大智度論次第學品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Training in Sequence

心要Essence

這一品問的是一個很實在的難處：既然一切法都無所有性，那修行的階次還算不算數。須菩提把話挑明了問：「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道，以是次第行、次第學、次第道，得阿耨多羅三藐三菩提？」空是說得徹底了，可人總得從一個地方起步；起步就有先後，先後就是次第。空與次第，看起來是要互相取消的兩件事。這一品自始至終在做的，就是不讓它們互相取消。

佛先不講道理，先拿自己作證。他說我本行菩薩道修六波羅蜜，離諸欲、離惡不善法，入初禪乃至第四禪——可是緊接著一句話把整件事翻了個面：「不念有是禪，不受禪味，不得是禪」，所以「我於是諸禪不受果報」。五神通也一樣，起了而不取相、不受味。一路修上來，到最後是「我爾時用一念相應慧得阿耨多羅三藐三菩提」。次第一層層都走過了，卻一層都沒有停住；走完了，也沒有一個被走完的東西。須菩提追問：既然諸法無所有，佛怎麼能在裏面起四禪六神通、又分別眾生為三聚？佛的答法很乾脆：正因為五欲惡不善法沒有自性也沒有他性，我才離得開它們而入初禪；若它們真有定性，我反倒離不開。空不是障礙修行的理由，空正是修行得以成立的理由。

卷八十七接上來，佛答新學菩薩該從哪裏起步。起步處是聽法：從諸佛、從供養諸佛的菩薩、從四種聲聞聖人那裏聽見一句話——「得無所有故是佛」，阿羅漢乃至須陀洹也都是因為得無所有而有其名，「一切有為作法無所有性，乃至無有如毫末許所有」。聽了以後，他心裏轉出一個念頭：既然得與不得，一切法常無有性，那我為什麼不發心作佛？發了心，「一切眾生行於有相，當令住無所有中」。論主替這個念頭補了一層更軟的理由：不是道理逼出來的，是不忍逼出來的——「譬如人得好良藥，親里知識受諸病苦，云何不與？」

接下來是六波羅蜜。每一度都有四件事，一句也不減：「自行布施，亦教人行布施，讚歎行布施功德，歡喜讚歎行布施者」論主把不能具足的五種人一一數出來：有人肯自己施，卻不肯教人，怕惹人瞋，也怕別人覺得欠了自己的情；有人肯教人，自己卻不施；有人一味稱讚布施之德，勸得動別人，自己動不了；有人三件都做了，偏偏見別人布施不能歡喜——因為施主是個破戒惡人；還有人見了施主也歡喜，卻不肯讚歎，因為他邪見，不信布施有果報。四件事裏最難的，原來是末後那兩件。而菩薩之所以四件都能，理由是「善拔慳貪根，深愛檀波羅蜜，慈悲於眾生，通達諸法實相」。

布施先施給誰，論主也不迴避。他先列一個次序：先供養諸佛大菩薩辟支佛阿羅漢，其次持戒精進禪定智慧離欲的人，再次出家佛弟子，再次持五戒行十善的人，再次不正不邪的中人，最後五逆惡人及諸畜生——「不可不與」。可是他隨即引另一種說法：應該倒過來，先施五逆罪人、斷善根者、貧窮老病下賤乞討的人乃至畜生，「譬如慈母，多有眾子，先念羸病，給其所須」。兩種次序他都不判，只說「一切眾生皆是菩薩福田，能生大悲故」，然後分開兩種心：悲心多的人先施貧者，「種福田中，果報雖大，憐愍眾生故，先利貧者」；分別心多的人先供養諸佛，「其心雖小，福田良故，功德亦大」。真到了得實相入方便力，才「二事俱行——慈愍眾生，又視皆如佛」。這一節最動人的一句在更後面：經文說「須食與食」而不說「與衣食等」，論主問何以如此，答曰「有人須食與飲、須飲與衣，以不稱受者意故，福德少」——布施的準頭，在受者的需要上，不在施者的心意上。有人羞、有人怕，說不出口，那就「觀其相貌，隨時所須、土地所宜」。

六波羅蜜之後是六念：念佛、念法、念僧、念戒、念捨、念天。而念的修法整段只有一個手勢，就是把所念的一件件撤掉。念佛「不以色念，不以受、想、行、識念」，不以三十二相、金色身、丈光、八十隨形好念，不以戒定慧解脫解脫知見念，不以十力四無所畏十八不共法念，不以大慈大悲念，不以十二因緣法念；每撤一層，都收回到無所念上；五段的收語實有三種措辭——前兩段是「無憶故，是為念佛」，中間一段是「無所有念，是為念佛」，後兩段是「無所念，是為念佛」：字面三變，所收的是同一件事。念法不念善不善、不念世間出世間、不念有為無為；念僧、念戒、念捨、念天，一概是「乃至無有少許念，何況念僧」。念之所以成，正在無所念。這不是先修一個有所得的念，回頭再把它空掉；是起手就以一切種智相應心去修，從第一步起就沒有可執的東西。所以論主說六念是初次第行，「以易行易得故」——最深的觀法，反而放在最前面。

然後論主正面回答『行』『學』『道』這三個名字有什麼分別，而他的回答方式，本身就是這一品的姿態。他一連列了六說：有人說沒有分別，「義一而語異」；有人說「初名行，中名學，後名道」；有人以施戒慧分屬，有人以戒定慧分屬；有人把八正道拆成三分，正語正業正命是行，正精進正念正定是學，正見正思惟是道，並點出「正見是道體」；有人以六度分屬，檀與精進是行，尸羅與禪是學，忍與般若是道，「忍為善，般若為智慧，善、智具足故名道。譬如人有眼有足，隨意所至」。六說列畢，他只寫了一句：「如是等，名為三事差別。」不取一說為定。三個名字本來就是假名的施設，取定一個，施設就變成了實法——不判，正是判得最準的地方。

至於「次第」二字本身，論主另設一問。空法既然難解，初發心的人如何能漸？答案是兩句。一句講理：「諸法雖空難解，次第行得力故，能得成就」一句是這一品的總喻：「譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至。」梯子不是高處，梯子只是上得去的方式。而新學之人為什麼一開頭就要觀畢竟空，也有一個更家常的比方：「譬如小兒服藥，須蜜乃下。」空是藥，布施持戒是蜜；蜜不是藥，可是沒有蜜，藥下不去。空與行從來不是誰替代誰，是「以無所有畢竟空和合布施、持戒等行」。品末論主把次第落定：「先麁後細，先易後難，漸漸習學，名為次第」，而次第的身分也一併交代清楚——「諸法性雖無所有，而隨世諦行，為破顛倒故。」次第不立為實法，只立為破顛倒之用。

末後一段最見須菩提的心腸。他忽然說：如果一切法無所有性，「是則無道、無智、無果」。佛不與他辯空，只反問一句：「汝見是色性實有不？」須菩提答不見。佛再問：「汝若不見諸法實有，云何作是問？」須菩提這才說出他問的真意——不是自己有疑，是為著當來世求三乘道的人。那些人「以罪重智鈍故，取空相」，聽見空便說誰垢誰淨、誰縛誰解，既不解便破戒、破正見、破威儀、破淨命，「種此罪故，墮三惡道，或重於白衣」。他是替後人先把這一問問掉。末句他自陳其位：「又我常修無諍三昧，憐愍眾生，是故問佛。」

所以這一品的兩頭是要一起讀的。不立次第，空就落成撥無因果；立了次第而不知次第本身不可得，空就落成另一種有所得。它給的辦法不是折中，是同一件事的兩面：一級一級上，而每一級都不可得——梯子照上，桄桄不留。

What this chapter asks is a very practical difficulty: since all dharmas are without any existent nature, do the stages of practice still count. Subhūti puts the matter plainly: ‘How do bodhisattva-mahāsattvas new to the training, within dharmas that are without any existent nature, practise in sequence, train in sequence, and follow the path in sequence, and by this sequential practice, sequential training, and sequential path obtain anuttarā samyaksaṃbodhi?’ Emptiness has been spoken to the end, yet a person must after all start from some place; starting has a before and after, and before and after is sequence. Emptiness and sequence look like two things that are about to cancel each other. What this chapter does from beginning to end is to keep them from cancelling each other.

The Buddha does not first speak of principle; he first calls himself as witness. He says that when I formerly practised the bodhisattva path I cultivated the six perfections, parted from the desires, parted from evil and unwholesome dharmas, and entered the first dhyāna and so on up to the fourth dhyāna—yet the very next sentence turns the whole matter over: ‘I did not think that there was this dhyāna, did not receive the flavour of dhyāna, did not obtain this dhyāna’, and so ‘in these dhyānas I did not receive the retribution’. The five supernormal powers too: they arose, and yet I did not grasp at their marks or receive their flavour. Cultivating all the way up, at the last it was ‘at that time I, with the wisdom associated with a single thought, obtained anuttarā samyaksaṃbodhi’. Every layer of the sequence was walked through, yet at no layer was there a halt; when the walking was done, there was no walked-through thing either. Subhūti presses: since dharmas are without anything existent, how could the Buddha give rise to the four dhyānas and the six supernormal powers within them, and further distinguish beings into the three groups? The Buddha's way of answering is very crisp: exactly because the five desires and evil and unwholesome dharmas have neither self-nature nor other-nature could I part from them and enter the first dhyāna; if they really had a fixed nature, I could not have parted from them at all. Emptiness is not a reason that obstructs practice; emptiness is exactly the reason practice can be established.

Fascicle eighty-seven takes it up, and the Buddha answers where a bodhisattva new to the training should start. The starting place is hearing the Dharma: from the buddhas, from bodhisattvas who make offerings to the buddhas, from the four kinds of śrāvaka sages, one hears a sentence—‘because he obtains that nothing exists, he is a Buddha’, and arhats down to srota-āpannas too have their names because they obtain that nothing exists; ‘all conditioned, made dharmas are without any existent nature, with not even so much as a hair's tip existent’. Having heard it, a thought turns in his mind: since whether obtained or not obtained all dharmas are ever without nature, why do I not arouse the mind to become a Buddha? Having aroused the mind, ‘all beings practise within marks; I shall cause them to dwell within there being nothing existent’. The treatise-author adds a softer layer of reason to this thought: it is not forced out by principle; it is forced out by not being able to bear it—‘It is as a person who obtains a good medicine, while his kin and friends suffer the pains of sickness: how should he not give it?’

