋】【元】【明】【宮】【聖】
〔T25 0662b18〕若【大】｜〔－〕【聖】
〔T25 0662b20〕十【大】｜〔－〕【宮】【聖】
〔T25 0662b21〕廣說【大】｜當【宋】【元】【明】【宮】
〔T25 0662c03〕數【大】｜數法【聖】
〔T25 0662c15〕倒（K14n0549_p1359c13）【CB】【麗-CB】｜到【大】｜倒【宮】（CBETA 校改）
〔T25 0662c17〕不【大】｜無【聖】
〔T25 0662c22〕生【大】｜生法【石】
〔T25 0662c26〕生【大】｜生法【石】（star·corresp→note(0662013)＝〔T25 0662c22〕品內同錨共注）
〔T25 0662c26〕法【大】｜〔－〕【石】
〔T25 0662c28〕為（K14n0549_p1360a04）【CB】【麗-CB】｜無【大】（CBETA 校改）
〔T25 0663a03〕遍【大】｜〔－〕【宋】【宮】
〔T25 0663a04〕法【大】｜法諸法【宮】
〔T25 0663a08〕道【大】｜三【聖】
〔T25 0663a10〕道【大】｜〔－〕【聖】
〔T25 0663a15〕身【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0663b03〕言【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0663b04〕無【大】｜〔－〕【石】
〔T25 0663b06〕法【大】｜法法【宋】【元】【明】【宮】
〔T25 0663b16〕知【大】｜智【宮】
〔T25 0663b20〕知【大】｜智【宋】
〔T25 0663b22〕慧【大】｜慧慧【宋】【元】【明】【宮】
〔T25 0663b26〕證【大】｜諦【聖】
〔T25 0663b27〕斷【大】｜〔－〕【石】
〔T25 0663b28〕如【大】｜知【石】
〔T25 0663b28〕斷【大】｜斷名【石】
〔T25 0664a14〕言【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0664a15〕諸【大】｜語【石】
〔T25 0664a18〕修受【大】｜受修【聖】
〔T25 0664a27〕人【大】｜夫【宋】【元】【明】【宮】
〔T25 0664b06〕若不【大】｜不若【聖】
〔T25 0664b14〕能【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0664b25〕習【大】｜習釋第七十四品上【聖】｜習釋七十三品竟【石】（品末·聖本同步·石本負一階）

未展開而誌闕者（不以估值充數）。 其一，所釋經 T223 側本品範圍內校勘條之逐條全量對帳（第四目）；其二，論①所指〈破無常〉〈破生品〉〈問相品〉三處本論前文之回核（第七目）；其三，論①所引《轉法輪經》與現行諸本之逐字對勘（第七目）——三事本帳皆未展開，據實誌其未展開，待後續補查。

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. Its chapter title is 「大智度論釋遍學品第七十四」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Training in All’, Chapter Seventy-four"〔T25 0658c02〕; the place where the preceding chapter, "Planting Roots of Goodness", Chapter Seventy-three (chapter title 「大智度論釋種善根品第七十三」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Planting Roots of Goodness’, Chapter Seventy-three"〔T25 0657b16〕), ends is precisely where this chapter begins; it ends at the close of the passage 「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習！」 tr. "If a person sees form, even cultivating the path is lacking; how much less can he obtain the cultivation of the fruit of the srota-āpanna, and so on up to the cutting off of the afflictions and their habitual residues!"〔T25 0664b23〕, and the next chapter, "Training in Sequence", Chapter Seventy-five, begins〔T25 0664b26〕.

The whole chapter does not cross a fascicle. This ledger independently scanned the fascicle markers across the whole range from the chapter title to the title at the start of the next chapter: the only one seen is a single fascicle-opening marker, falling at the chapter title; within the whole range there is no fascicle-closing marker, nor a second fascicle-opening marker—this chapter is contained complete within Fascicle 86, and there is no fascicle boundary that could serve as a cutting point, differing from the format of fascicle-crossing chapters such as Chapter 47 and Chapter 61.

The whole chapter has eight thousand four hundred and fifty-nine pure Chinese characters (obtained by this ledger by recounting character by character the two unit files of the chapter body, stripping the page-column anchors and the heading lines, and adding the results). By the rule that a chapter whose size exceeds seven thousand five hundred should be split, it should be split; and since there is no fascicle boundary, the cutting point is taken at the base text's own boundary between the sūtra and treatise sections, 0661c10—that is, the place of the 【論】 marker and of 「釋曰：」 tr. "The explanation:", where the treatise begins. Counted unit by unit: the First Part (Sūtra ①) four thousand four hundred and eighty-four, the Last Part (Treatise ①) three thousand nine hundred and seventy-five; their sum is eight thousand four hundred and fifty-nine, agreeing with the value for the whole chapter without the slightest difference. This ‘zero difference in the sum’ is of a different type from Chapter 61's ‘the sum of the two units exceeding the tool value by nineteen characters’, because this chapter's cutting point falls in the middle of the chapter and not at a fascicle boundary, and on either side of the cutting point there are no format lines—fascicle-end title, continuation title, the two signatures of author and translator—to make a discrepancy, so there is no difference of measure to speak of; recorded as it is.

The structure is one sūtra section and one treatise section, not alternating: Sūtra ① begins at 0658c07 (the place of the 【經】 marker), Treatise ① at 0661c10 (the place of the 【論】 marker). The Last Part begins directly with the 【論】; above it there is no continuation title and no repeated signatures of author and translator—because the chapter does not cross a fascicle, there is no continuation title to set up, which stands in exact contrast with the format of the ‘remainder’ continuation title in the Last Part of Chapter 61; recorded as it is.

The sūtra section is throughout one long dialogue: Subhūti asks first (「爾時，須菩提白佛言」 tr. "At that time Subhūti said to the Buddha"〔T25 0658c07〕), the Buddha answers after, back and forth without break. Checking passage by passage according to the base text's speaker markers, this ledger obtains forty-five passages of doctrinal main text in the sūtra section and forty-four actual changes of speaker (twenty-two questions of Subhūti and twenty-two answers of the Buddha, closing with the Buddha's answer); one of the passages is a continuous teaching of the Buddha within the same turn, introduced by 「復次」 tr. "moreover" with no marker of a change of speaker, and by the ordinary style it is not counted as a separate turn; hence forty-five passages against forty-four turns is a matter of conversion, not a discrepancy of counting, and the method of conversion is recorded as it is.

The format of the treatise section: it opens the treatise directly with 「釋曰：」 tr. "The explanation:"—differing from Chapter 61, whose two treatise sections both open the treatise with 「問曰：」 tr. "Question:"; this chapter has that marker, and 「釋曰：」 tr. "The explanation:" is seen once in the whole chapter (in the treatise section). Within the treatise section the formal questions and answers number five groups; this ledger recounted them character by character in the Chinese-character stream of each of the two units: in the First Part 「問曰」 tr. "Question" zero times and 「答曰」 tr. "Answer" zero times; in the Last Part 「問曰」 tr. "Question" five times and 「答曰」 tr. "Answer" five times, the two numbers symmetrical, with nothing missing. In addition, the treatise section has three instances of 「有人言」 tr. "someone says", one of 「論者言」 tr. "The treatise-author says"〔T25 0662c02〕, and one of 「又復言」 tr. "It is further said"〔T25 0662c03〕—the latter two cite the explanatory words of other parties and are not in the 「問曰／答曰」 tr. "Question / Answer" format; they are not counted in the number of five groups, and only their positions are recorded for identification. Further, 「復次」 tr. "moreover" is seen five times in the whole chapter, twice in the sūtra section and three times in the treatise section, likewise recounted character by character.

II. Terms Examined

Training in all. The source of the chapter title, and also the framework of the whole chapter. Sūtra ① first blocks all three paths and then sets it up: 「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位。」 tr. "Not by the śrāvaka path, not by the pratyekabuddha path, not by the Buddha path does he obtain entry into the bodhisattva's position; the bodhisattva-mahāsattva trains in all the paths and obtains entry into the bodhisattva's position."〔T25 0659b07〕—training in all is not setting up a separate path outside the three paths; it is training in all three paths while using none of them to enter the position. Treatise ① explains why it must be in all and why they are not used: 「菩薩大乘人故，不應用二乘道；六波羅蜜未具足故，不能用佛道。」 tr. "Because the bodhisattva is a person of the Great Vehicle, he should not use the path of the two vehicles; because the six perfections are not yet complete, he cannot use the Buddha path."〔T25 0662a26〕 So its concluding words are only one sentence: 「菩薩應遍學諸道，入菩薩位。」 tr. "The bodhisattva should train in all the paths and enter the bodhisattva's position."〔T25 0662a28〕 The distinction between the two Chinese characters ‘train’ and ‘use’ is the first layer in this chapter that must be discerned.

Immovable within the nature of dharmas. The words of answer at the opening of Sūtra ①, the starting point of the whole chapter. With this the Buddha explains why the bodhisattva practises a deep dharma and yet does not receive the retribution: 「是菩薩摩訶薩，諸法性中不動故。」 tr. "Because this bodhisattva-mahāsattva is immovable within the nature of dharmas."〔T25 0658c10〕 Next he determines that nature by being without anything existent: 「於無所有性中不動。」 tr. "He is immovable within the nature of being without anything existent."〔T25 0658c12〕 He further extends it, saying 「是諸法性即是無所有」 tr. "the nature of these dharmas is precisely without anything existent"〔T25 0658c19〕, and then draws out the root of the whole chapter's four alternatives: 「以無所有法不能得所有法。」 tr. "By a dharma of nothing existent one cannot obtain a dharma of something existent."〔T25 0658c20〕 Treatise ① explains 「性」 tr. "nature" by five names habitually used in this treatise: 「諸法性者，無所有、畢竟空，如、法性、實際。菩薩定心安住是中不動。」 tr. "The nature of dharmas is without anything existent, ultimate emptiness, suchness, the nature of dharmas, the limit of reality. The bodhisattva's concentrated mind rests securely in this and is immovable."〔T25 0661c15〕 It further explains why it is without anything existent: 「是諸法性，眾因緣生故不自在、無定相，無定相故無所有。」 tr. "This nature of dharmas, being born of many causes and conditions, is not self-existent and is without fixed mark; being without fixed mark, it is without anything existent."〔T25 0661c18〕