Next come the six perfections. In each perfection there are four things, not one sentence less: ‘he himself practises giving, he also teaches others to practise giving, he praises the merit of practising giving, and he rejoices in and praises those who practise giving’. The treatise-author counts out one by one the five kinds of people who cannot complete them: there are those willing to give themselves but unwilling to teach others, fearing to provoke their anger and fearing too that others will feel they owe them a debt; those willing to teach others but not themselves giving; those who praise the virtue of giving without end and can move others, but cannot move themselves; those who do all three things and yet, seeing another give, cannot rejoice—because the donor is a precept-breaking evil person; and those who, seeing a donor, do rejoice yet will not praise, because they hold wrong views and do not believe that giving has retribution. The hardest of the four things turn out to be the last two. And the reason the bodhisattva can do all four is that ‘he has well pulled up the root of stinginess and greed, deeply loves dānapāramitā, is kind and compassionate toward beings, and penetrates the real mark of all dharmas’.

To whom giving should first be given, the treatise-author does not evade either. He first lists an order: first make offerings to the buddhas, the great bodhisattvas, the pratyekabuddhas, and the arhats; next to those who keep morality, are vigorous, are in meditation, are wise, and are free of desire; next to the Buddha's disciples who have left home; next to those who keep the five precepts and practise the ten wholesome paths; next to the middling people who are neither right nor wrong; last to the evil people of the five heinous sins and to the animals—‘it may not be withheld’. Yet at once he cites another saying: it should be turned round, giving first to the people of the five heinous sins, to those who have cut off the roots of goodness, to the poor, the old, the sick, the lowly, and the begging, down to the animals, ‘as a kind mother with many children first thinks of the weak and sick and gives them what they need’. He judges neither order, saying only ‘all beings are the bodhisattva's field of merit, because they can give rise to great compassion’, and then distinguishes two kinds of mind: the one in whom the mind of compassion is greater gives first to the poor—‘among the fields of merit in which to plant, though the retribution is great, out of pity for beings he first benefits the poor’; the one in whom the discriminating mind is greater makes offerings first to the buddhas—‘though his mind is small, because the field of merit is good, the merit too is great’. Only when one has truly obtained the real mark and entered the power of skilful means does one ‘practise both things together—pitying beings, and also regarding all as a Buddha’. The most moving sentence of this section comes further on: the sūtra says ‘to one who needs food, give food’ and does not say ‘give food, clothing, and the rest’; the treatise-author asks why this is so, and answers, ‘there are people who to one who needs food give drink, and to one who needs drink give clothing; because it does not suit the recipient's wish, the merit is small’—the aim of giving lies in the recipient's need, not in the giver's intention. Some are ashamed, some afraid, and cannot say it out; then ‘observe their appearance, what is needed at the time, and what suits the land’.

After the six perfections come the six recollections: recollection of the Buddha, of the Dharma, of the Saṅgha, of morality, of giving up, and of the gods. And the way of cultivating recollection has throughout only one gesture, which is to withdraw one by one the things recollected. Recollecting the Buddha, ‘he does not recollect by form, does not recollect by feeling, perception, constructions, or consciousness’; he does not recollect by the thirty-two marks, the golden body, the light of one zhang, or the eighty minor marks; not by morality, concentration, wisdom, liberation, or the knowledge and vision of liberation; not by the ten powers, the four fearlessnesses, or the eighteen unshared dharmas; not by great kindness and great compassion; not by the dharma of the twelve links of causes and conditions; with each layer withdrawn, it is drawn back to recollecting nothing; the closing words of the five passages in fact have three phrasings—the first two are ‘because there is no remembering, this is recollection of the Buddha’, the middle one is ‘recollection that nothing exists: this is recollection of the Buddha’, the last two are ‘recollecting nothing: this is recollection of the Buddha’: the wording changes three times, and what it gathers is one and the same matter. Recollecting the Dharma, he recollects neither good nor not good, neither worldly nor beyond the world, neither conditioned nor unconditioned; recollecting the Saṅgha, morality, giving up, and the gods, it is in every case ‘up to there not being even a little recollection, how much less recollecting the Saṅgha’. That recollection is accomplished lies exactly in recollecting nothing. This is not first cultivating a recollection with something to be attained and then afterwards emptying it out; it is cultivating from the first move with a mind that accords with the omniscience of all kinds, so that from the first step there is nothing to be grasped. So the treatise-author says the six recollections are the first sequential practice, ‘because they are easy to practise and easy to obtain’—the deepest contemplation is set, rather, at the very front.

Then the treatise-author answers head-on what difference there is among the three names ‘practice’, ‘training’, and ‘path’, and his way of answering is itself the posture of this chapter. He lists six sayings in a row: someone says there is no difference, ‘the meaning is one and the words differ’; someone says ‘the beginning is named practice, the middle is named training, the end is named path’; someone assigns them to giving, morality, and wisdom, someone to morality, concentration, and wisdom; someone splits the eightfold right path into three parts, right speech, right action, and right livelihood being practice, right effort, right mindfulness, and right concentration being training, right view and right thought being path, and points out that ‘right view is the body of the path’; someone assigns them to the six perfections, dāna and vigour being practice, śīla and dhyāna being training, patience and prajñā being path, ‘patience is goodness, prajñā is wisdom; because goodness and wisdom are complete it is named path. It is as a person who has eyes and feet and goes wherever he wishes’. The six sayings listed, he writes only one sentence: ‘Such as these are named the differences of the three matters.’ He takes no one saying as fixed. The three names are from the first a setting-up of provisional names; fix on one, and the setting-up turns into a real dharma—not judging is exactly where the judging is most exact.

As for the two Chinese characters ‘sequence’ themselves, the treatise-author sets another question. Since the dharma of emptiness is hard to understand, how can one who has first aroused the mind be gradual? The answer is two sentences. One speaks the principle: ‘Though dharmas are empty and hard to understand, because sequential practice gains strength, one can reach accomplishment’; one is the general simile of this chapter: ‘It is as climbing a ladder: from the first rung one gradually goes up, and though the place above is high and hard, one can still reach it.’ The ladder is not the high place; the ladder is only the way of getting up. And why the person new to the training should from the very start contemplate ultimate emptiness has a more homely comparison too: ‘It is as a small child taking medicine: it needs honey to go down.’ Emptiness is the medicine; giving and keeping morality are the honey; honey is not medicine, yet without honey the medicine will not go down. Emptiness and practice have never been a matter of one replacing the other; it is ‘combining the practices of giving, keeping morality, and the rest with there being nothing existent and ultimate emptiness’. At the chapter's end the treatise-author settles sequence: ‘first coarse then fine, first easy then hard, gradually practising and training, is named sequence’, and the standing of sequence is likewise made clear—‘though the nature of dharmas is without anything existent, one practises following worldly truth, in order to break inversion.’ Sequence is not set up as a real dharma; it is set up only as a use for breaking inversion.

The last section shows Subhūti's heart most of all. He suddenly says: if all dharmas are without any existent nature, ‘then there is no path, no knowledge, no fruit’. The Buddha does not dispute emptiness with him; he only asks one question back: ‘Do you see this nature of form as really existent?’ Subhūti answers that he does not see it. The Buddha asks again: ‘If you do not see dharmas as really existent, why do you ask this question?’ Only then does Subhūti speak the real intent of his question—it is not that he himself has doubt; it is for the sake of those in the world to come who seek the paths of the three vehicles. Those people ‘because their sins are heavy and their knowledge dull, grasp at the mark of emptiness’, and hearing emptiness say who is defiled and who pure, who bound and who released; and not understanding, they break morality, break right view, break deportment, break pure livelihood, and ‘planting these sins, fall into the three evil destinies, or worse than the white-robed’. He is asking this question away beforehand on behalf of those who come after. In the last sentence he states his own position: ‘Further, I constantly cultivate the samādhi of non-contention and pity beings; therefore I ask the Buddha.’

So the two ends of this chapter are to be read together. If sequence is not set up, emptiness falls into denying cause and effect; if sequence is set up without knowing that sequence itself is unfindable, emptiness falls into another kind of something to be attained. The way it gives is not a compromise; it is the two faces of one and the same matter: going up step by step, and every step unfindable—the ladder is climbed as before, and rung by rung nothing is kept.

義疏 · 總說Exposition · Overview

總說

〈次第學品〉之題只有「次第」二字，而全品所爭只是一件事：一切法既然無所有，次第安在何處。品之開卷即是這一難——「世尊！若有法相者，尚不得順忍，何況得道！」有法相則諸法各住自相，連順忍尚不可得；然而若一切法皆無，則「若無有法，是諸法則不生；若不生是諸法，則不能得一切種智」。兩頭俱塞：有則不能進，無則無可進。佛先可其後問——「如是！如是！若無有法者，則有順忍乃至斷一切煩惱習」；及須菩提逕問行般若時有法相不，佛乃直答「不也！須菩提！菩薩摩訶薩行般若波羅蜜時，無有法相、非法相，即是菩薩順忍」，並就此立其道果——「若無有法相、無有非法相，即是修道，亦是道果」，終以一句收定全品之根：「有法是菩薩道，無法是菩薩果。以是因緣故，當知一切法無所有性。」順忍既不在有法邊、亦不在無法邊，則所謂次第，自始便不是在諸法上排一列階級，而是於無所有性中行、學、道。全品二經二論，跨卷八十六、八十七：之上一經一論，佛自引己身為證，說已行者何以能於空中起禪起通；之下一經一論，為新發意者開次第之目，說未行者從何處下手，終以須菩提為當來世請問而收。

之上一分，以佛自證答空中何以有得。經①之問步步逼近：先問順忍與修道，次問行般若時有法相不——所列者自色相乃至一切種智相，並及「若色相、若色斷相」一路到「斷一切煩惱習相」，相與斷相一併舉盡；佛既答「不也」，須菩提遂問到佛身上——「世尊！若一切法無所有性，佛云何知一切法無所有性故得成佛，於一切法得自在力？」佛之答不是說理，是舉自身之履歷：「我本行菩薩道修六波羅蜜，離諸欲、離惡不善法，有覺有觀，離生喜樂入初禪，乃至入第四禪」；而其行禪之法有一節最要——於諸禪及支雖取相，卻「不念有是禪，不受禪味，不得是禪，無染、清淨行四禪」，且「我於是諸禪不受果報」。神通亦然：「依四禪住，起五神通」，而「於諸神通不取相，不念有是神通，不受神通味，不得是神通，我於是五神通不分別行」。禪通俱行而俱不受，末後「我爾時用一念相應慧得阿耨多羅三藐三菩提」。須菩提之難至此更急：「云何世尊於諸法無所有性中起四禪、六神通，亦無眾生而分別作三聚？」——這一問把全品之關竅逼出來。佛之答不是說『雖空而猶能行』，是反過來說『正因空故才行得成』：「若諸欲、惡不善法當有性——若自性、若他性，我本為菩薩行時，不能觀諸欲、惡不善法無所有性入初禪」；神通亦爾，「以神通無有性——若自性、若他性皆無所有性，以是故，諸佛於神通，知無所有性，得阿耨多羅三藐三菩提」。若五欲實有定性，則離之無路；若神通實有定性，則此一段功德便成一物，取之即住。空不是次第之障，空正是次第之所以可能——此一句是全品之樞，之下一分所開之目，皆從此處生。

論①先解須菩提何以重問。問者以為「諸法空一義，何以故須菩提種種因緣重問」，論主答得極體貼：「是諸法畢竟空義，甚深難解！說者尚難，何況受者、行者！」故須菩提「以般若垂訖，恐人多疑多惑故，種種因緣重問」；且「所問義雖一，所因處異」——或從五道問，或從三乘問，或從八地入位問，「如是等種種問，異門故義得差別，般若無一定相故」。其下分判順忍之兩重：「須菩提先問順忍者，是小乘順忍；今須菩提問菩薩順忍法」；而菩薩順忍之所以不落兩邊，在「見有、無二俱有過故」，故「於一切法中不生有相，即是修道」。至於「有法是菩薩道，無法是果」一句，論主並不定於一解，列三家而後總收：一者「有法名有為法，無法是無為法；行有為八聖道，斷諸煩惱，得無為果」；復有人言「五波羅蜜名有法，是菩薩道；般若波羅蜜畢竟空故無有法，是菩薩果」；又有人言「般若波羅蜜智慧相，有為法故，是為道；如、法性、實際，不從因緣生、常有故，名為果」——三說並存，同歸一句「當知一切法皆是無所有性，名為無法」。其釋佛之自引，逐字落到禪法之實：「離欲者，離五欲；離惡、不善法者，離五蓋」，而惡與不善亦有分別——「將人入惡道，名為惡；障善法故，名不善」；初禪二禪同有喜樂而其源不同，「初禪中喜樂，從離欲故生；二禪喜樂，從定生」；何以獨初禪稱離生，論主答以欲界之散——「欲界中散亂故，無定稱；行者能離欲故，名為離生」，而色界煩惱為患微弱，所失之處在覺觀。取相與不受味之際亦說得極細：初習時取相乃至得，「得已，恐著味故觀無常」，故能「無染心行四禪，異於外道」；神通亦「依四禪住，起五神通，亦如禪法，不受其味」。而神通之用終須落在悲上：宿命知本、天眼知末，知眾生本末已則「心生大悲」，所念者是「云何斷眾生生死相續苦」；於是「爾時，心迴向入漏盡通，即時以一念相應慧得阿耨多羅三藐三菩提」——五通不自為究竟，迴入漏盡乃成佛道。自性他性之辨亦不玄，論主逕以身事釋之：「自性名自身不淨性，他性名衣服等莊嚴身具」，而「內外五欲中，無有常、樂、我、淨實」。末後一段最可帶走：「我觀五欲等空、虛誑、無定相故，不著此禪，而起諸神通」，「諸禪有相、有量故可捨」，而其所以無難可設者只一句——「初離欲時，以無所有性為因，得阿耨多羅三藐三菩提果亦無所有」，故曰「若禪定空，阿耨多羅三藐三菩提不空，可有是難；今皆空故，不應有難！」難之所以成難，全在因果兩邊不齊；兩邊俱空，難自不立。

之下一分，卷首帶「之餘」續題，由已行者轉向初行者。經②開口即換人：「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道，以是次第行、次第學、次第道，得阿耨多羅三藐三菩提？」佛之答不從行起，從聞起——初從諸佛聞，或從多供養諸佛菩薩者聞，或從四果聖人聞，所聞之內容即是無所有：「一切賢聖皆以得無所有故有名。一切有為作法無所有性，乃至無有如毫末許所有。」聞已所起之念，是全品最奇之一轉：「我若當得阿耨多羅三藐三菩提、若不得，一切法常無有性，我何以不發心得阿耨多羅三藐三菩提？」——得與不得既是一等，發心遂無所待；而所為者仍在眾生，「得阿耨多羅三藐三菩提已，一切眾生行於有相，當令住無所有中」。發心既定，次第乃開，而佛所開之次第有二門。前門是六波羅蜜：「是新發意菩薩應學六波羅蜜」，而每一波羅蜜皆備四種行相——以檀為例，「自行布施，亦教人行布施，讚歎行布施功德，歡喜讚歎行布施者」，其所施之物亦一一列出，「布施眾生飲食、衣服、香、華、瓔珞、房舍、臥具、燈燭，種種資生所須，盡給與之」；由施得財富、得五眾功德，乃至過二乘地、入菩薩位、淨佛國土、成就眾生、得一切種智、轉法輪、度眾生——一條長鏈列盡，而每一波羅蜜之末皆收以同一句：「菩薩以是布施，次第行、次第學、次第道，是皆不可得。何以故？自性無所有故。」尸羅一門更把教化寫成對症之事——「見貧窮者施以財物，不持戒者教令持戒，亂意者教令禪定，愚癡者教令智慧，無解脫者教令解脫，無解脫知見者教令解脫知見」；羼提、毘梨耶、禪、般若次第皆爾，末歸「是名初發意菩薩摩訶薩次第行、次第學、次第道」。後門是六念：「以一切種智相應心，信解諸法無所有性，修六念，所謂念佛、念法、念僧、念戒、念捨、念天。」而此六念之念法，句句是遮：念佛而「不以色念，不以受、想、行、識念」，亦「不以三十二相念，亦不念金色身、不念丈光、不念八十隨形好」，乃至「不應以十力念佛，不應以四無所畏、四無礙智、十八不共法念佛，不應以大慈大悲念佛」——所以者何，是諸法自性無，故結之曰「無憶故，是為念佛」。念法則善不善、記無記、世出世、淨不淨、聖凡、有漏無漏、三界繫、有為無為一概不念，「無所念，是為念法」，而後更進一步：「於是法中，乃至無少許念，何況念法！」念僧則「無為法故分別有佛弟子眾，是中乃至無有少許念，何況念僧」；念戒則歷數聖戒之九名——「應念聖戒——無缺戒、無隙戒、無瑕戒、無濁戒、無著戒、自在戒、智者所讚戒、具足戒、隨定戒」，而仍歸無少許念；念捨則自他、財法、煩惱俱捨，「觀是捨不可得故，乃至無少許念，何況念捨」；念天則以信戒施聞慧自校——「四天王諸天所有信、戒、施、聞、慧，此間命終，生彼天處；我亦有是信、戒、施、聞、慧」，而仍歸「尚無少許念，何況念天」。六門既盡，收以「菩薩摩訶薩行是六念，是名次第行、次第學、次第道」。此一段最不可讀滑：所念之境條條列全，正為使人於此六處各各不取——念之法不是把佛想成一物而執之，是於所念處無一相可住。經②末後一難最重：「世尊！若一切法無所有性者，是則無道、無智、無果。」佛不正答而反問：「汝見是色性實有不？」須菩提答「不見也！世尊！」佛乃將問還之：「汝若不見諸法實有，云何作是問？」須菩提於是自明其問非疑——「我於是法不敢有疑，但為當來世諸比丘求聲聞、辟支佛道、菩薩道者」，彼輩將作是言「若一切法無所有性，誰垢誰淨？誰縛誰解」，「是不知不解故而破於戒、破正見、破威儀、破淨命」，終至墮三惡道；故曰「我畏當來世有如是事，以是故問佛。世尊！我於是法中信，不疑不悔」。一品之末不落在得上，落在防上——所防者不是空，是取空。