The four alternatives and obtaining the path. The two ends, something existent and nothing existent, crossing with each other make four alternatives; Sūtra ① asks them one by one, and the Buddha three times answers 「不也」 tr. "No" (the fourth alternative the Buddha had already himself brought out earlier: 「以無所有法不能得所有法」 tr. "by a dharma of nothing existent one cannot obtain a dharma of something existent"); Subhūti then presses it to the limit: if none of the four alternatives obtains, would there then be no obtaining of the path? The Buddha answers: 「有得，不以此四句。」 tr. "There is obtaining; only not by these four alternatives."〔T25 0658c27〕 He further sets up its mark: 「非所有、非無所有，無諸戲論，是名得道。」 tr. "Neither something existent nor nothing existent, without any kind of idle discourse: this is named obtaining the path."〔T25 0658c28〕 Treatise ①'s explanation comes down on the character 「過」 tr. "fault": 「所有、無所有，二俱有過」 tr. "something existent and nothing existent both have fault"〔T25 0661c26〕, and then it judges directly: 「實有得道法，但不以是四句。」 tr. "There really is a dharma of obtaining the path, only not by these four alternatives."〔T25 0662a03〕 It further extends it, saying: 「若離是四句戲論，即是道。」 tr. "If one parts from the idle discourse of these four alternatives, that is the path."〔T25 0662a04〕

Idle discourse. What idle discourse refers to in this chapter is extremely wide—not only permanence and impermanence, suffering and pleasure, self and non-self are idle discourse; even the four noble truths' being to be seen, to be cut off, to be realised, and to be cultivated; the four dhyānas, the four immeasurable minds, and the four formless absorptions; the thirty-seven limbs of the path; the three gates of liberation; the eight liberations and the nine successive absorptions; the four fruits of the śramaṇa and the pratyekabuddha path; the bodhisattva's ten grounds; entering the bodhisattva's position; purifying buddha-lands; bringing beings to accomplishment; the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas; the omniscience of all kinds; and the cutting off of all the afflictions and their habitual residues—each one is listed as idle discourse. Its criterion lies not in the dharma that is the object but in the grasping of the one who takes the object: so the Buddha himself explains 「性不戲論性，無性不戲論無性」 tr. "nature does not make idle discourse about nature; non-nature does not make idle discourse about non-nature"〔T25 0659a23〕, and concludes it with 「菩薩摩訶薩應行無戲論般若波羅蜜」 tr. "the bodhisattva-mahāsattva should practise the prajñāpāramitā that is without idle discourse"〔T25 0659a26〕. Treatise ① sets out why it is so: 「自性不能戲論自性。」 tr. "Self-nature cannot make idle discourse about self-nature."〔T25 0662a16〕 The reason it is so: 「性從因緣生故，但有假名，云何能戲論？」 tr. "Since nature is born of causes and conditions, there is only a provisional name; how could it make idle discourse?"〔T25 0662a16〕 It further cuts off any remaining room: 「離性、無性，更無第三法可戲論」 tr. "apart from nature and non-nature, there is no further third dharma about which to make idle discourse"〔T25 0662a18〕. The sūtra further itself sets up its final ground: 「色性無，乃至一切種智性無。」 tr. "The nature of form is non-existent, and so on up to: the nature of the omniscience of all kinds is non-existent."〔T25 0659a29〕 It further says: 「若法性無，即是無戲論。」 tr. "If the nature of dharmas is non-existent, that is without idle discourse."〔T25 0659b01〕

The eight grounds and passing beyond the eight grounds. What training in all goes through in all, Sūtra ① lists as the eight grounds: 「乾慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地。」 tr. "The ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, and the pratyekabuddha ground."〔T25 0659c02〕 The bodhisattva neither dwells in nor realises these eight grounds: 「以道種智入菩薩位；入菩薩位已，以一切種智斷一切煩惱習。」 tr. "With the knowledge of the kinds of paths he enters the bodhisattva's position; having entered the bodhisattva's position, with the omniscience of all kinds he cuts off all the afflictions and their habitual residues."〔T25 0659c03〕 Treatise ① makes clear by a simile its ‘entering and not dwelling’; see Section III.

The knowledge of the kinds of paths · the knowledge of the kinds of paths that is pure. Sūtra ① answers with this the question 「何等是菩薩道種智」 tr. "What is the bodhisattva's knowledge of the kinds of paths?": 「菩薩摩訶薩應生一切道種淨智。」 tr. "The bodhisattva-mahāsattva should give rise to all the knowledge of the kinds of paths that is pure."〔T25 0659c15〕 Its content has two limbs. One limb is speech—rightly knowing the features of dharmas and speaking for beings: 「以是音聲說法，遍滿三千大千世界，如響相。」 tr. "With this voice he speaks the Dharma, filling the three-thousand great-thousand world, like the mark of an echo."〔T25 0659c19〕 One limb is knowing: 「應先具足學一切道」 tr. "he should first fully train in all the paths"〔T25 0659c21〕, distinguishing one by one the path, the cause, and the fruit of the six destinies and so on up to the gods, the four formless spheres, the thirty-seven limbs of the path, the three gates of liberation, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, and great kindness and great compassion: for the three evil destinies and the paths of the ghosts and spirits it reads 「應知、應障」 tr. "should be known, should be obstructed"〔T25 0659c23〕, while from humans and gods upward it reads only 「應知」 tr. "should be known"—「人道、因、果應知，諸天道、因、果應知」 tr. "the human path, its cause, and its fruit should be known; the paths of the gods, their causes, and their fruits should be known"〔T25 0659c26〕; Treatise ① divides its boundary into three: because the three evil destinies constantly undergo suffering, 「應知、應遮」 tr. "should be known, should be blocked"〔T25 0663a21〕; among gods and humans there are causes and conditions for obtaining the path, 「為涅槃故，或時應遮，以不定故不說」 tr. "for the sake of nirvāṇa they should sometimes be blocked; because this is indefinite, it is not said"〔T25 0663a22〕; 「餘助道法故，不應說遮」 tr. "because the rest are dharmas that aid the path, it should not be said that they are blocked"〔T25 0663a23〕—the three divisions cannot be merged into a single 「一一」 tr. "one by one"—and then it is gathered in with 「是名菩薩摩訶薩淨道種智」 tr. "this is named the bodhisattva-mahāsattva's pure knowledge of the kinds of paths"〔T25 0660a08〕. Its all-embracing sentence is at the end of the sūtra section: 「一切諸善助道法皆入般若波羅蜜中」 tr. "all the wholesome dharmas that aid the path enter into prajñāpāramitā"〔T25 0660a14〕; Treatise ① agrees with it, saying 「如是道種慧及諸助道法皆攝在般若中」 tr. "thus the wisdom of the kinds of paths and the dharmas that aid the path are all included within prajñā"〔T25 0663b01〕.

The acceptance of the non-arising of dharmas (three explanations coexisting in this chapter). Sūtra ① ties it to the fruit of training in all: 「是八人若智若斷，是菩薩無生法忍」 tr. "whether knowledge or severance, that of this person of the eight is the bodhisattva's acceptance of the non-arising of dharmas"〔T25 0659c05〕—the knowledge and the severance of the two vehicles, in the bodhisattva's share, are precisely acceptance; this is the most outstanding judgement of this chapter. Treatise ①, for its part, sets out side by side the explanatory words of three parties. First, the one the treatise-author himself ties to the Buddha's own words in a later chapter: 「乃至作佛，常不生惡心，是故名無生忍。」 tr. "Up to becoming a Buddha he never gives rise to an evil mind; therefore it is named the acceptance of non-arising."〔T25 0662c01〕 Second: 「論者言：得是忍，觀一切法畢竟空，斷緣，心心數不生，是名無生忍。」 tr. "The treatise-author says: obtaining this acceptance, he contemplates all dharmas as ultimately empty, cuts off the object, and mind and mental factors do not arise; this is named the acceptance of non-arising."〔T25 0662c02〕 Third: 「又復言：能過聲聞、辟支佛智慧，名無生忍。」 tr. "It is further said: being able to pass beyond the wisdom of the śrāvakas and pratyekabuddhas is named the acceptance of non-arising."〔T25 0662c03〕 The treatise-author further himself guards against one error: entering the unarisen and unceasing and clinging to it turns back into the inversion of permanence; so he says 「真無生者，滅諸觀、語言道斷，觀一切法如涅槃相」 tr. "true non-arising is the cessation of all contemplations, the way of words cut off, contemplating all dharmas as having the mark of nirvāṇa"〔T25 0662c18〕, 「從本已來常自無生，非以智慧觀故令無生。」 tr. "From the very beginning they have always been of themselves without arising; it is not that they are made to be without arising by contemplation with wisdom."〔T25 0662c19〕 He concludes it finally: 「如是等相，名無生法忍。」 tr. "Such marks as these are named the acceptance of the non-arising of dharmas."〔T25 0662c22〕 The three explanations are recorded together, each tied to its own author.

Knowledge and severance (the definition of the numbers). Under 「八人若智若斷」 tr. "whether knowledge or severance, that of the person of the eight", Treatise ① sets up their numbers: 「智名學人八智，無學或九、或十。」 tr. "Knowledge means the eight knowledges of the person in training; for the one beyond training, either nine or ten."〔T25 0662b19〕 It further says: 「斷名斷十種結使，所謂上、下分十結。」 tr. "Severance means cutting off the ten kinds of fetters, namely the ten fetters of the upper and lower divisions."〔T25 0662b19〕 Below this it divides, fruit by fruit, the brief statement from the extended statement: the srota-āpanna and the sakṛdāgāmin, briefly, cut off the three fetters, and extensively, the eighty-eight fetters; the anāgāmin, briefly, cuts off the five fetters of the lower division, and extensively, ninety-two; the arhat, briefly stated, has the three outflows exhausted, and extensively stated, cuts off all afflictions. It further judges the difference between great and small by the number of truths: 「聲聞人以四諦得道，菩薩以一諦入道。」 tr. "The śrāvaka obtains the path by the four truths; the bodhisattva enters the path by one truth."〔T25 0662b24〕 It further gathers it in, saying: 「是四諦、二乘智斷，皆在一諦中。」 tr. "These four truths and the knowledge and severance of the two vehicles are all within the one truth."〔T25 0662b26〕

Knowing and seeing. Under 「以知、見學是法」 tr. "trains in this dharma by knowing and seeing", Treatise ① sets up its own gloss: 「初知名知，後深入名見；知名未了，見名已了。」 tr. "The first knowing is called knowing; afterwards, going deep, it is called seeing; knowing means not yet thoroughly clear; seeing means already clear."〔T25 0663b16〕 It then broadens it with questions and answers; for the divergent explanations of two parties, see Section VII.

Cultivating the breaking of dharmas. The general formula of the last passage of Sūtra ①. Answering 「云何修無相是修般若」 tr. "How is cultivating the signless cultivating prajñā?", the Buddha says: 「修諸法壞，是修般若波羅蜜。」 tr. "To cultivate the breaking of dharmas is to cultivate prajñāpāramitā."〔T25 0661a04〕 And then, going from form, feeling, perception, constructions, and consciousness; the six entries and the six sense-objects; the contemplation of impurity; the four dhyānas, the four immeasurable minds, and the four formless absorptions; the ten recollections; the sixteen aspects; the twelve links of causes and conditions; self, person, and a life; permanence, pleasure, purity, and self; the thirty-seven limbs of the path; the three samādhi; the eight liberations and the nine successive absorptions; the three kinds of samādhi; the four truths; the four knowledges and the dharma-knowledge, subsequent knowledge, worldly knowledge, and knowledge of others' minds; the six perfections; the eighteen emptinesses; the ten powers and so on up to the four fruits of the śramaṇa and the pratyekabuddha path; omniscience; and the cutting off of all the afflictions and their habitual residues—of each one it says ‘to cultivate the breaking of such-and-such is to cultivate prajñāpāramitā’. Its meaning lies not in destroying dharmas but in not thinking of them as existent; so the Buddha himself explains: 「不念有色法，是修般若波羅蜜」 tr. "not thinking that there are dharmas of form is cultivating prajñāpāramitā"〔T25 0661b14〕. Treatise ① explains the character 「壞」 tr. "breaking" by the simile of the cart and the wheel; see Section III.

Existent dharmas · non-existent dharmas · two marks. Sūtra ① gathers in the whole chapter with this: 「二者是有法，不二者是無法。」 tr. "Two is an existent dharma; not two is a non-existent dharma."〔T25 0661b26〕 It continues, pushing it on through the pervasiveness of two marks: 「一切相皆是二，一切二皆是有法；適有法便有生死」 tr. "All marks are two; all that is two is an existent dharma; as soon as there is an existent dharma there is birth and death"〔T25 0661c01〕, 「適有法便有生死，適有生死不得離生、老、病、死、憂悲苦惱。」 tr. "As soon as there is an existent dharma there is birth and death; as soon as there is birth and death one cannot part from birth, old age, sickness, death, sorrow, grief, suffering, and vexation."〔T25 0661c02〕 Treatise ① explains why two is two: 「取色相即是二」 tr. "grasping at the mark of form is precisely two"; its ground is that dharmas depend on one another and cannot be parted from one another, so it says 「凡人謂此為二，是故顛倒。」 tr. "Ordinary people call this two; therefore they are inverted."〔T25 0664a27〕 It further takes apart the chain of 「適有便有生死」 tr. "as soon as there is existence there is birth and death" into four links: 「有中生著心，著心因緣生諸煩惱，煩惱因緣往來生死，生死因緣憂悲苦惱。」 tr. "Within existence a clinging mind arises; from the clinging mind as cause and condition the afflictions arise; from the afflictions as cause and condition one goes and comes within birth and death; from birth and death as cause and condition come sorrow, grief, suffering, and vexation."〔T25 0664b01〕

Compliant acceptance and the dharma of the summit (a distinction at the end of the treatise). At its end Sūtra ① says that a person of two marks has 「無有道、無有果，乃至無有順忍」 tr. "no path, no fruit, and so on up to no compliant acceptance"〔T25 0661c05〕; Treatise ① then sets up a twofold question and answer to settle what it refers to. First: 「是小乘順忍。小乘順忍尚無，何況大乘！」 tr. "It is the compliant acceptance of the Small Vehicle. If even the compliant acceptance of the Small Vehicle is lacking, how much more that of the Great Vehicle!"〔T25 0664b13〕 Second, someone objects that the dharma of the summit already does not retreat, so why does it speak only up to the dharma of acceptance; the treatise-author answers 「聲聞法中亦說頂墮，摩訶衍亦說頂墮」 tr. "within the śrāvaka Dharma it is also said that there is the summit-fall, and the Mahāyāna also says that there is the summit-fall"〔T25 0664b15〕, and further cites the position of another party: 「雖頂法不墮，不牢固、不能一定故不說。忍是久住，已入正定，雖未得無漏而與無漏同。」 tr. "Though the dharma of the summit does not fall, because it is not firm and cannot be fixed as one, it is not spoken of. Acceptance abides long; one has already entered among the rightly assured; though one has not yet obtained what is without outflows, it is the same as what is without outflows."〔T25 0664b16〕〔T25 0664b17〕 And it judges its position, saying 「是人於諸佛聖人為小，於凡夫為大。」 tr. "This person is small in relation to the buddhas and sages, and great in relation to ordinary people."〔T25 0664b20〕

III. Similes and Stories

This chapter's similes are not many, but all are apt: three brought out by the sūtra itself (the person of the eight training first, space without taking or giving up, like an echo), and three brought out by the treatise-author (a kinsman held in prison, the cart and wheel down to fine particles, the good fruit tree). The sūtra's similes all speak of ‘training and not realising’; the treatise's similes all speak of ‘entering and not dwelling’; the two fasten into each other.

The simile of the person of the eight first training in the paths (brought out by the sūtra itself · the backbone simile of this chapter). Having spoken of training in all, the Buddha at once takes the person of the eight on the path of seeing as a comparison: 「譬如八人先學諸道然後入正位，未得果而先生果道。」 tr. "It is as the person of the eight first trains in the paths and afterwards enters the right position; not yet having obtained the fruit, he first gives rise to the path of the fruit."〔T25 0659b09〕 The application corresponds to it sentence by sentence: 「菩薩亦如是，先遍學諸道然後入菩薩位，亦未得一切種智而先生金剛三昧，爾時以一念相應慧得一切種智。」 tr. "The bodhisattva too is like this: he first trains in all the paths and afterwards enters the bodhisattva's position; likewise, not yet having obtained the omniscience of all kinds, he first gives rise to the vajra samādhi, and at that time, with the wisdom associated with a single thought, obtains the omniscience of all kinds."〔T25 0659b10〕 Treatise ① restates it in tighter words: 「如見諦道中八人，先時遍學諸道，入正位，而未得須陀洹果。」 tr. "As the person of the eight on the path of seeing the truths has first trained in all the paths and entered the right position, and yet has not obtained the fruit of the srota-āpanna."〔T25 0662a29〕 Its application says: 「若菩薩住金剛三昧，以一念相應慧，得一切種智果。」 tr. "If the bodhisattva abides in the vajra samādhi, with the wisdom associated with a single thought he obtains the fruit of the omniscience of all kinds."〔T25 0662b03〕—the force of this simile lies in the character 「先」 tr. "first": the path of the fruit arises before the fruit, training is established before realisation, and so training in all does not conflict with not realising.

The simile of a kinsman held in prison (brought out by Treatise ① · explaining, in 「過八地」 tr. "passing beyond the eight grounds", the word 「過」 tr. "passing beyond"). The bodhisattva, with knowledge and seeing, contemplates and enters the eight grounds and passes straight through them; the treatise-author takes visiting a prison as a simile: 「如人親親繫獄故，入而看之，亦不與同著杻械。」 tr. "It is as a person whose kinsman is held in prison goes in to see him, and yet does not wear the shackles together with him."〔T25 0662b13〕—entering is entering, wearing is wearing; entering a prison to visit a kinsman is not the same as undergoing the fetters together with him; so the bodhisattva contemplates all the paths and does not receive the fruits of the paths. Directly below it follows 「菩薩欲具足道種智故，入菩薩位——遍觀諸道，入菩薩位」 tr. "because the bodhisattva wishes to fulfil the knowledge of the kinds of paths, he enters the bodhisattva's position—contemplating all the paths, he enters the bodhisattva's position"〔T25 0662b14〕. This simile is the most direct explanation in the whole chapter of ‘training in all and not realising’.

Like the mark of an echo · the mark of the Brahmā voice (a simile brought out by the sūtra · the treatise condenses its name). Sūtra ① speaks of the verbal action of the knowledge of the kinds of paths: 「以是音聲說法，遍滿三千大千世界，如響相。」 tr. "With this voice he speaks the Dharma, filling the three-thousand great-thousand world, like the mark of an echo."〔T25 0659c19〕 Treatise ① gathers it in with one name: 「是音聲，即是梵音相。」 tr. "This voice is the mark of the Brahmā voice."〔T25 0663a01〕—an echo has sound and no owner; speaking the Dharma fills everywhere and yet does not cling to being this sound; here the nothing-to-be-attained of verbal action is seen.

The simile of space without taking and without giving up (brought out by the sūtra itself · the simile of a difficulty posed by Subhūti). This simile comes from the mouth of the one who objects, not of the one who answers: Subhūti makes a difficulty of the dharmas that aid the path being neither joined nor dispersed, of one mark, signless: 「譬如虛空無取、無捨。」 tr. "It is as space, without taking and without giving up."〔T25 0660a21〕 The Buddha does not break his simile; on the contrary he seals his statement and opens a separate road: 「諸法自相空，無所取、無所捨。」 tr. "All dharmas are empty of specific marks, without anything taken, without anything given up."〔T25 0660a22〕 The displaying of the dharmas that aid the path is set up for those who do not know the emptiness of specific marks: 「以世俗法故，為眾生說令解，非以第一義。」 tr. "By reason of worldly dharmas they are explained for beings so that they understand; it is not by the highest meaning."〔T25 0660b03〕 Treatise ① agrees with it, saying 「是法雖空，以世諦故，為眾生說，欲令得入聖法，非第一義。」 tr. "Though these dharmas are empty, by reason of worldly truth they are spoken of for beings, wishing to let them enter the holy Dharma; it is not the highest meaning."〔T25 0663b13〕

The simile of the parts of a cart and the parts of a wheel broken, down to fine particles (brought out by Treatise ① · explaining, in 「修諸法壞」 tr. "cultivating the breaking of dharmas", the word 「壞」 tr. "breaking"). The sūtra says that cultivating the breaking of dharmas is cultivating prajñā; the treatise-author, fearing that people will take 「壞」 tr. "breaking" as destroying, illustrates it by parts: 「以諸法壞故，無相相亦壞。」 tr. "Because dharmas are broken, the mark of the signless is also broken."〔T25 0663c28〕 Its simile says: 「譬如車分壞故，車相亦滅；又如輪分壞故，輪相亦滅，如是乃至微塵。」 tr. "It is as when the parts of a cart are broken, the mark of the cart also ceases; again, as when the parts of a wheel are broken, the mark of the wheel also ceases; so on down to the fine particles."〔T25 0663c29〕—breaking is not smashing a thing; it is that when the parts are exhausted, the mark of itself does not stand; the mark of the cart does not wait to be separately broken, for when the parts of the wheel are broken it is already gone; so on down to the fine particles, there is not one layer on which to abide. So 「壞」 tr. "breaking" and 「不念有」 tr. "not thinking that they exist" are, in this chapter, one and the same matter.

The simile of the good fruit tree (brought out by Treatise ① · concluding the use of the acceptance of non-arising). Having obtained the acceptance of non-arising and entered the bodhisattva's position, with the omniscience of all kinds he cuts off the afflictions and their habitual residues; the treatise-author gathers it in with a tree: 「種種因緣度一切眾生，如好果樹，多所饒益。」 tr. "By all kinds of causes and conditions he delivers all beings, like a good fruit tree, which gives much benefit."〔T25 0662c24〕—acceptance is not stopping to rest; acceptance is being able to give rise; the point of the fruit tree as a simile lies precisely in its not receiving for itself and benefiting others.