論②之釋，把上來之目逐條坐實。先定新學之名：須菩提所以更問，因空中起禪起通「是大菩薩近成佛者能行」，今未知新發意者云何行；而新學之界說極寬——「雖無量劫發意，未得諸法實相，皆名新學」。有問者難之：既是新學，但應教以布施持戒，何以逕教畢竟空？論主答曰「今明始入無所有、畢竟空法故，令行無所有」，而以一喻收之：「譬如小兒服藥，須蜜乃下。是故雖新發意，亦觀深空，無咎。」此喻是全品方法之眼——深空是藥，六度六念是蜜；不因其苦而不與藥，亦不因其為新學而去其蜜。其釋所聞之人，亦不含糊：多供養諸佛者，指「遍吉、觀世音、得大勢菩薩、文殊師利、彌勒菩薩等」；四果聖人如先所說，而「辟支佛不樂說法故，不說」；何以獨從聖人聞，因「餘人多以著心說，諸聖人以無著心說，是故但從聖人聞」。所聞之義亦重申一遍：「一切有為作法從因緣和合生起故有，無有實定性乃至如毫末許所有」，而諸聖人之差別亦不在別處，「涅槃即是寂滅相、無所有法」。發心一節，論主連設二問窮之。其一：既知畢竟空，何以復言我何以不發心作佛？答只一句——「畢竟空，無所有，無所障礙，何妨發心作佛？」更進一步反質：「若說畢竟空，滅諸戲論，云何障發心？若障，即是有性，云何言無所有性？」其二：「若不障發心，亦應不障不發心，菩薩何不安住而發心受諸勤苦？」此問最切近人情，而論主之答全不從理上取——先說親里之苦，「譬如人得好良藥，親里知識受諸病苦，云何不與」；次說自度未足，「我雖聞諸法實相，心未深入，未有禪定，智慧未熟，受諸苦惱」；三說怨親平等而成忍度，其所據亦只一個因緣無定——「怨親無定，以因緣故，親或為怨，怨或為親」，故「是以菩薩視怨如親」，並以二喻明之：「譬如欲過嶮道，應當敬重頂戴導師；又如良醫雖賤，為貴者所重。」發心既明，論主乃逐問三名之義。「次第行、次第學、次第道有何差別」一問，答以數說並列：或「無差別；若行、若學、若道，義一而語異」；或「初名行，中名學，後名道」；或「行名布施，學名持戒，道名智慧」；或「行名持戒，學名禪定，道名智慧」；或分八聖道為三分而以正見為體——「正見是道體；發起是道，名正思惟」，正語正業正命助益正見故名行，正精進正念正定成就正見故名學；又有人以六度分配，「檀波羅蜜、毘梨耶波羅蜜名為行，初入道故」，尸羅禪那制心故名學，而「忍為善，般若為智慧，善、智具足故名道。譬如人有眼有足，隨意所至」。諸說既列，論主不判其一，只曰「如是等，名為三事差別」。繼而正面回答「何以名次第」：正因一切法無所有，初發心者於空法中不知從何漸入，故立次第；而「諸法雖空難解，次第行得力故，能得成就；譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至」——梯不是路之外之物，是路之可踏處；一桄一桄踏上去，與空並不相礙。四種行檀之釋尤為周至：能四種行者，由於「善拔慳貪根，深愛檀波羅蜜，慈悲於眾生，通達諸法實相」；而不能具足者之病，論主一一舉出——有自行而不能教人者，「或畏他瞋，或畏為己教布施以之為恩」；有能教而自不行者；「或有人種種讚歎布施之德，勸人令施而不能自行」；有三事俱備而不能隨喜者，因「或有破戒惡人行施而不喜見」；又「有人喜見施主而不讚歎，以其邪見不識施果故」——「如是，各各不能具足」。四事之所以能全，只在「菩薩大悲心、深愛善法故，能行四事」。何以必教人自作，論主代菩薩說一段極樸實的話：「我不惜財物，我雖多施汝，汝亦不得持至後世；汝今當自作，後當自得。」何以於破戒者之施亦隨喜，因「見行施者雖是破戒惡人，但念其好心布施之德，不念其惡，是故歡喜讚歎」。而財富之來本非所求，「譬如人為穀故種禾，而稾草自至」。其下「是菩薩布施時，先施何等人」一問，兩說相反而並存：一說必先聖人——「必先供養諸佛、大菩薩、辟支佛、阿羅漢及諸聖人」，無聖人則次第下推至持戒離欲人、出家弟子、持五戒行十善者、中人、五逆惡人及畜生；一說則反是——「應先布施五逆罪人、斷善根者，貧窮、老病、下賤、乞匃者，乃至畜生；譬如慈母，多有眾子，先念羸病，給其所須」。兩說並列而不強判，論主只從心地上分其所屬：「一切眾生皆是菩薩福田，能生大悲故」；得無生忍者平等無差，而「未得無生忍者，或慈悲心多、或分別心多，此二心不得俱行」——悲心多者先施貧惡，其念是「種福田中，果報雖大，憐愍眾生故，先利貧者」，「如是田雖不良，以慈悲心，得大果報」；分別心多者先供養佛，其念是「諸佛有無量功德故，應先供養」，此心雖小而「福田良故，功德亦大」。及至入方便力中，二者不再相妨，「心得自在，二事俱行——慈愍眾生，又視皆如佛」。其下兩問尤見細膩：經何以言須食與食而不言與衣食，因「有人須食與飲、須飲與衣，以不稱受者意故，福德少」；「有人若羞、若怖，雖有所須，不能發言，云何知其所須」，則「菩薩觀其相貌，隨時所須、土地所宜」。由施轉戒亦有其心路——「我憐愍眾生，以衣食布施，所益甚少；不如持戒，常以無惱、無畏施於眾生」；由戒生定，由定成慧，而後解脫、解脫知見，五眾次第自成。何以經文此處說五眾而不說六度，答曰「法雖一，以種種異名說，是故說五眾無咎」，且一一以度相攝；何以必言眾，因入位非一戒一定可辦，「譬如一人、二人，不名為軍；和合多人，乃成為軍，能破怨敵」。次第之義至此可一言道盡：「先麁後細，先易後難，漸漸習學，名為次第」；而次第與空之不相違，亦只一句——「諸法性雖無所有，而隨世諦行，為破顛倒故」。六念之所以列為初門，因「念佛等六念是初次第行，以易行易得故」；有難者曰六念中亦言不以色念佛，云何言易，答曰「有法共行，故名為易；譬如服苦藥，以蜜下之則易」——蜜之喻於此再出，前為新學觀空，此為六念帶空，同是一法。而何以只說六度六念不說三解脫門，論主答得極負責：「六波羅蜜、六念等，柔軟易行，不生邪見，是菩薩次第學法。餘三解脫門等，思惟籌量，或生邪見故不說。」末後釋佛之反問，亦只還他一句：「汝若不見實定有，云何以次第等難空？」——「而次第法不離於空。」須菩提之受解，論主代為說盡：所憂者是當來人「以罪重智鈍故，取空相」，於是「以少因緣而破戒及威儀，無所畏忌」，出家而仰給白衣，妄語求利，破於正命，種此罪故墮三惡道，「或重於白衣」；而其自身則「我已得道，於諸法無所受，又常聞佛說空法，云何戲論生疑？又我常修無諍三昧，憐愍眾生，是故問佛」。一問之來處既明，全品乃在慈悲上收筆。

兩分之別，一言可斷：之上說已行者何以能空中起行，之下說未行者何以能從空中起步。之上所舉是佛自身之事——入禪、起通、一念相應而成佛；之下所舉是初學可下手之事——聞法、發心、四種行六度、六念。故之上一路收在「今皆空故，不應有難」，是破難；之下一路收在「我畏當來世有如是事」，是防難。而兩分之間有一線貫串，即那個被翻轉的「故」字：不是雖無所有性而猶能次第，是「以諸欲、惡不善法無所有性——若自性、若他性皆是無所有性故」乃能入初禪；不是次第之外別有空，是「次第法不離於空」。品名之所以立在次第而不立在空，亦正為此——空已於前諸品說盡，此品所補者是空中之路；路不在空外，空亦不廢路。

因此，讀此品之每一段時，至少可問三層。其一，此處所空的是什麼——全品所遮者皆是「性」字：五欲無自性他性，神通無自性他性，六度之行「是皆不可得。何以故？自性無所有故」，六念之所念「是為無所有」。所空者是定性，不是那件事；施仍要施，戒仍要持，禪仍要入，只是不於其中立一實法而住。故凡讀到一個「不可得」，先問所不可得者是事還是性，便不至於把一句畢竟空讀成一句作罷。其二，此處之次第是為誰立的——論主說得明白，次第是應須菩提「初發心菩薩於是空法中云何能漸次第學」之問而立，所對者是新學；而新學之界寬到「雖無量劫發意，未得諸法實相，皆名新學」。所以這一品的每一目都可以對號入座：自己屬於哪一等施主之病——不能教人、不能自行、不能讚歎、不能隨喜；自己是慈悲心多還是分別心多；自己於六念之中能不能不取相。次第之為次第，正在它容得下不齊之人。其三，我若聽了畢竟空而反鬆了手，此品於我何用——這正是須菩提末後之所以問，也是全品最實用之處。論主已把病名寫出：「取空相」、「不解佛語深義以何事而說」；而其對治不是叫人少講空，是把空與行並成一事——藥與蜜同服，梯與空同用。順著二經二論讀下去，終會落在那一句最平實的判語上：「先麁後細，先易後難，漸漸習學，名為次第。」次第不是離空的方便，是空在時間裡的樣子。

依原論次序讀下去

Overview

The title "Training in Sequence" turns on just the two Chinese characters 「次第」 tr. "sequence", and what the whole chapter contends over is only one matter: since all dharmas are without anything existent, where is sequence to be placed? The opening of the chapter is precisely this objection—「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!" If there is the mark of dharmas, then each dharma abides in its own mark, and even compliant acceptance is unfindable; yet if all dharmas are non-existent, then 「若無有法，是諸法則不生；若不生是諸法，則不能得一切種智」 tr. "if there are no dharmas, these dharmas do not arise; if these dharmas do not arise, one cannot obtain the omniscience of all kinds". Both ends are blocked: with existence one cannot advance; with non-existence there is nothing by which to advance. The Buddha first affirms his latter question—「如是！如是！若無有法者，則有順忍乃至斷一切煩惱習」 tr. "Just so! Just so! If there is no dharma, then there is compliant acceptance and so on up to the severance of all the afflictions and their habitual residues"; and when Subhūti asks straight out whether, when one practises prajñā, there is the mark of dharmas, the Buddha answers directly, 「不也！須菩提！菩薩摩訶薩行般若波羅蜜時，無有法相、非法相，即是菩薩順忍」 tr. "Not so, Subhūti! When the bodhisattva-mahāsattva practises prajñāpāramitā, there is no mark of dharmas and no mark of what is not a dharma; this is the bodhisattva's compliant acceptance", and on this he establishes the path and its fruit—「若無有法相、無有非法相，即是修道，亦是道果」 tr. "if there is no mark of dharmas and no mark of what is not a dharma, this is cultivating the path, and it is also the path and its fruit"—ending with one sentence that settles the root of the whole chapter: 「有法是菩薩道，無法是菩薩果。以是因緣故，當知一切法無所有性。」 tr. "An existent dharma is the bodhisattva's path; a non-existent dharma is the bodhisattva's fruit. For these causes and conditions, one should know that all dharmas are without any existent nature." Since compliant acceptance lies neither on the side of existent dharmas nor on the side of non-existent dharmas, what is called sequence was from the very start not a row of stages laid out upon dharmas, but practising, training, and following the path within the nature without anything existent. The whole chapter, two sūtras and two treatises, spans fascicles eighty-six and eighty-seven: in the First Part, one sūtra and one treatise, the Buddha cites his own person as witness and tells how those who have already practised can give rise to dhyāna and to the powers within emptiness; in the Last Part, one sūtra and one treatise, the items of sequence are opened for those who have newly aroused the mind, telling where those who have not yet practised are to set their hand, and it closes with Subhūti asking on behalf of the world to come.