The nine knowledges of severance (a numbered term cited by Treatise ① · not a simile, recorded here as an appendix). Explaining one meaning of 「見」 tr. "seeing", Treatise ① says 「或知煩惱斷名為見，如九斷知。」 tr. "Or, knowing that the afflictions are severed is called seeing, as with the nine knowledges of severance."〔T25 0663b27〕 This is a citation of an Abhidharma numbered term, not a simile; this ledger records its position for identification and does not expand its numbers here.

IV. The Sūtra Passage Explained

The complete ledger of the five notes on the chapter title (the -1 step of the Shōgozō and Ishiyama · the Shōgozō text inconsistent between the head and the end of the chapter). Within the range of the chapter title,〔T25 0658c02〕 to〔T25 0658c03〕, there are five notes in all; this ledger records the full text of the original notes character by character (type=mod):

First, note 0658017: 「（大智度…六）十六字【大】，摩訶般若波羅蜜品第七十三遍學品【石】，不分卷【石】」 tr. "the sixteen characters (Great Wisdom… six) (Taishō); Mahāprajñāpāramitā, Chapter Seventy-three, the Chapter of Training in All (Ishiyama); fascicle not divided (Ishiyama)"; its type=orig version reads 「不分卷【石】，（（大智度…六））十六字＝（（摩訶般若波羅蜜品第七十三遍學品））十五字【石】」 tr. "fascicle not divided (Ishiyama); the sixteen characters ((Great Wisdom… six)) = the fifteen characters ((Mahāprajñāpāramitā, Chapter Seventy-three, the Chapter of Training in All)) (Ishiyama)". This note has no corresponding collation entry (a note kept in the list only; see Section VIII), so it is not seen in the complete ledger of ninety-one entries below; this ledger lists it separately here.

Second, note 0658018: 「論【大】，經論【聖】」 tr. "treatise (Taishō); sūtra-treatise (Shōgozō)"—the Shōgozō text, below 「大智度」 tr. "Great Wisdom-Crossing", reads the two characters 「經論」 tr. "sūtra-treatise".

Third, note 0658019: 「遍學品【大】，〔－〕【聖】」 tr. "Training in All (Taishō); omitted (Shōgozō)"—in the Shōgozō text the three characters of the chapter title, 「遍學品」 tr. "Training in All", are entirely missing.

Fourth, note 0658020: 「七十四【大】，七十四訖第七十五品上【宋】【元】，七十四品訖第七十五品上【宮】，七十三品訖第七十四品上【聖】」 tr. "seventy-four (Taishō); seventy-four ends; Chapter Seventy-five, first part (Song, Yuan); Chapter Seventy-four ends; Chapter Seventy-five, first part (Palace); Chapter Seventy-three ends; Chapter Seventy-four, first part (Shōgozō)"—the three Song, Yuan, and Palace texts all report for themselves the range they explain; the Shōgozō text reads 「七十三品訖第七十四品上」 tr. "Chapter Seventy-three ends; Chapter Seventy-four, first part", its chapter number constantly one less than the base text's.

Fifth, note 0658021: 「卷【大】，卷第【宮】」 tr. "fascicle (Taishō); fascicle, with the ordinal marker (Palace)".

Taking together the Ishiyama text's 「摩訶般若波羅蜜品第七十三遍學品」 tr. "Mahāprajñāpāramitā, Chapter Seventy-three, the Chapter of Training in All" and the Shōgozō text's 「七十三品訖第七十四品上」 tr. "Chapter Seventy-three ends; Chapter Seventy-four, first part", the two Shōgozō and Ishiyama texts both read 「七十三」 tr. "seventy-three" at the head of this chapter, one step below the base text, continuing without break the pattern of the -1 step consistent through the ledgers of Chapters 44 to 61.

The proof at the end of the fascicle: the Shōgozō text one step below at the head of the chapter and in step at its end (an inconsistency this ledger records specially). The collation entry at the end of the chapter〔T25 0664b25〕 reads, as it stands, 「習【大】｜習釋第七十四品上【聖】｜習釋七十三品竟【石】」 tr. "habitual residues (Taishō) | habitual residues; Explanation of Chapter Seventy-four, first part (Shōgozō) | habitual residues; End of the explanation of Chapter Seventy-three (Ishiyama)"—the Ishiyama text at the end of the fascicle still reads 「七十三品竟」 tr. "the end of Chapter Seventy-three", its -1 step persisting to the end of the chapter; while the Shōgozō text at the end of the fascicle reads 「釋第七十四品上」 tr. "Explanation of Chapter Seventy-four, first part", in step with the base text's chapter order, no longer one less. That is: the Shōgozō text's own reports of the chapter number at the two places, the head and the end of the same chapter, are inconsistent (one step below at the head, in step at the end). This is an internal inconsistency of the witness itself within the transmission layer of the base text; both sides are recorded together, recorded without judgement, and no reconciliation is made on its behalf. In addition, at the end of the chapter there is separately a note kept in the list only, 0664008, reading as it stands 「卷第八十六終【石】，卷末石山本有大智度論經卷第八十六之十字」 tr. "End of Fascicle Eighty-six (Ishiyama); at the end of the fascicle the Ishiyama-bon has the ten characters ‘Mahāprajñāpāramitā-upadeśa Sūtra, Fascicle Eighty-six’"; it too has no corresponding collation entry, and this ledger lists it separately in Section VIII.

The chapter title and the attributes of the table-of-contents layer on the side of the sūtra explained, T223 (independently re-checked by this ledger). The proper title in the body text of the sūtra explained, the Mahāprajñāpāramitā Sūtra, reads 「摩訶般若波羅蜜經遍學品第七十四」 tr. "Mahāprajñāpāramitā Sūtra, Training in All, Chapter Seventy-four"〔T08 0380b20〕, of the same name as this treatise's chapter title, without divergence—this chapter does not show variant names on the two sides such as Chapter 61's; their absence is recorded as it is. As for the table-of-contents layer, this ledger re-checked entry by entry the attributes of the table-of-contents markers of the three adjoining chapters: Chapter 73's displayed text 「73 三善品」 tr. "73 The Three Goods" has its attribute marked seventy-three, and this chapter's displayed text 「74 遍學品」 tr. "74 Training in All" has its attribute marked seventy-four—this chapter's attribute is exactly in step with the chapter order, and contains no divergence in itself; only the next chapter's displayed text 「75 三次品」 tr. "75 The Three Sequences" has its attribute marked seventy-six (skipping seventy-five), and the chapter after that, 「76 一念品」 tr. "76 One Thought", also has its attribute marked seventy-six, repeating it. This is a numbering flaw within the table-of-contents marker layer of the sūtra explained itself, unrelated to this chapter, of the same type as the one seen at Chapter 47, in which two chapters share the same attribute; recorded as it is, without forcing an explanation. A further point to discern: on the side of the sūtra explained the name of the next chapter reads 「三次品第七十五」 tr. "The Three Sequences, Chapter Seventy-five"〔T08 0383c12〕, while on this treatise's side the name of the next chapter reads 「次第學品第七十五」 tr. "Training in Sequence, Chapter Seventy-five"〔T25 0664b26〕—the names of the next chapter differ on the sūtra and treatise sides; this belongs to the matter of the next chapter; this ledger records its existence to make clear where this chapter's end boundary stops, and does not expand it here.

The separate attribution of three layers of quoting the sūtra (the treatise-author's own re-quotation of the sūtra text must not be confused with the sūtra text itself · read against one another in three directions, character by character, by this ledger). In this chapter's passage on ‘existent dharmas and non-existent dharmas’, the sūtra side and the treatise side, together with the self-quotation in this treatise's treatise section, differ in wording at the three places; this ledger reports them character by character:

First, the sūtra explained reads 「二是有法，不二是無法。」 tr. "Two is an existent dharma; not two is a non-existent dharma."〔T08 0383b21〕; second, this treatise's sūtra section reads 「二者是有法，不二者是無法。」 tr. "Two is an existent dharma; not two is a non-existent dharma."〔T25 0661b26〕; third, the treatise-author's own re-quotation in this treatise's treatise section reads 「二相是有，不二相是無。」 tr. "Two marks are existent; marks that are not two are non-existent."〔T25 0664a23〕. The three places differ from one another character by character: the sūtra explained has no character 「者」 tr. "zhe" (the nominalising particle), this treatise's sūtra section has the character 「者」 tr. "zhe", and the treatise-author's self-quotation changes 「者」 tr. "zhe" into 「相」 tr. "mark" and moves away the character 「法」 tr. "dharma". The 「適有」 tr. "as soon as there is" sentence of the same passage is likewise: the sūtra explained reads 「一切相皆是二，一切二皆是有法，適有有法便有生死」 tr. "All marks are two, all that is two is an existent dharma, as soon as there is the having of an existent dharma there is birth and death"〔T08 0383b25〕, while this treatise's sūtra section reads 「一切相皆是二，一切二皆是有法；適有法便有生死」 tr. "All marks are two; all that is two is an existent dharma; as soon as there is an existent dharma there is birth and death"〔T25 0661c01〕—the four characters 「適有有法」 tr. "as soon as there is the having of an existent dharma" of the sūtra explained are, in this treatise, the three characters 「適有法」 tr. "as soon as there is an existent dharma". Further, the sūtra explained's 「無有檀那波羅蜜乃至般若波羅蜜，無有道、無有果乃至無有順忍」 tr. "there is no dānapāramitā (written tanna) and so on up to prajñāpāramitā, no path, no fruit and so on up to no compliant acceptance"〔T08 0383b28〕 reads in this treatise's sūtra section 「當知二相者，無有檀波羅蜜乃至般若波羅蜜，無有道、無有果，乃至無有順忍」 tr. "it should be known that for a person of two marks there is no dānapāramitā (written tan) and so on up to prajñāpāramitā, no path, no fruit, and so on up to no compliant acceptance"〔T25 0661c04〕. The text of the treatise-author's self-quotation is neither the text of the sūtra explained nor the text of this treatise's sūtra section; the three each form their own version and cannot stand in for one another; this ledger attributes them separately throughout and does not let one of them serve for the rest.

The two sides' translated names of the six perfections (the sūtra explained writes 「檀那」 tr. "tanna" and 「禪那」 tr. "channa" · this treatise writes 「檀」 tr. "tan" and 「禪」 tr. "chan"). At its opening the sūtra explained lists the six perfections as 「檀那波羅蜜性中不動，尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜性中不動」 tr. "immovable within the nature of dānapāramitā (written tanna); immovable within the nature of śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā (written channa), and prajñāpāramitā"〔T08 0380b28〕, while this treatise's sūtra section in the same passage reads from 「檀波羅蜜性中不動」 tr. "immovable within the nature of dānapāramitā (written tan)" down to 「禪波羅蜜、般若波羅蜜性中不動」 tr. "immovable within the nature of dhyānapāramitā (written chan) and prajñāpāramitā"〔T25 0658c12 起段內〕—the sūtra explained writes the two-character 「檀那」 tr. "tanna" and 「禪那」 tr. "channa", this treatise the one-character 「檀」 tr. "tan" and 「禪」 tr. "chan"; the translated names of the other four perfections are entirely the same on both sides. This is the ordinary variation in character usage between two books of the same translator; recorded as it is, without judging which is correct.

A divergence of sentence division in the editorial punctuation layer (recorded as belonging to the punctuation layer, not the textual layer). In the passage on the four alternatives, this treatise's sūtra section has the seven characters 「有得，不以此四句。」 tr. "There is obtaining; only not by these four alternatives."〔T25 0658c27〕 all belonging to the Buddha's answer, and Subhūti's question below begins separately; while in the same passage of the sūtra explained the punctuation is the reverse: only the two characters 「有得」 tr. "there is obtaining"〔T08 0380c12〕 belong to the Buddha's answer, and the whole sentence 「不以此四句，世尊！云何有得？」 tr. "Not by these four alternatives—World-Honored One! How is there obtaining?"〔T08 0380c13〕 is assigned to Subhūti's question. That is: the five characters ‘not by these four alternatives’ are assigned to the Buddha's answer on this treatise's side and to Subhūti's question on the side of the sūtra explained. The Chinese-character streams of the two sides are entirely the same; what differs is only the position of quotation marks and punctuation; this is a divergence of the editorial punctuation layer of the base texts, not a textual variation; this ledger records it as it is, without deciding on anyone's behalf which is the correct reading. Further, the difference between the sūtra explained's 「非所有、非無所有，無諸戲論是名得道。」 tr. "Neither something existent nor nothing existent, without any kind of idle discourse this is named obtaining the path."〔T08 0380c14〕 and this treatise's 「非所有、非無所有，無諸戲論，是名得道。」 tr. "Neither something existent nor nothing existent, without any kind of idle discourse: this is named obtaining the path."〔T25 0658c28〕 likewise lies only in one comma, and belongs equally to the punctuation layer.

The control group of four strings for the complete collation (actual counts reported in each direction · no negative proposition set up on zero hits). This ledger scanned the two files T25n1509 and T08n0223 independently and in full by Chinese-character stream, and reports actual counts in both directions: 「菩薩摩訶薩遍學諸道，得入菩薩位」 tr. "the bodhisattva-mahāsattva trains in all the paths, and obtains entry into the bodhisattva's position": T25 twice〔T25 0659b08〕〔T25 0659b25〕 / T08 twice〔T08 0381a24〕〔T08 0381b13〕; 「是八人若智若斷，是菩薩無生法忍」 tr. "whether knowledge or severance, that of this person of the eight is the bodhisattva's acceptance of the non-arising of dharmas": T25 once〔T25 0659c05〕 / T08 once〔T08 0381b23〕; 「非所有、非無所有，無諸戲論」 tr. "neither something existent nor nothing existent, without any kind of idle discourse": T25 once〔T25 0658c28〕 / T08 once〔T08 0380c14〕; 「菩薩摩訶薩應生一切道種淨智」 tr. "the bodhisattva-mahāsattva should give rise to all the knowledge of the kinds of paths that is pure": T25 once〔T25 0659c15〕 / T08 once〔T08 0381c04〕. For the four strings the counts on the two sides are equal string by string, and the correspondence is unique; they can serve as anchors for reading this chapter's sūtra section against the sūtra explained. In addition, one string that is not unique is recorded to make clear the boundary of the control group: 「乾慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地」 tr. "the ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground": T25 twice (once in this chapter, once in Fascicle 88) / T08 twice (once in this chapter, once in the later text); on both sides it is not unique, and it is not taken as an anchor.

The range of this chapter on the side of the sūtra explained and the number of its collation notes (not expanded · the gap recorded). On the side of the sūtra explained the range of this chapter starts from〔T08 0380b20〕 (the chapter title) and ends before〔T08 0383c12〕 (the table-of-contents marker of the next chapter, "The Three Sequences", Chapter Seventy-five). The complete entry-by-entry reconciliation of the collation entries within that range has not been expanded by this ledger (only the chapter title, the attributes of the table-of-contents layer, and the collation strings above have been checked character by character); that it has not been expanded is recorded as it is, and estimates are not made to pass for counts.

V. The Prajñā Eye

The eye of this chapter lies in 「遍」 tr. "in all" and 「不證」 tr. "not realising" being established at the same time—training in all the paths and not taking the fruits of the paths, knowing all the grounds and not dwelling in the positions of the grounds. Its meaning can be summarised in five layers.

First, because immovable, therefore not receiving. The whole chapter starts from one question: why the bodhisattva practising a deep dharma does not receive the retribution. The Buddha's answer lies not in meritorious practice but in the place where he rests: 「是菩薩摩訶薩，諸法性中不動故。」 tr. "Because this bodhisattva-mahāsattva is immovable within the nature of dharmas."〔T25 0658c10〕 And the nature is precisely being without anything existent: 「是諸法性即是無所有」 tr. "the nature of these dharmas is precisely without anything existent"〔T25 0658c19〕. Treatise ① determines it with five names: 「諸法性者，無所有、畢竟空，如、法性、實際。菩薩定心安住是中不動。」 tr. "The nature of dharmas is without anything existent, ultimate emptiness, suchness, the nature of dharmas, the limit of reality. The bodhisattva's concentrated mind rests securely in this and is immovable."〔T25 0661c15〕—not receiving the retribution is not not making the cause; it is that the place where he rests from the first has no one who receives; this is why the treatise-author, below Subhūti's exclamation, adds a sentence: 「是菩薩為大利故，不受小報。」 tr. "This bodhisattva, for the sake of great benefit, does not receive small retribution."〔T25 0661c13〕

Second, obtaining the path does not lie in the four alternatives. Something existent and nothing existent cross to make four alternatives; by each alternative there is no obtaining, and yet the path still has obtaining: 「有得，不以此四句。」 tr. "There is obtaining; only not by these four alternatives."〔T25 0658c27〕 Its mark lies only in parting from idle discourse: 「非所有、非無所有，無諸戲論，是名得道。」 tr. "Neither something existent nor nothing existent, without any kind of idle discourse: this is named obtaining the path."〔T25 0658c28〕 Treatise ① judges why none of them obtains in only nine Chinese characters, 「所有、無所有，二俱有過」 tr. "something existent and nothing existent both have fault"〔T25 0661c26〕, and then directly sets up 「實有得道法，但不以是四句。」 tr. "There really is a dharma of obtaining the path, only not by these four alternatives."〔T25 0662a03〕—the refuting of the four alternatives is not refuting the path; it is refuting the grasping route to obtaining the path.

Third, the boundary of idle discourse lies in the one who grasps, not in the object. What this chapter lists as idle discourse extends to the four truths, the absorptions, the factors of the path, the fruits, the ten grounds, the dharmas of the Buddha, the omniscience of all kinds, and so on up to the cutting off of all the afflictions and their habitual residues—there is almost no dharma not within it. If idle discourse were determined by the object, then the dharmas of the Buddha would all become idle discourse; so the Buddha himself explains its boundary: 「性不戲論性，無性不戲論無性」 tr. "nature does not make idle discourse about nature; non-nature does not make idle discourse about non-nature"〔T25 0659a23〕, and Treatise ① extends it: 「自性不能戲論自性。」 tr. "Self-nature cannot make idle discourse about self-nature."〔T25 0662a16〕 Idle discourse does not lie in the dharma; it lies in that one thought, 「我當」 tr. "I shall", which arises upon the dharma: here the sūtra text marks 「是為戲論」 tr. "this is idle discourse" passage by passage, seventeen passages in all, and in the last eight passages every sentence reads 「我當過」 tr. "I shall pass beyond", 「我當具足」 tr. "I shall fulfil", 「我當入」 tr. "I shall enter", 「我當得」 tr. "I shall obtain", 「我當斷」 tr. "I shall cut off"; its sickness lies precisely in 「我當」 tr. "I shall". So the remedy is not not cultivating; it is 「菩薩摩訶薩應行無戲論般若波羅蜜」 tr. "the bodhisattva-mahāsattva should practise the prajñāpāramitā that is without idle discourse"〔T25 0659a26〕.

Fourth, training in all is precisely why not realising is possible. All three paths are blocked and then training in all is spoken of (「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位。」 tr. "Not by the śrāvaka path, not by the pratyekabuddha path, not by the Buddha path does he obtain entry into the bodhisattva's position; the bodhisattva-mahāsattva trains in all the paths and obtains entry into the bodhisattva's position."〔T25 0659b07〕); its rationale lies in the simile of the person of the eight: the path of the fruit arises first while the fruit is not yet obtained. The treatise-author further makes clear ‘entering and not clinging’ with the simile of visiting the prison: 「如人親親繫獄故，入而看之，亦不與同著杻械。」 tr. "It is as a person whose kinsman is held in prison goes in to see him, and yet does not wear the shackles together with him."〔T25 0662b13〕 Training in all does not conflict with not realising precisely because training is entering its path and realising is receiving its fruit, and the two matters are from the first not the same. And what the two vehicles obtain is, in the bodhisattva's share, not discarded either: 「是八人若智若斷，是菩薩無生法忍」 tr. "whether knowledge or severance, that of this person of the eight is the bodhisattva's acceptance of the non-arising of dharmas"〔T25 0659c05〕—the same knowledge and severance are the fruit for them and acceptance here; Treatise ① ties down the reason, saying 「二乘人於諸佛菩薩智慧得少氣分」 tr. "the people of the two vehicles obtain a small share of the wisdom of the buddhas and bodhisattvas"〔T25 0662b16〕, and further judges the division between them by the number of truths: 「聲聞人以四諦得道，菩薩以一諦入道。」 tr. "The śrāvaka obtains the path by the four truths; the bodhisattva enters the path by one truth."〔T25 0662b24〕