The First Part answers, by the Buddha's own witness, how there can be any attaining within emptiness. The questions of Sūtra ① press closer step by step: first he asks about compliant acceptance and cultivating the path, then asks whether, when one practises prajñā, there is the mark of dharmas—what he lists runs from the mark of form up to the mark of the omniscience of all kinds, together with 「若色相、若色斷相」 tr. "whether the mark of form or the mark of the severance of form" all the way to 「斷一切煩惱習相」 tr. "the mark of the severance of all the afflictions and their habitual residues", the marks and the marks of severance listed out together to the end; once the Buddha has answered 「不也」 tr. "Not so", Subhūti carries the question to the Buddha's own person—「世尊！若一切法無所有性，佛云何知一切法無所有性故得成佛，於一切法得自在力？」 tr. "World-Honored One! If all dharmas are without any existent nature, how is it that the Buddha, because he knows that all dharmas are without any existent nature, came to become a Buddha and obtained the power of sovereignty over all dharmas?" The Buddha's answer does not argue a principle; it cites his own record: 「我本行菩薩道修六波羅蜜，離諸欲、離惡不善法，有覺有觀，離生喜樂入初禪，乃至入第四禪」 tr. "When I formerly practised the bodhisattva path and cultivated the six perfections, I parted from the desires and parted from evil and unwholesome dharmas, and with initial and sustained thought, with the joy and pleasure born of separation, I entered the first dhyāna, and so on up to entering the fourth dhyāna"; and in his way of practising dhyāna one point matters most—though he grasped at marks as to the dhyānas and their limbs, he yet 「不念有是禪，不受禪味，不得是禪，無染、清淨行四禪」 tr. "did not think that there was this dhyāna, did not receive the flavour of dhyāna, did not obtain this dhyāna, and, undefiled and pure, practised the four dhyānas", and moreover 「我於是諸禪不受果報」 tr. "in these dhyānas I did not receive the retribution". The supernormal powers likewise: 「依四禪住，起五神通」 tr. "abiding by the four dhyānas, I gave rise to the five supernormal powers", and 「於諸神通不取相，不念有是神通，不受神通味，不得是神通，我於是五神通不分別行」 tr. "as to the supernormal powers I did not grasp at marks, did not think that there was this supernormal power, did not receive the flavour of the supernormal powers, did not obtain this supernormal power; in these five supernormal powers I practised without discrimination". Dhyāna and the powers are both practised and both not received, and at the very end 「我爾時用一念相應慧得阿耨多羅三藐三菩提」 tr. "at that time I, with the wisdom associated with a single thought, obtained anuttarā samyaksaṃbodhi". Subhūti's objection presses harder at this point: 「云何世尊於諸法無所有性中起四禪、六神通，亦無眾生而分別作三聚？」 tr. "How is it that the World-Honored One, within dharmas without any existent nature, gave rise to the four dhyānas and the six supernormal powers, and, there being no beings either, distinguished them into the three groups?"—this one question forces out the crux of the whole chapter. The Buddha's answer does not say ‘though it is empty, one can still practise’; it says the reverse, ‘precisely because it is empty can practice be accomplished’: 「若諸欲、惡不善法當有性——若自性、若他性，我本為菩薩行時，不能觀諸欲、惡不善法無所有性入初禪」 tr. "If the desires and evil and unwholesome dharmas were to have their nature—whether self-nature or other-nature—then when I formerly practised as a bodhisattva, I could not have contemplated the desires and evil and unwholesome dharmas as without any existent nature and entered the first dhyāna"; the supernormal powers likewise, 「以神通無有性——若自性、若他性皆無所有性，以是故，諸佛於神通，知無所有性，得阿耨多羅三藐三菩提」 tr. "because the supernormal powers do not have their nature—whether self-nature or other-nature, they are all without any existent nature—for this reason the buddhas, as to the supernormal powers, know them to be without any existent nature, and obtain anuttarā samyaksaṃbodhi". If the five desires really had a fixed nature, there would be no road by which to part from them; if the supernormal powers really had a fixed nature, this stretch of merit would become a thing, and on grasping it one would stop there. Emptiness is not an obstacle to sequence; emptiness is exactly what makes sequence possible—this sentence is the pivot of the whole chapter, and the items the Last Part opens all arise from this place.

Treatise ① first explains why Subhūti asks again. The questioner holds that 「諸法空一義，何以故須菩提種種因緣重問」 tr. "that all dharmas are empty is one and the same meaning; why does Subhūti ask again and again by various causes and conditions", and the treatise-author answers with great understanding: 「是諸法畢竟空義，甚深難解！說者尚難，何況受者、行者！」 tr. "This meaning of the ultimate emptiness of all dharmas is very deep and hard to understand! Even for the one who speaks it, it is hard—how much more for the one who receives it and the one who practises it!" Hence Subhūti, 「以般若垂訖，恐人多疑多惑故，種種因緣重問」 tr. "because prajñā was about to be spoken to the end, fearing that people would have much doubt and much confusion, asked again and again by various causes and conditions"; moreover, 「所問義雖一，所因處異」 tr. "though the meaning asked is one, the place it rests on differs"—he asks now from the five destinies, now from the three vehicles, now from the eight grounds and entering the position: 「如是等種種問，異門故義得差別，般若無一定相故」 tr. "such various questions as these: because the gates of approach differ, the meaning comes to have differences, since prajñā has no single fixed mark". Below this he distinguishes two layers of compliant acceptance: 「須菩提先問順忍者，是小乘順忍；今須菩提問菩薩順忍法」 tr. "the compliant acceptance Subhūti asked about earlier is the compliant acceptance of the Small Vehicle; what Subhūti asks about now is the dharma of the bodhisattva's compliant acceptance"; and the reason the bodhisattva's compliant acceptance falls on neither side lies in 「見有、無二俱有過故」 tr. "because seeing existence and seeing non-existence both have faults", so that 「於一切法中不生有相，即是修道」 tr. "within all dharmas he does not give rise to a mark of existence; this is cultivating the path". As for the sentence 「有法是菩薩道，無法是果」 tr. "an existent dharma is the bodhisattva's path; a non-existent dharma is the fruit", the treatise-author does not fix it to a single explanation, but lists three schools and then gathers them as a whole: the first, 「有法名有為法，無法是無為法；行有為八聖道，斷諸煩惱，得無為果」 tr. "an existent dharma is named a conditioned dharma; a non-existent dharma is an unconditioned dharma. One practises the conditioned eightfold noble path, cuts off the afflictions, and obtains the unconditioned fruit"; again someone says, 「五波羅蜜名有法，是菩薩道；般若波羅蜜畢竟空故無有法，是菩薩果」 tr. "the five perfections are named existent dharmas, and are the bodhisattva's path; prajñāpāramitā, because of ultimate emptiness, is without any existent dharma, and is the bodhisattva's fruit"; yet another says, 「般若波羅蜜智慧相，有為法故，是為道；如、法性、實際，不從因緣生、常有故，名為果」 tr. "prajñāpāramitā is the mark of wisdom; because it is a conditioned dharma, it is the path; suchness, the nature of dharmas, and the limit of reality are not born from causes and conditions and exist always, and so are named the fruit"—the three sayings stand side by side and return together to one sentence, 「當知一切法皆是無所有性，名為無法」 tr. "one should know that all dharmas are without any existent nature; this is named a non-existent dharma". His explanation of the Buddha's citing himself comes down word by word on the substance of the dharma of dhyāna: 「離欲者，離五欲；離惡、不善法者，離五蓋」 tr. "parting from desire is parting from the five desires; parting from evil and unwholesome dharmas is parting from the five hindrances", and evil and unwholesome are themselves distinguished—「將人入惡道，名為惡；障善法故，名不善」 tr. "what brings a person into the evil destinies is named evil; because it obstructs wholesome dharmas, it is named unwholesome"; the first and the second dhyāna both have joy and pleasure, but their sources differ: 「初禪中喜樂，從離欲故生；二禪喜樂，從定生」 tr. "the joy and pleasure within the first dhyāna arise because of parting from desire; the joy and pleasure of the second dhyāna arise from concentration"; as to why the first dhyāna alone is called born of separation, the treatise-author answers with the scattering of the desire realm—「欲界中散亂故，無定稱；行者能離欲故，名為離生」 tr. "because within the desire realm there is scattering and distraction, there is no name of concentration; because the practitioner can part from desire, it is named born of separation"—whereas the afflictions of the form realm are slight and weak as a trouble, and the place where it falls short lies in initial and sustained thought. The juncture between grasping at marks and not receiving the flavour is also told very finely: in first practising, one grasps at marks up to obtaining it, and 「得已，恐著味故觀無常」 tr. "having obtained it, because one fears clinging to its flavour, one contemplates impermanence", and so one can 「無染心行四禪，異於外道」 tr. "with an undefiled mind practise the four dhyānas, unlike those of the outside paths"; the supernormal powers too: 「依四禪住，起五神通，亦如禪法，不受其味」 tr. "abiding by the four dhyānas, one gives rise to the five supernormal powers, and, just as with the dharma of dhyāna, does not receive their flavour". And the use of the supernormal powers must in the end come down to compassion: the knowledge of former lives knows the beginning, the divine eye knows the end, and having known the beginning and the end of beings, 「心生大悲」 tr. "his mind gives rise to great compassion", and what he thinks of is 「云何斷眾生生死相續苦」 tr. "how can the suffering of the continuity of beings' birth and death be cut off"; and so 「爾時，心迴向入漏盡通，即時以一念相應慧得阿耨多羅三藐三菩提」 tr. "at that time, his mind turned and entered the supernormal power of the exhaustion of outflows, and at once, with the wisdom associated with a single thought, he obtained anuttarā samyaksaṃbodhi"—the five supernormal powers are not of themselves the ultimate; only by turning into the exhaustion of outflows is the Buddha path completed. The distinction of self-nature and other-nature is not abstruse either; the treatise-author explains it directly by matters of the body: 「自性名自身不淨性，他性名衣服等莊嚴身具」 tr. "self-nature means the impure nature of one's own body; other-nature means clothing and the other implements that adorn the body", and 「內外五欲中，無有常、樂、我、淨實」 tr. "within the inner and outer five desires there is no reality of permanence, pleasure, self, or purity". The last section is the one most worth carrying away: 「我觀五欲等空、虛誑、無定相故，不著此禪，而起諸神通」 tr. "because I contemplated the five desires and the rest as empty, false and deceptive, and without a fixed mark, I did not cling to these dhyānas, and gave rise to the supernormal powers", 「諸禪有相、有量故可捨」 tr. "because the dhyānas have marks and have measure, they can be given up", and why no objection can be raised is just one sentence—「初離欲時，以無所有性為因，得阿耨多羅三藐三菩提果亦無所有」 tr. "when one first parts from desire, one takes there being no existent nature as the cause, and the fruit obtained, anuttarā samyaksaṃbodhi, is also without anything existent"—and so he says, 「若禪定空，阿耨多羅三藐三菩提不空，可有是難；今皆空故，不應有難！」 tr. "If meditative concentration were empty while anuttarā samyaksaṃbodhi were not empty, there could be such an objection; now, because both are empty, there should not be this objection!" What makes the objection an objection lies wholly in the two sides of cause and fruit being uneven; with both sides empty, the objection does not stand of itself.