Fifth, cultivating the signless is precisely cultivating the breaking of dharmas. The last passage starts from the question 「云何修無相是修般若」 tr. "How is cultivating the signless cultivating prajñā?"; the Buddha answers with the general formula 「修諸法壞，是修般若波羅蜜。」 tr. "To cultivate the breaking of dharmas is to cultivate prajñāpāramitā."〔T25 0661a04〕, and then lists dharma by dharma throughout. Its explanation comes down on the one character 「念」 tr. "thinking": 「不念有色法，是修般若波羅蜜」 tr. "not thinking that there are dharmas of form is cultivating prajñāpāramitā"〔T25 0661b14〕; conversely, 「是人著法，不行檀波羅蜜乃至般若波羅蜜。」 tr. "This person clings to dharmas and does not practise dānapāramitā and so on up to prajñāpāramitā."〔T25 0661b20〕 It further says: 「如是著者，無有解脫、無有道、無有涅槃。」 tr. "For one who clings thus there is no liberation, no path, no nirvāṇa."〔T25 0661b21〕 Treatise ① illustrates with the parts of a cart and a wheel that its 「壞」 tr. "breaking" is not destroying; see Section III; and the judgement of the whole chapter is further gathered in with existent and non-existent dharmas: 「二者是有法，不二者是無法。」 tr. "Two is an existent dharma; not two is a non-existent dharma."〔T25 0661b26〕 It continues, pushing it on through the pervasiveness of two marks: 「一切相皆是二，一切二皆是有法；適有法便有生死」 tr. "All marks are two; all that is two is an existent dharma; as soon as there is an existent dharma there is birth and death"〔T25 0661c01〕. Grasping at marks makes two; making two makes existence; with existence there is birth and death—so the end of this chapter still returns to that very first sentence, 「諸法性中不動」 tr. "immovable within the nature of dharmas". As for being immovable without falling into the view of permanence, Treatise ① sets up a separate question and answer to guard it: 「真無生者，滅諸觀、語言道斷，觀一切法如涅槃相」 tr. "true non-arising is the cessation of all contemplations, the way of words cut off, contemplating all dharmas as having the mark of nirvāṇa"〔T25 0662c18〕, 「從本已來常自無生，非以智慧觀故令無生。」 tr. "From the very beginning they have always been of themselves without arising; it is not that they are made to be without arising by contemplation with wisdom."〔T25 0662c19〕

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has, from the first, no tradition of complete line-by-line commentaries; the ancient masters' citations and explanations, as the facts stand, lean on parts only. The actual situation of the ancient masters' re-reading of this chapter: Jizang's commentary, explaining the sūtra explained, has a complete dedicated chapter, while Huiying's commentary, explaining this treatise, lacks an explanation because the surviving part of his book does not reach this section; Junzheng's book has zero hits; the two characters 「遍學」 tr. "training in all" seen in the Tiantai books, their scene structure checked entry by entry, are all words of that school's own classification of the teachings, not citations of this chapter. Each master is recorded in turn.

Jizang's Commentary on the Larger Sūtra (X24n0451) · a line-by-line commentary on the whole section of this chapter. His commentary on the "Training in All" chapter of the sūtra explained begins〔X24n0451 0327a07〕 (the chapter title in the body, 「遍學品第七十四」 tr. "Training in All, Chapter Seventy-four", directly following the place where the commentary on Chapter 73, "The Three Goods", ends) and ends〔X24n0451 0328a01〕 (before the title of the next chapter, 「三次品第七十五」 tr. "The Three Sequences, Chapter Seventy-five"); the general table of contents at the head of the fascicle also reads 「遍學品第七十四」 tr. "Training in All, Chapter Seventy-four"〔X24n0451 0195c11〕; the general table of contents and the chapter title in the body bear the same name, and its chapter number is entirely the same as the base text's, with no -1 step seen. This ledger's character-by-character citations are all tied to the body text, not to the general table of contents.

At the opening Jizang at once outlines its position and its reason: 「此下第二，上明菩薩正行及方便具足，亦名菩薩遍學諸道。」 tr. "From here down is the second: above, it made clear the bodhisattva's right practice and the completeness of skilful means; this is also named the bodhisattva's training in all the paths."〔X24n0451 0327a08〕 Next he explains the cause of training in all, bringing it home to transforming others: 「所以須遍學者，欲以遍化故也。」 tr. "The reason one must train in all is that one wishes thereby to transform all."〔X24n0451 0327a09〕 And he takes the Buddha's ascetic practice as a comparison: 「善不學知二乘，何由得化他？如不苦行六年，何由得伏外道耶？」 tr. "If one does not train in and know the two vehicles well, how can one transform others? Had he not practised austerities for six years, how could he have subdued those of the outside paths?"〔X24n0451 0327a09〕—explaining by 「遍化」 tr. "transforming all" the term 「遍學」 tr. "training in all" is a position of Jizang's own, differing in focus from this treatise, which sets up the cause of training in all with 「六波羅蜜未具足故，不能用佛道」 tr. "because the six perfections are not yet complete, he cannot use the Buddha path"〔T25 0662a27〕; the two accounts are recorded together, each tied to its own author.

His outline divides this chapter into four: 「品為四：第一乘前品，歎菩薩方便具足，不受世間果報；第二明離諸戲論故，得入菩薩位，得出世間果；第三明菩薩遍學諸道；第四明種種智，勸發心脩行。」 tr. "The chapter is in four: the first carries on from the previous chapter, praising the bodhisattva's skilful means as complete, not receiving worldly retribution; the second makes clear that by parting from all idle discourse one obtains entry into the bodhisattva's position and obtains the world-transcending fruit; the third makes clear the bodhisattva's training in all the paths; the fourth makes clear the knowledge of all kinds, exhorting to arouse the mind and cultivate practice."〔X24n0451 0327a11〕—these four divisions are not tied to this treatise's format of one sūtra section and one treatise section (what Jizang outlines is the sūtra text, not the treatise text); this ledger records it as an ancient master's outline of the sūtra explained, and does not carry it over as an outline of this treatise. His explanation of the first division says 「菩薩行六度，能作無所得行，故不受有所得果，所以可歎。」 tr. "The bodhisattva practises the six perfections and can perform the practice with nothing to be attained; therefore he does not receive a fruit with something to be attained, and this is why he is to be praised."〔X24n0451 0327a16〕 Explaining the Buddha's answer, he says 「以菩薩能於正法性中行，其心不為諸見所動」 tr. "because the bodhisattva can practise within the right nature of dharmas, his mind is not moved by any views"〔X24n0451 0327a20〕.

On the difficulty of ‘training in all and yet not becoming the two vehicles’, Jizang sets up a separate question and answer: 「若菩薩學二乘不作二乘者，二乘者二乘，學二乘亦不作二乘也。」 tr. "If the bodhisattva trains in the two vehicles without becoming the two vehicles: those of the two vehicles are the two vehicles; training in the two vehicles does not make one the two vehicles either."〔X24n0451 0327b12〕 He further asks himself why the sūtra text says 「生」 tr. "give rise to" and not 「學」 tr. "train in": 「問：但應云學二乘，何故文云生耶？答：學二乘觀即有二乘，有二乘觀心生故云也。」 tr. "Question: it ought only to say ‘train in the two vehicles’; why does the text say ‘give rise to’? Answer: when one trains in the contemplation of the two vehicles, there are the two vehicles; because the mind of the contemplation of the two vehicles arises, it says so."〔X24n0451 0327b13〕 On the two characters 「直過」 tr. "passes straight through", his explanation says 「二乘與菩薩所行懸遠，故云直過。」 tr. "What the two vehicles and the bodhisattva practise are far apart; so it says ‘passes straight through’."〔X24n0451 0327c02〕

On the character in 「道種淨智」 tr. "the knowledge of the kinds of paths that is pure" that is 「淨」 tr. "pure", Jizang's gloss and this treatise go by different roads: 「而言淨智者，此智畢竟淨，異二乘取證不淨也。」 tr. "It is called pure knowledge because this knowledge is ultimately pure, unlike the impurity of the two vehicles' taking realisation."〔X24n0451 0327c15〕 He further says: 「菩薩遍知諸道而未曾有知，故是淨也。」 tr. "The bodhisattva knows all the paths throughout and yet has never had any knowing; therefore it is pure."〔X24n0451 0327c16〕—this treatise explains 「淨道種智」 tr. "pure knowledge of the kinds of paths" only by its content (rightly knowing the features of dharmas, distinguishing the causes and fruits of the six destinies), and does not set up a gloss by 「異二乘取證」 tr. "unlike the two vehicles' taking realisation"; Jizang's gloss is an addition by an ancient master, not the explicit text of this treatise; attributed separately, as it is.

On why 「乃至無有順忍」 tr. "and so on up to no compliant acceptance" at the end of the chapter stops at the dharma of acceptance, Jizang's answer shares its conclusion with the answer of this treatise's Treatise ①, but cites a different version: 「大小乘經皆說煗頂退，故不說也。」 tr. "The sūtras of both the Great and the Small Vehicle all say that warmth and the summit retreat; therefore it is not spoken of."〔X24n0451 0327c22〕 He further records one divergent position and distinguishes it: 「成論人云處已不退，恐非正大小乘義也，以忍法不退故說也。」 tr. "The people of the Treatise on the Establishment of Truth say that at this stage one already does not retreat; this is probably not the correct meaning of either the Great or the Small Vehicle; it is spoken of because the dharma of acceptance does not retreat."〔X24n0451 0327c23〕—this treatise's Treatise ① reads 「聲聞法中亦說頂墮，摩訶衍亦說頂墮」 tr. "within the śrāvaka Dharma it is also said that there is the summit-fall, and the Mahāyāna also says that there is the summit-fall"〔T25 0664b15〕, of the same purport as Jizang's 「大小乘經皆說煗頂退」 tr. "the sūtras of both the Great and the Small Vehicle all say that warmth and the summit retreat"; as for the position of the school of the Treatise on the Establishment of Truth, this treatise does not touch on it; it is seen only in Jizang; this ledger records it as a divergent explanation added by an ancient master, and makes no reconciliation on anyone's behalf.

Huiying's Commentary (X46n0791) · no explanation of this chapter (not the accident of a zero hit). This ledger independently scanned that file in full by Chinese-character stream: the four strings 「遍學品」 tr. "Training in All", 「釋遍學」 tr. "explaining training in all", 「種善根品」 tr. "Planting Roots of Goodness", and 「次第學品」 tr. "Training in Sequence" all have zero hits; re-checking the end of its surviving text: the last heading is 「釋大方便品第六十九」 tr. "Explanation of ‘The Great Skilful Means’, Chapter Sixty-nine"〔X46n0791 0916c15〕, and the text of the whole file stops at 0917b12. That is: the surviving part of Huiying's commentary stops at the section of Chapter 69, and Chapter 74 lies far beyond it; hence there is no explanation—it is not that he commented without explaining, nor is it an oversight of this ledger's search; recorded as it is. Recorded in addition: the two characters 「遍學」 tr. "training in all" are seen in four other places in that file (0805c22, 0859c07, 0860b14, 0860c11); this ledger checked their contexts place by place, and all are wording of the discussion of the three gates of liberation and of the passages exhorting training in the "First Chapter", unrelated to this chapter's 「遍學諸道」 tr. "trains in all the paths"; they are not taken as commentarial evidence for this chapter.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as it is). The four strings 「遍學」 tr. "training in all", 「遍學品」 tr. "Training in All", 「三善品」 tr. "The Three Goods", and 「三次品」 tr. "The Three Sequences", searched back through the Chinese-character stream of the whole file, have zero hits string by string. This book is in the form of essentials of the doctrines of the Four Treatises, not a chapter-by-chapter running commentary on the text; the zero hits are due to its genre and are not a defect, nor are the zero hits used to infer back that Junzheng has no bearing on the meaning of this chapter.

In the Tiantai books, the hits for 「遍學」 tr. "training in all" are all the same in name and different in meaning (scene structure checked entry by entry by this ledger). This ledger independently scanned five books in full: the Profound Meaning of the Lotus (T33n1716), once〔T33 0707b13〕; the Annotations on the Profound Meaning of the Lotus (T33n1717), twice〔T33 0861b22〕〔T33 0938b11〕; the Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912), once〔T46 0173c20〕; the Great Calming and Contemplation (T46n1911), zero; the Explanation of the Graded Dharma-Gates of Dhyānapāramitā (T46n1916), zero. Checking the scene structure entry by entry: the three occurrences in the two T33 files all belong to the phrase 「四門遍學」 tr. "training in all through the four gates", a technical term of that school's own, within the Tiantai framework of the classification of the teachings, for the thorough study of the four gates of the four teachings; the one occurrence in T46n1912 reads 「自他始終須遍學故」 tr. "because, for self and others, from beginning to end, one must train in all", belonging to the teaching that what is trained in under the four truths of the Distinct teaching is immeasurable. Who speaks, to whom, within what framework, and what is gone through in all—in these four items they differ item by item from this treatise's ‘the bodhisattva trains in all the paths and yet does not use them to enter the position’; judged to be the same in name and different in meaning, not citations of this chapter; recorded as it is, without judging whether or not they inherit from it.

VII. Cross-reading and Further Resonances

The lines of meaning of this chapter that carry on before and after are five; all are recorded in this section, without settling the reading on anyone's behalf.

First, the continuation of the preceding chapter, "Planting Roots of Goodness", Chapter Seventy-three (a hard link · the source of the treatise-author's own re-quotation). Treatise ① at its very opening begins by taking up the Buddha's words, reading 「菩薩行六波羅蜜，不受世間果報。」 tr. "The bodhisattva practises the six perfections and does not receive worldly retribution."〔T25 0661c10〕—this 「佛說」 tr. "the Buddha said" does not point to this chapter's sūtra section (this chapter's sūtra section reads 「行是深法，亦不受果報」 tr. "practises this deep dharma, and yet does not receive the retribution"), but to the end of the preceding chapter: the treatise section of the preceding chapter reads 「布施若多、若少，不受世間果報，但欲救度一切眾生故。」 tr. "Whether his giving is much or little, he does not receive worldly retribution; it is only because he wishes to rescue and deliver all beings."〔T25 0658b13〕 That is, the treatise-author takes the last sentence of the preceding chapter as the occasion for this chapter, and here the two chapters are directly joined. Subhūti's exclamation also springs from this; Treatise ① takes it up, saying 「是菩薩大智慧成就，行是深法，能作因而不受果。」 tr. "This bodhisattva's great wisdom is accomplished; practising this deep dharma, he can make the cause and yet does not receive the fruit."〔T25 0661c11〕

Second, the joining onto the next chapter, "Training in Sequence", Chapter Seventy-five (this treatise's own testimony · with 「順忍」 tr. "compliant acceptance" as the hinge). This chapter ends at the close of the passage at〔T25 0664b23〕, and the next chapter, "Training in Sequence", Chapter Seventy-five, begins〔T25 0664b26〕. The sūtra text of this chapter's last sentence reads 「當知二相者，無有檀波羅蜜乃至般若波羅蜜，無有道、無有果，乃至無有順忍」 tr. "it should be known that for a person of two marks there is no dānapāramitā (written tan) and so on up to prajñāpāramitā, no path, no fruit, and so on up to no compliant acceptance"〔T25 0661c04〕, and the opening of the next chapter at once takes this as the starting point of its question: 「若有法相者，尚不得順忍，何況得道！」 tr. "If there is the mark of dharmas, one still does not obtain compliant acceptance—how much less the path!"〔T25 0664b27〕—the two characters 「順忍」 tr. "compliant acceptance" are the hinge of the two chapters; this chapter gathers in with them, the next chapter starts with them, joined without a gap.

Third, this treatise's pointers to other chapters (recorded by the treatise-author himself · three places). First, Treatise ① refutes impermanence as fixed and real, tying it to the passage "Refuting Impermanence" in the earlier text of this treatise〔T25 0662a12〕; second, Treatise ①, explaining that the bodhisattva, seeking with the wisdom-eye the real and fixed mark of arising and ceasing, finds it unfindable, says 「菩薩以慧眼求生滅實定相不可得，如先〈破生品〉中說。」 tr. "The bodhisattva, seeking with the wisdom-eye the real and fixed mark of arising and ceasing, finds it unfindable, as was said earlier in ‘Refuting Arising’."〔T25 0662c07〕; third, Treatise ①, explaining that all dharmas are signless and one should not train in marks, says 「破相事，如〈問相品〉中說。」 tr. "The matter of breaking marks is as said in ‘Asking about Marks’."〔T25 0663c18〕. The earlier text of this treatise pointed to at the three places has not been expanded and re-checked by this ledger; that it has not been expanded is recorded as it is.

Fourth, a citation of scripture (Treatise ① cites the Sūtra of Turning the Wheel of the Dharma in one place). Treatise ①, explaining the difference between 「知」 tr. "knowing" and 「見」 tr. "seeing", cites one party's position and ties its ground to a sūtra: 「定心名為見，定、未定通名為知。」 tr. "The concentrated mind is called seeing; the concentrated and the unconcentrated alike are called knowing."〔T25 0663b23〕 Directly below it cites the sūtra text, reading 「苦諦知已應見，知已分別知」 tr. "the truth of suffering, having been known, should be seen; having been known, it is known by discrimination"〔T25 0663b25〕, tying the four matters—to be seen, to be cut off, to be realised, to be cultivated—separately to the four truths. This is this chapter's only citation of another sūtra as evidence; the name of the sūtra cited is seen in the treatise text, and this ledger records its position; its character-by-character collation against the current texts has not been expanded, and the gap is recorded as it is.

Fifth, three bundles of other parties' explanatory words (within Treatise ① · not the words of this treatise's author). Apart from the treatise-author's own words, Treatise ① preserves separately three bundles of the words of other parties; this ledger records their positions and their nature, without judging on anyone's behalf which is correct: first, the one instance of 「論者言」 tr. "The treatise-author says"〔T25 0662c02〕 and the one instance of 「又復言」 tr. "It is further said"〔T25 0662c03〕, both explaining the acceptance of non-arising, set side by side as three explanations with the one the treatise-author ties to the Buddha's own words in a later chapter; second, 「有人言」 tr. "someone says" explaining the four alternatives of knowing and seeing〔T25 0663b18 起段〕; third, 「有人言」 tr. "someone says" explaining why the dharma of the summit, though it does not fall, is not spoken of〔T25 0664b16 起段〕. All three bundles appear in the format of citation and do not enter the ranks of the treatise-author's own words; attributed separately as they are, recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 86 of the Mahāprajñāpāramitā-upadeśa〔T25 0658c02–0664b26〕 (the main text of the chapter body begins from the chapter title〔T25 0658c02〕 and ends at the close of the passage 「若人見色、修道尚無，何況能得修須陀洹果乃至斷煩惱習！」 tr. "If a person sees form, even cultivating the path is lacking; how much less can he obtain the cultivation of the fruit of the srota-āpanna, and so on up to the cutting off of the afflictions and their habitual residues!"〔T25 0664b23〕, and the next chapter, "Training in Sequence", Chapter Seventy-five, begins〔T25 0664b26〕). The list of collation notes of the working base text transmits the base readings and the variant readings of each text in the CBETA collation entries, and the main text follows the base reading.

The witness layer (seven versions · the negative result recorded specially). This ledger independently counted, entry by entry over this chapter's ninety-one collation entries, the number of occurrences of each witness: 【大】 ninety-one (of which eighty-eight entries are lem, and in the other three, at the places of CBETA emendation, it falls back to rdg), 【宮】 forty-two, 【宋】 thirty-six, 【聖】 thirty-one, 【石】 thirty, 【元】 twenty-eight, 【明】 twenty-eight; and in the CBETA emendation layer, 【CB】 three and 【麗-CB】 three. This chapter has no independent occurrences of other witnesses such as 【磧】—not an oversight of the scan; within the range of this chapter there really are none; recorded as a negative result, as it is. Further: the count of the Palace edition in this chapter (forty-two) stands first among the variant texts and is higher than that of the Song edition (thirty-six), differing from Chapter 61, where the Shōgozō text stands first; this is the actual state of this chapter, and no agreement with the earlier chapter is forced.

Five star entries (all within the chapter · zero across chapters · listed separately and their type recorded). Scanning the range of this chapter independently and in full by the corresp attribute of the collation entries, this ledger obtains five star re-citation entries (the same variant reading recurring in the text and sharing one note), marked with each entry in the table below; their targets belong to four notes—0659002〔T25 0659b07〕「不／非」 tr. "not / non-" twice, 0661004〔T25 0661a18〕「修／闕」 tr. "cultivate / lacking" once, 0661009〔T25 0661b15〕「有／闕」 tr. "existent / lacking" once, 0662013〔T25 0662c22〕「生／生法」 tr. "arising / the arising of dharmas" once. The anchors of the five and their target notes all fall within the range of this chapter. This ledger further scanned in full in the reverse direction: outside the range of this chapter there is nothing else that takes a note of this chapter as its target, nor does any note of this chapter point to another chapter—zero stars across chapters〔not found〕. This is of a different type from Chapters 56 and 61, which also have stars across chapters; recorded as it is, without forcing an explanation of the difference.

Two notes kept in the list only (the note layer and the app layer not matching · listed separately). This ledger independently reconciled the note numbers against the anchors of the collation entries: within the range of this chapter there are eighty-six notes of type="mod", of which eighty-four each have a corresponding collation entry (of the ninety-one entries, eighty-four correspond one to one, five are stars sharing another note, and two are entries of the CBETA emendation layer without numbered notes), and two further notes have no corresponding collation entry; they are listed separately one by one, as the base text has them: first, note 0658017〔T25 0658c02〕, the full account of the versions of the chapter title (for the full text see Section IV); second, note 0664008〔T25 0664b25 下〕, 「卷第八十六終【石】，卷末石山本有大智度論經卷第八十六之十字」 tr. "End of Fascicle Eighty-six (Ishiyama); at the end of the fascicle the Ishiyama-bon has the ten characters ‘Mahāprajñāpāramitā-upadeśa Sūtra, Fascicle Eighty-six’". Both belong to records of the layer of the chapter title and of the fascicle order of the editions, and have nothing to do with the doctrinal text of this chapter; because they do not enter the list of collation entries, they are not seen in the complete ledger of ninety-one entries, and this ledger lists them separately to supply them.