The Last Part, whose fascicle opening carries the continued title 「之餘」 tr. "remainder", turns from those who have already practised to those who are beginning to practise. Sūtra ② changes person as soon as it opens: 「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道，以是次第行、次第學、次第道，得阿耨多羅三藐三菩提？」 tr. "How do bodhisattva-mahāsattvas new to the training, within dharmas that are without any existent nature, practise in sequence, train in sequence, and follow the path in sequence, and by this sequential practice, sequential training, and sequential path obtain anuttarā samyaksaṃbodhi?" The Buddha's answer does not start from practice; it starts from hearing—first one hears from the buddhas, or hears from those who have made many offerings to the buddhas and bodhisattvas, or hears from the sages of the four fruits, and what is heard is precisely there being nothing existent: 「一切賢聖皆以得無所有故有名。一切有為作法無所有性，乃至無有如毫末許所有。」 tr. "All the worthies and sages have their names because they obtain that nothing exists. All conditioned, made dharmas are without any existent nature, with not even so much as a hair's tip existent." The thought that arises once he has heard is the strangest turn of the whole chapter: 「我若當得阿耨多羅三藐三菩提、若不得，一切法常無有性，我何以不發心得阿耨多羅三藐三菩提？」 tr. "Whether I come to obtain anuttarā samyaksaṃbodhi or do not obtain it, all dharmas are ever without nature; why should I not arouse the mind to obtain anuttarā samyaksaṃbodhi?"—since obtaining and not obtaining are all one, the arousing of the mind thereupon waits on nothing; and what it is for still lies in beings: 「得阿耨多羅三藐三菩提已，一切眾生行於有相，當令住無所有中」 tr. "having obtained anuttarā samyaksaṃbodhi, since all beings practise within marks, I shall cause them to dwell within there being nothing existent". Once the arousing of the mind is settled, sequence then opens, and the sequence the Buddha opens has two gates. The front gate is the six perfections: 「是新發意菩薩應學六波羅蜜」 tr. "this bodhisattva who has newly aroused the mind should train in the six perfections", and every perfection is furnished with the four kinds of practice—taking dāna as the example, 「自行布施，亦教人行布施，讚歎行布施功德，歡喜讚歎行布施者」 tr. "he himself practises giving, also teaches others to practise giving, praises the merit of practising giving, and rejoices in and praises those who practise giving", and the things given are also listed one by one, 「布施眾生飲食、衣服、香、華、瓔珞、房舍、臥具、燈燭，種種資生所須，盡給與之」 tr. "he gives beings food and drink, clothing, incense, flowers, necklaces, dwellings, bedding, lamps and candles—whatever of every kind is needed to sustain life, giving it all to them"; from giving one obtains wealth and obtains the merits of the five aggregates, and so on up to passing beyond the grounds of the two vehicles, entering the bodhisattva's position, purifying buddha-lands, bringing beings to accomplishment, obtaining the omniscience of all kinds, turning the wheel of the Dharma, and delivering beings—a long chain listed out to the end, and at the close of every perfection it is gathered with the same sentence: 「菩薩以是布施，次第行、次第學、次第道，是皆不可得。何以故？自性無所有故。」 tr. "The sequential practice, sequential training, and sequential path that the bodhisattva has by this giving—these are all unfindable. Why? Because self-nature is without anything existent." The gate of śīla goes further and writes teaching and transforming as a matter of fitting the remedy to the illness—「見貧窮者施以財物，不持戒者教令持戒，亂意者教令禪定，愚癡者教令智慧，無解脫者教令解脫，無解脫知見者教令解脫知見」 tr. "seeing the poor, he gives them wealth; those who do not keep morality he teaches to keep morality; those of scattered mind he teaches meditative concentration; the deluded he teaches wisdom; those without liberation he teaches liberation; those without the knowledge and vision of liberation he teaches the knowledge and vision of liberation"; kṣānti, vīrya, dhyāna, and prajñā are all so in sequence, returning at the end to 「是名初發意菩薩摩訶薩次第行、次第學、次第道」 tr. "this is called the sequential practice, sequential training, and sequential path of a bodhisattva-mahāsattva of the first arousing of intent". The rear gate is the six recollections: 「以一切種智相應心，信解諸法無所有性，修六念，所謂念佛、念法、念僧、念戒、念捨、念天。」 tr. "With a mind associated with the omniscience of all kinds, he believes and understands that dharmas are without any existent nature, and cultivates the six recollections, namely recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of giving up, and recollection of the gods." And the way of recollecting in these six recollections is, sentence after sentence, negation: recollecting the Buddha, one 「不以色念，不以受、想、行、識念」 tr. "does not recollect by form, does not recollect by feeling, perception, constructions, or consciousness", and also 「不以三十二相念，亦不念金色身、不念丈光、不念八十隨形好」 tr. "does not recollect by the thirty-two marks, and also does not recollect the golden body, does not recollect the light of one zhang, does not recollect the eighty minor marks", and so on up to 「不應以十力念佛，不應以四無所畏、四無礙智、十八不共法念佛，不應以大慈大悲念佛」 tr. "one should not recollect the Buddha by the ten powers; one should not recollect the Buddha by the four fearlessnesses, the four unobstructed knowledges, or the eighteen unshared dharmas; one should not recollect the Buddha by great kindness and great compassion"—why so? Because the self-nature of these dharmas is non-existent; and so it concludes, 「無憶故，是為念佛」 tr. "because there is no remembering, this is recollection of the Buddha". Recollecting the Dharma, one recollects none of these at all—wholesome and unwholesome, determinate and indeterminate, worldly and world-transcending, pure and impure, of sages and of ordinary persons, with outflows and without outflows, bound to the three realms, conditioned and unconditioned—「無所念，是為念法」 tr. "recollecting nothing—this is recollection of the Dharma", and then a step further: 「於是法中，乃至無少許念，何況念法！」 tr. "Within this Dharma, up to there not being even a little recollection, how much less recollecting the Dharma!" Recollecting the Saṅgha, 「無為法故分別有佛弟子眾，是中乃至無有少許念，何況念僧」 tr. "he distinguishes that there is the assembly of the Buddha's disciples because of the unconditioned dharma; within this, up to there not being even a little recollection, how much less recollecting the Saṅgha"; recollecting morality, he counts out the nine names of noble morality—「應念聖戒——無缺戒、無隙戒、無瑕戒、無濁戒、無著戒、自在戒、智者所讚戒、具足戒、隨定戒」 tr. "he should recollect noble morality—morality without breach, morality without crack, morality without flaw, morality without turbidity, morality without clinging, sovereign morality, morality praised by the wise, complete morality, and morality that accords with concentration"—and still returns to not even a little recollection; recollecting giving up, oneself and others, wealth and Dharma, and the afflictions are all given up, 「觀是捨不可得故，乃至無少許念，何況念捨」 tr. "because he contemplates this giving up as unfindable, up to there not being even a little recollection, how much less recollecting giving up"; recollecting the gods, he measures himself against faith, morality, giving, learning, and wisdom—「四天王諸天所有信、戒、施、聞、慧，此間命終，生彼天處；我亦有是信、戒、施、聞、慧」 tr. "the faith, morality, giving, learning, and wisdom possessed by the gods of the Four Heavenly Kings—having ended their lives here, they were born in that heavenly place; I too have such faith, morality, giving, learning, and wisdom"—and still returns to 「尚無少許念，何況念天」 tr. "there is still not even a little recollection, how much less recollecting the gods". The six gates exhausted, it gathers with 「菩薩摩訶薩行是六念，是名次第行、次第學、次第道」 tr. "the bodhisattva-mahāsattva's practising these six recollections—this is called sequential practice, sequential training, and sequential path". This section, above all, must not be read smoothly past: the objects recollected are listed in full, item by item, precisely so that one takes up none of them in each of these six places—the way of recollecting is not to imagine the Buddha as a thing and hold to it, but that in the place recollected there is not one mark to abide in. The last objection of Sūtra ② is the weightiest: 「世尊！若一切法無所有性者，是則無道、無智、無果。」 tr. "World-Honored One! If all dharmas are without any existent nature, then there is no path, no knowledge, no fruit." The Buddha does not answer directly but asks in return: 「汝見是色性實有不？」 tr. "Do you see this nature of form as really existent?" Subhūti answers, 「不見也！世尊！」 tr. "I do not see it, World-Honored One!" The Buddha then turns the question back on him: 「汝若不見諸法實有，云何作是問？」 tr. "Since you do not see dharmas as really existent, why do you ask this question?" Subhūti thereupon makes clear that his question is not doubt—「我於是法不敢有疑，但為當來世諸比丘求聲聞、辟支佛道、菩薩道者」 tr. "I dare not have doubt about this Dharma; it is only for the sake of the bhikṣus in the world to come who seek the śrāvaka path, the pratyekabuddha path, and the bodhisattva path"; those people will speak thus, 「若一切法無所有性，誰垢誰淨？誰縛誰解」 tr. "if all dharmas are without any existent nature, who is stained and who is pure? Who is bound and who is released", and 「是不知不解故而破於戒、破正見、破威儀、破淨命」 tr. "because of this not knowing and not understanding, they break morality, break right view, break deportment, break pure livelihood", ending in a fall into the three evil destinies; hence he says, 「我畏當來世有如是事，以是故問佛。世尊！我於是法中信，不疑不悔」 tr. "I fear that such things will happen in the world to come; for this reason I asked the Buddha. World-Honored One! Within this Dharma I have faith; I do not doubt and do not regret". The end of the chapter does not come down on attaining; it comes down on guarding—what is guarded against is not emptiness, but grasping at emptiness.