Interlinear notes (type="rest") zero · nested collation entries zero (recorded as it is). Counting independently the type attributes of all the notes within the range of this chapter, this ledger finds only the two types orig / mod, eighty-six each; no interlinear-note entry of type="rest" is seen〔not found〕—a different type from Chapter 61's two interlinear notes. Further, scanning the structure of the ninety-one collation entries one by one, no case of a nested collation entry is detected〔not found〕; all ninety-one entries have the standard single-layer structure.

Three CBETA emendation entries (【CB】【麗-CB】 · their type recorded specially). The three emendation entries of this chapter contain, as they stand, bracketed page numbers: 〔T25 0660a28〕「念處（K14n0549_p1356a09）（T25n1509_p0337c07）【CB】【麗-CB】｜處念【大】」 tr. "foundations of mindfulness (with its two cross-reading annotations) (CBETA; Korean Canon–CBETA) | of mindfulness the foundations (Taishō)", 〔T25 0662c15〕「倒（K14n0549_p1359c13）【CB】【麗-CB】｜到【大】｜倒【宮】」 tr. "inverted (with its cross-reading annotation) (CBETA; Korean Canon–CBETA) | arrived (Taishō) | inverted (Palace)", 〔T25 0662c28〕「為（K14n0549_p1360a04）【CB】【麗-CB】｜無【大】」 tr. "for (with its cross-reading annotation) (CBETA; Korean Canon–CBETA) | without (Taishō)". All three are of the type in which CBETA corrects the base text on the basis of the Korean Canon; their lem is not the 【大】 base reading, and the 【大】 base reading falls back to rdg; hence the ninety-one occurrences of 【大】 in the witness count above include the rdg side of these three entries; the method of counting is recorded as it is.

Table of book numbers and book titles (taken character by character from the <title level="m"> of each file's base text). T25n1509, the Mahāprajñāpāramitā-upadeśa (the base text); T08n0223, the Mahāprajñāpāramitā Sūtra (the sūtra explained); X24n0451, the Commentary on the Larger Sūtra (Jizang); X46n0791, the Commentary (Huiying); X46n0784, the Profound Meaning of the Four Mahāyāna Treatises (Junzheng); T33n1716, the Profound Meaning of the Lotus (Zhiyi); T33n1717, the Annotations on the Profound Meaning of the Lotus (Zhanran); T46n1911, the Great Calming and Contemplation (Zhiyi); T46n1912, the Supporting Practice and Broad Resolution of Calming and Contemplation (Zhanran); T46n1916, the Explanation of the Graded Dharma-Gates of Dhyānapāramitā (Zhiyi). Every book title in this table was retaken character by character by this ledger from the <title level="m"> of that file's base text, not copied over from other ledgers. The locs of the three files of the Supplement to the Canon are all taken from the lb of ed="X" (the R reprint lb of X24n0451 and X46n0791 is not adopted), and are not mixed with the locs of the Taishō canon.

Complete collation ledger (all ninety-one entries reconciled · transmitted as the base text has them). Below they are transmitted as the working base text has them—this chapter's collation notes total ninety-one entries; this ledger also independently rescanned by the start anchors of the collation entries and likewise obtained ninety-one, and matched them entry by entry with the list of the working base text in the order of appearance in the base text: the locs of all ninety-one entries are identical, with zero misplacement. The collation entries are listed in full in the order of their appearance in the original book, including the five star re-citation entries (with the target note number and target loc marked with each entry); the several places bearing on the chapter title and the fascicle title are recorded with each entry. The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:

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

〔T25 0658c02〕論【大】｜經論【聖】 (chapter title · below 「大智度」 tr. "Great Wisdom-Crossing")
〔T25 0658c02〕遍學品【大】｜〔－〕【聖】 (chapter title · in the Shōgozō text the three characters of the chapter name entirely missing)
〔T25 0658c02〕七十四【大】｜七十四訖第七十五品上【宋】【元】｜七十四品訖第七十五品上【宮】｜七十三品訖第七十四品上【聖】 (chapter title · the Shōgozō text one step below)
〔T25 0658c03〕卷【大】｜卷第【宮】
〔T25 0658c07〕【經】【大】｜〔－〕【宋】【宮】【聖】 (the marker at the start of the sūtra section)
〔T25 0658c20〕法【大】｜法中【石】
〔T25 0659b01〕不【大】｜〔－〕【聖】
〔T25 0659b07〕不【大】｜非【石】
〔T25 0659b07〕不【大】｜非【石】 (star · corresp→note(0659002) = 〔T25 0659b07〕 · a note shared at the same anchor within the chapter)
〔T25 0659b07〕不【大】｜非【石】 (star · corresp→note(0659002) = 〔T25 0659b07〕 · a note shared at the same anchor within the chapter)
〔T25 0659b10〕位【大】｜位亦【石】
〔T25 0659c05〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0659c14〕世尊【大】｜〔－〕【聖】
〔T25 0659c16〕道【大】｜〔－〕【宮】
〔T25 0659c16〕種【大】｜種智【宋】【宮】
〔T25 0659c18〕他【大】｜他人【石】
〔T25 0659c22〕知【大】｜如【聖】
〔T25 0659c25〕犍【大】｜揵【宋】【元】【明】【宮】｜乾【石】
〔T25 0660a13〕道【大】｜〔－〕【元】【明】
〔T25 0660a14〕善【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0660a22〕相【大】｜性【石】
〔T25 0660a22〕有【大】｜〔－〕【聖】
〔T25 0660a23〕是【大】｜示【明】
〔T25 0660a25〕有【大】｜謂【石】
〔T25 0660a28〕念處（K14n0549_p1356a09）（T25n1509_p0337c07）【CB】【麗-CB】｜處念【大】 (CBETA emendation)
〔T25 0660b03〕以【大】｜以是【元】【明】【石】
〔T25 0660b12〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0660b14〕掉【大】｜調【石】
〔T25 0660b24〕學【大】｜〔－〕【宮】
〔T25 0660c01〕相【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0660c03〕相【大】｜〔－〕【宋】【宮】
〔T25 0660c05〕相【大】｜相三昧相【石】
〔T25 0660c06〕畏【大】｜畏相【聖】【石】
〔T25 0660c16〕有【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a06〕色【大】｜色法【石】
〔T25 0661a12〕空【大】｜虛空【石】
〔T25 0661a14〕安般【大】｜阿那般那【石】
〔T25 0661a18〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a18〕相【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a18〕壞【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0661a19〕修【大】｜〔－〕【宋】【元】【明】【宮】【聖】 (star · corresp→note(0661004) = 〔T25 0661a18〕 · a note shared at the same anchor within the chapter)
〔T25 0661a24〕三昧【大】｜三昧無定壞是修般若波羅蜜修有覺有觀三昧【宋】【宮】
〔T25 0661a26〕聖【大】｜智【石】
〔T25 0661b15〕有【大】｜〔－〕【宋】【宮】
〔T25 0661b16〕有【大】｜〔－〕【宋】【宮】 (star · corresp→note(0661009) = 〔T25 0661b15〕 · a note shared at the same anchor within the chapter)
〔T25 0661b16〕壞【大】｜斷【元】【明】
〔T25 0661b16〕習【大】｜習有【宋】【宮】
〔T25 0661b26〕者【大】｜〔－〕【宋】【宮】【聖】
〔T25 0661c08〕及【大】｜乃【石】
〔T25 0661c10〕【論】【大】｜〔－〕【宋】【宮】【聖】 (the marker at the start of the treatise section)
〔T25 0661c15〕如【大】｜知【宋】【元】【明】
〔T25 0661c18〕悲【大】｜大悲【宋】【元】【明】【宮】
〔T25 0661c20〕等【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0662a10〕諸【大】｜〔－〕【宮】【聖】【石】
〔T25 0662a11〕滅【大】｜不滅【聖】
〔T25 0662a27〕具【大】｜見【石】
〔T25 0662b06〕是諸【大】｜是【宋】【元】【明】【宮】【聖】｜諸【石】
〔T25 0662b10〕遍【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0662b14〕杻械【大】｜桎梏【宋】【元】【明】【宮】【聖】
〔T25 0662b18〕若【大】｜〔－〕【聖】
〔T25 0662b20〕十【大】｜〔－〕【宮】【聖】
〔T25 0662b21〕廣說【大】｜當【宋】【元】【明】【宮】
〔T25 0662c03〕數【大】｜數法【聖】
〔T25 0662c15〕倒（K14n0549_p1359c13）【CB】【麗-CB】｜到【大】｜倒【宮】 (CBETA emendation)
〔T25 0662c17〕不【大】｜無【聖】
〔T25 0662c22〕生【大】｜生法【石】
〔T25 0662c26〕生【大】｜生法【石】 (star · corresp→note(0662013) = 〔T25 0662c22〕 · a note shared at the same anchor within the chapter)
〔T25 0662c26〕法【大】｜〔－〕【石】
〔T25 0662c28〕為（K14n0549_p1360a04）【CB】【麗-CB】｜無【大】 (CBETA emendation)
〔T25 0663a03〕遍【大】｜〔－〕【宋】【宮】
〔T25 0663a04〕法【大】｜法諸法【宮】
〔T25 0663a08〕道【大】｜三【聖】
〔T25 0663a10〕道【大】｜〔－〕【聖】
〔T25 0663a15〕身【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0663b03〕言【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0663b04〕無【大】｜〔－〕【石】
〔T25 0663b06〕法【大】｜法法【宋】【元】【明】【宮】
〔T25 0663b16〕知【大】｜智【宮】
〔T25 0663b20〕知【大】｜智【宋】
〔T25 0663b22〕慧【大】｜慧慧【宋】【元】【明】【宮】
〔T25 0663b26〕證【大】｜諦【聖】
〔T25 0663b27〕斷【大】｜〔－〕【石】
〔T25 0663b28〕如【大】｜知【石】
〔T25 0663b28〕斷【大】｜斷名【石】
〔T25 0664a14〕言【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0664a15〕諸【大】｜語【石】
〔T25 0664a18〕修受【大】｜受修【聖】
〔T25 0664a27〕人【大】｜夫【宋】【元】【明】【宮】
〔T25 0664b06〕若不【大】｜不若【聖】
〔T25 0664b14〕能【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0664b25〕習【大】｜習釋第七十四品上【聖】｜習釋七十三品竟【石】 (end of the chapter · the Shōgozō text in step · the Ishiyama text one step below)

What has not been expanded, with the gap recorded (estimates not made to pass for counts). First, the complete entry-by-entry reconciliation of the collation entries within the range of this chapter on the side of the sūtra explained, T223 (Section IV); second, the re-check of the three places of earlier text in this treatise pointed to by Treatise ①, "Refuting Impermanence", "Refuting Arising", and "Asking about Marks" (Section VII); third, the character-by-character collation of the Sūtra of Turning the Wheel of the Dharma cited by Treatise ① against the current texts (Section VII)—none of the three matters has been expanded by this ledger; that they have not been expanded is recorded as it is, awaiting a later supplementary check.

大智度論 遍學品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Training in All

總說