The explanation in Treatise ② makes the items above solid one by one. First it settles the name ‘new to the training’: Subhūti asks again because giving rise to dhyāna and to the powers within emptiness 「是大菩薩近成佛者能行」 tr. "is something the great bodhisattvas near to becoming a Buddha can practise", and he did not yet know how those who have newly aroused the mind practise; and the definition of ‘new to the training’ is very wide—「雖無量劫發意，未得諸法實相，皆名新學」 tr. "though he has aroused the intent for immeasurable kalpas, so long as he has not yet obtained the real mark of all dharmas, he is called new to the training". A questioner objects: since they are new to the training, they should be taught only giving and keeping morality; why teach them ultimate emptiness straight away? The treatise-author answers, 「今明始入無所有、畢竟空法故，令行無所有」 tr. "it is now in order to make clear the beginning of entry into the dharma of there being nothing existent and ultimate emptiness that he is made to practise there being nothing existent", and gathers it with a simile: 「譬如小兒服藥，須蜜乃下。是故雖新發意，亦觀深空，無咎。」 tr. "It is as a small child taking medicine: it needs honey to go down. Therefore, though he has newly aroused the intent, there is no fault in his also contemplating deep emptiness." This simile is the eye of the method of the whole chapter—deep emptiness is the medicine, the six perfections and the six recollections are the honey; one does not withhold the medicine because it is bitter, nor take away the honey because he is new to the training. His explanation of those from whom one hears is not vague either: those who have made many offerings to the buddhas means 「遍吉、觀世音、得大勢菩薩、文殊師利、彌勒菩薩等」 tr. "Samantabhadra, Avalokiteśvara, the Bodhisattva Mahāsthāmaprāpta, Mañjuśrī, the Bodhisattva Maitreya, and others"; the sages of the four fruits are as spoken of before, while 「辟支佛不樂說法故，不說」 tr. "the pratyekabuddhas are not mentioned, because they do not delight in expounding the Dharma"; and why one hears only from the sages: because 「餘人多以著心說，諸聖人以無著心說，是故但從聖人聞」 tr. "the other people mostly speak with a clinging mind, while the sages speak with a mind without clinging; for this reason he hears only from the sages". The meaning heard is also restated once: 「一切有為作法從因緣和合生起故有，無有實定性乃至如毫末許所有」 tr. "all conditioned, made dharmas exist because they arise from the coming together of causes and conditions, and have no really fixed nature, up to there not being even so much as a hair's tip of anything existent", and the difference among the sages too lies nowhere else: 「涅槃即是寂滅相、無所有法」 tr. "nirvāṇa is the mark of quiescence, the dharma of there being nothing existent". On arousing the mind, the treatise-author sets two questions in succession to exhaust it. The first: since one knows ultimate emptiness, why say further, ‘why should I not arouse the mind to become a Buddha’? The answer is just one sentence—「畢竟空，無所有，無所障礙，何妨發心作佛？」 tr. "Ultimate emptiness is without anything existent and has nothing that obstructs; how does it hinder arousing the mind to become a Buddha?" Going a step further, he questions back: 「若說畢竟空，滅諸戲論，云何障發心？若障，即是有性，云何言無所有性？」 tr. "If it is said that ultimate emptiness extinguishes all idle discourse, how could it obstruct arousing the mind? If it obstructs, that is an existent nature; how then can it be called the nature without anything existent?" The second: 「若不障發心，亦應不障不發心，菩薩何不安住而發心受諸勤苦？」 tr. "If it does not obstruct arousing the mind, it should equally not obstruct not arousing the mind; why does the bodhisattva not dwell at ease, but arouse the mind and undergo all manner of toil and suffering?" This question comes closest to human feeling, and the treatise-author's answer takes nothing at all from principle—first he speaks of the suffering of kin, 「譬如人得好良藥，親里知識受諸病苦，云何不與」 tr. "it is as a person who has obtained an excellent good medicine, while his kin and friends are undergoing all manner of pains of sickness: how could he not give it to them"; next he speaks of his own crossing not yet being sufficient, 「我雖聞諸法實相，心未深入，未有禪定，智慧未熟，受諸苦惱」 tr. "though I have heard of the real mark of all dharmas, my mind has not yet deeply entered it; I do not yet have meditative concentration, my wisdom is not yet ripe, and I undergo all manner of suffering and vexation"; third he speaks of enemy and kin being equal, which completes the perfection of patience, and what it rests on is again only one thing, the unfixedness of causes and conditions—「怨親無定，以因緣故，親或為怨，怨或為親」 tr. "enemy and kin are not fixed; because of causes and conditions, kin at times become enemies, and enemies at times become kin", and so 「是以菩薩視怨如親」 tr. "therefore the bodhisattva regards enemies as kin", which he makes clear with two similes: 「譬如欲過嶮道，應當敬重頂戴導師；又如良醫雖賤，為貴者所重。」 tr. "It is as one who wishes to pass through a dangerous road should respect and carry on his head the guide; and as a good physician, though lowly, is valued by the noble." Arousing the mind made clear, the treatise-author then asks, question by question, after the meaning of the three names. To the question 「次第行、次第學、次第道有何差別」 tr. "what difference is there among sequential practice, sequential training, and sequential path", he answers by listing several sayings side by side: some say 「無差別；若行、若學、若道，義一而語異」 tr. "there is no difference; whether practice, whether training, whether path—the meaning is one and the words differ"; some say 「初名行，中名學，後名道」 tr. "the beginning is named practice, the middle is named training, the end is named path"; some 「行名布施，學名持戒，道名智慧」 tr. "practice is named giving, training is named keeping morality, path is named wisdom"; some 「行名持戒，學名禪定，道名智慧」 tr. "practice is named keeping morality, training is named meditative concentration, path is named wisdom"; some divide the eightfold noble path into three parts, with right view as the body—「正見是道體；發起是道，名正思惟」 tr. "right view is the body of the path; what gives rise to the path is named right thought"; right speech, right action, and right livelihood aid right view and so are named practice, and right effort, right mindfulness, and right concentration accomplish right view and so are named training; again, someone assigns them to the six perfections: 「檀波羅蜜、毘梨耶波羅蜜名為行，初入道故」 tr. "dānapāramitā and vīryapāramitā are named practice, because they are the first entry into the path", śīla and dhyāna restrain the mind and so are named training, and 「忍為善，般若為智慧，善、智具足故名道。譬如人有眼有足，隨意所至」 tr. "patience is goodness, prajñā is wisdom; because goodness and wisdom are complete, it is named path. It is as a person who has eyes and has feet, and goes wherever he wishes". The sayings listed, the treatise-author does not judge for any one of them, saying only, 「如是等，名為三事差別」 tr. "such as these are named the differences of the three matters". Then he answers head-on 「何以名次第」 tr. "why is it named sequence": precisely because all dharmas are without anything existent, one who has first aroused the mind does not know from where to enter gradually within the dharma of emptiness, and so sequence is set up; and 「諸法雖空難解，次第行得力故，能得成就；譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至」 tr. "though dharmas are empty and hard to understand, because sequential practice gains strength, one can reach accomplishment; it is as climbing a ladder: from the first rung one gradually goes up, and though the place above is high and hard, one can still reach it"—the ladder is not a thing outside the road; it is where the road can be stepped on; stepping up rung by rung, it does not obstruct emptiness at all. The explanation of practising dāna in four ways is especially thorough: one can practise it in four ways because one has 「善拔慳貪根，深愛檀波羅蜜，慈悲於眾生，通達諸法實相」 tr. "well pulled up the root of stinginess and greed, deeply loves dānapāramitā, is kind and compassionate toward beings, and penetrates the real mark of all dharmas"; and the ailments of those who cannot complete them the treatise-author names one by one—there are those who practise it themselves but cannot teach others, 「或畏他瞋，或畏為己教布施以之為恩」 tr. "either he fears others' anger, or he fears that others will take his urging them to give, done for their own sake, as a favour"; there are those who can teach yet do not themselves practise; 「或有人種種讚歎布施之德，勸人令施而不能自行」 tr. "or there are people who praise the virtue of giving in all manner of ways and urge others to give, but cannot practise it themselves"; there are those complete in all three matters who yet cannot rejoice, because 「或有破戒惡人行施而不喜見」 tr. "perhaps there is a precept-breaking evil person practising giving, and he does not like to see it"; and further 「有人喜見施主而不讚歎，以其邪見不識施果故」 tr. "there are people who are glad to see a donor but do not praise him, because with their wrong views they do not recognise the fruit of giving"—「如是，各各不能具足」 tr. "thus each of them is unable to complete them". That the four matters can be whole lies only in 「菩薩大悲心、深愛善法故，能行四事」 tr. "because the bodhisattva has the mind of great compassion and deeply loves wholesome dharmas, he can practise the four matters". As to why one must teach others to do it themselves, the treatise-author speaks on the bodhisattva's behalf a passage of great plainness: 「我不惜財物，我雖多施汝，汝亦不得持至後世；汝今當自作，後當自得。」 tr. "I do not begrudge wealth; though I give you much, you still cannot take it with you into later lives; you should now do it yourselves, and later you will obtain it yourselves." As to why one rejoices even in the giving of the precept-breaking: because 「見行施者雖是破戒惡人，但念其好心布施之德，不念其惡，是故歡喜讚歎」 tr. "seeing one who practises giving, even if he is a precept-breaking evil person, he thinks only of the virtue of his good mind in giving and does not think of his evil; for this reason he rejoices and praises". And the coming of wealth is from the first not what is sought: 「譬如人為穀故種禾，而稾草自至」 tr. "it is as a person who plants grain for the sake of the grain, and the straw comes of itself". Below this, to the question 「是菩薩布施時，先施何等人」 tr. "when this bodhisattva gives, to what kind of people does he give first", two opposite sayings stand side by side: one says one must go first to the sages—「必先供養諸佛、大菩薩、辟支佛、阿羅漢及諸聖人」 tr. "he certainly first makes offerings to the buddhas, the great bodhisattvas, the pratyekabuddhas, the arhats, and the sages"—and if there are no sages, it is pushed down in order to those who keep morality and are free of desire, the disciples who have left home, those who keep the five precepts and practise the ten wholesome paths, the middling people, and the evil people of the five heinous sins and the animals; the other says the reverse—「應先布施五逆罪人、斷善根者，貧窮、老病、下賤、乞匃者，乃至畜生；譬如慈母，多有眾子，先念羸病，給其所須」 tr. "one should first give to people of the five heinous sins, to those who have cut off the roots of goodness, and to the poor, the old and sick, the lowly, and the begging, up to the animals; it is as a kind mother who has many children and first thinks of the weak and sick, giving them what they need". The two sayings are listed side by side without forced judgement; the treatise-author only distinguishes, from the ground of the mind, where each belongs: 「一切眾生皆是菩薩福田，能生大悲故」 tr. "all beings are the bodhisattva's field of merit, because they can give rise to great compassion"; for one who has obtained the acceptance of non-arising it is equal and without difference, while 「未得無生忍者，或慈悲心多、或分別心多，此二心不得俱行」 tr. "among those who have not yet obtained the acceptance of non-arising, in some the mind of kindness and compassion is greater, in some the discriminating mind is greater; these two minds cannot proceed together"—the one in whom the mind of compassion is greater gives first to the poor and the evil, and his thought is 「種福田中，果報雖大，憐愍眾生故，先利貧者」 tr. "among the fields of merit in which to plant, though the retribution is great, out of pity for beings I first benefit the poor", 「如是田雖不良，以慈悲心，得大果報」 tr. "thus, though the field is not good, by the mind of kindness and compassion one obtains great retribution"; the one in whom the discriminating mind is greater makes offerings first to the buddhas, and his thought is 「諸佛有無量功德故，應先供養」 tr. "because the buddhas have immeasurable merit, they should be offered to first", and though this mind is small, 「福田良故，功德亦大」 tr. "because the field of merit is good, the merit too is great". When one comes to enter the power of skilful means, the two no longer hinder each other: 「心得自在，二事俱行——慈愍眾生，又視皆如佛」 tr. "the mind becomes free, and the two things proceed together—pitying beings with kindness, and also regarding all as a Buddha". The two questions below show an especial fineness: why the sūtra says ‘to one who needs food, give food’ and does not say ‘give clothing and food’—because 「有人須食與飲、須飲與衣，以不稱受者意故，福德少」 tr. "there are people who to one who needs food give drink, and to one who needs drink give clothing; because it does not suit the recipient's wish, the merit is small"; and 「有人若羞、若怖，雖有所須，不能發言，云何知其所須」 tr. "there are people who are either ashamed or afraid; though they have needs, they cannot speak out; how is one to know what they need", whereupon 「菩薩觀其相貌，隨時所須、土地所宜」 tr. "the bodhisattva observes their appearance, what is needed at the time, and what suits the land". The turn from giving to morality also has its course of mind—「我憐愍眾生，以衣食布施，所益甚少；不如持戒，常以無惱、無畏施於眾生」 tr. "I pity beings and give clothing and food, but what it benefits is very little; it is better to keep morality, and constantly give beings freedom from vexation and freedom from fear"; from morality concentration arises, from concentration wisdom is completed, and then liberation and the knowledge and vision of liberation follow, and the five aggregates form of themselves in sequence. Why the sūtra text here speaks of the five aggregates and not of the six perfections—the answer is 「法雖一，以種種異名說，是故說五眾無咎」 tr. "though the dharma is one, it is spoken of by various different names; for this reason there is no fault in speaking of the five aggregates", and each is shown to be contained by a perfection; why it must say ‘aggregate’—because entering the position is not something one precept or one concentration can achieve: 「譬如一人、二人，不名為軍；和合多人，乃成為軍，能破怨敵」 tr. "it is as one person or two persons are not called an army; only when many people are combined do they make an army that can break the enemy". The meaning of sequence can at this point be said in a word: 「先麁後細，先易後難，漸漸習學，名為次第」 tr. "first coarse then fine, first easy then hard, little by little training in and learning, is named sequence"; and that sequence and emptiness do not contradict each other is also just one sentence—「諸法性雖無所有，而隨世諦行，為破顛倒故」 tr. "though the nature of dharmas is without anything existent, one practises following worldly truth, in order to break inversion". The six recollections are set as the first gate because 「念佛等六念是初次第行，以易行易得故」 tr. "the six recollections, recollection of the Buddha and the rest, are the first sequential practice, because they are easy to practise and easy to obtain"; an objector says that in the six recollections too it is said that one does not recollect the Buddha by form, so how can they be called easy; the answer is 「有法共行，故名為易；譬如服苦藥，以蜜下之則易」 tr. "because there is a dharma that can be practised along with it, it is called easy; it is as taking bitter medicine: sending it down with honey makes it easy"—the simile of honey appears here a second time: before, it was for one new to the training contemplating emptiness; here, it is the six recollections carrying emptiness—one and the same dharma. And as to why only the six perfections and the six recollections are spoken of and not the three gates of liberation, the treatise-author answers with great responsibility: 「六波羅蜜、六念等，柔軟易行，不生邪見，是菩薩次第學法。餘三解脫門等，思惟籌量，或生邪見故不說。」 tr. "The six perfections, the six recollections, and the like are gentle and easy to practise and do not give rise to wrong views; this is the dharma of the bodhisattva's sequential training. The rest, the three gates of liberation and the like, require reflection and reckoning and may give rise to wrong views, therefore they are not spoken of." At the very end, explaining the Buddha's counter-question, he too gives it back in just one sentence: 「汝若不見實定有，云何以次第等難空？」 tr. "If you do not see anything really and fixedly existent, how can you use sequence and the like to object to emptiness?"—「而次第法不離於空。」 tr. "And the dharma of sequence is not apart from emptiness." Subhūti's receiving and understanding the treatise-author tells in full on his behalf: what he is anxious about is that people to come, 「以罪重智鈍故，取空相」 tr. "because their sins are heavy and their knowledge dull, grasp at the mark of emptiness", and so 「以少因緣而破戒及威儀，無所畏忌」 tr. "on scant causes and conditions break morality and deportment, with nothing they fear or shun", leave home yet look to the white-robed for their support, lie to seek gain, and break right livelihood; because they plant these sins they fall into the three evil destinies, 「或重於白衣」 tr. "perhaps more heavily than the white-robed"; while as for himself, 「我已得道，於諸法無所受，又常聞佛說空法，云何戲論生疑？又我常修無諍三昧，憐愍眾生，是故問佛」 tr. "I have already obtained the path, and in dharmas there is nothing received; further, I constantly hear the Buddha speak the dharma of emptiness—how should idle discourse give rise to doubt? Further, I constantly cultivate the samādhi of non-contention and pity beings; therefore I ask the Buddha". The source of the one question made clear, the whole chapter then lays down its brush on kindness and compassion.

The difference between the two parts can be settled in a word: the First Part tells how those who have already practised can give rise to practice within emptiness; the Last Part tells how those who have not yet practised can take their first step from within emptiness. What the First Part cites is the Buddha's own matter—entering dhyāna, giving rise to the powers, becoming a Buddha in association with a single thought; what the Last Part cites is what a beginner can set his hand to—hearing the Dharma, arousing the mind, practising the six perfections in four ways, the six recollections. So the course of the First Part closes on 「今皆空故，不應有難」 tr. "now, because both are empty, there should not be this objection", which is breaking an objection; the course of the Last Part closes on 「我畏當來世有如是事」 tr. "I fear that such things will happen in the world to come", which is guarding against an objection. And between the two parts one thread runs through: that single character 「故」 tr. "because" that has been turned around—it is not that, though there is the nature without anything existent, one can still have sequence; it is that 「以諸欲、惡不善法無所有性——若自性、若他性皆是無所有性故」 tr. "because the desires and evil and unwholesome dharmas are without any existent nature—because whether self-nature or other-nature they are all without any existent nature" one can enter the first dhyāna; it is not that outside sequence there is emptiness apart; it is that 「次第法不離於空」 tr. "the dharma of sequence is not apart from emptiness". That the chapter's name is set on sequence and not on emptiness is precisely for this—emptiness was spoken out to the end in the preceding chapters; what this chapter supplies is the road within emptiness; the road is not outside emptiness, and emptiness does not do away with the road.

Therefore, in reading each section of this chapter, one can ask at least three layers. First, what is it that is emptied here—what the whole chapter negates is in every case the character 「性」 tr. "nature": the five desires have no self-nature or other-nature, the supernormal powers have no self-nature or other-nature, of the practice of the six perfections it is said 「是皆不可得。何以故？自性無所有故」 tr. "these are all unfindable. Why? Because self-nature is without anything existent", and of what the six recollections recollect, 「是為無所有」 tr. "this is without anything existent". What is emptied is fixed nature, not the matter itself; giving must still be given, morality must still be kept, dhyāna must still be entered—only one does not set up a real dharma within it and abide there. So whenever one reads an 「不可得」 tr. "unfindable", first ask whether what is unfindable is the matter or the nature, and one will not read a sentence of ultimate emptiness as a sentence of calling it off. Second, for whom is the sequence here set up—the treatise-author says it plainly: sequence is set up in answer to Subhūti's question 「初發心菩薩於是空法中云何能漸次第學」 tr. "how can a bodhisattva of the first arousing of the mind, within this empty dharma, train little by little in sequence", and those it addresses are the ones new to the training; and the bounds of ‘new to the training’ are wide enough to reach 「雖無量劫發意，未得諸法實相，皆名新學」 tr. "though he has aroused the intent for immeasurable kalpas, so long as he has not yet obtained the real mark of all dharmas, he is called new to the training". So every item of this chapter can be matched to one's own seat: which donor's ailment is one's own—unable to teach others, unable to practise oneself, unable to praise, unable to rejoice; whether in oneself the mind of kindness and compassion is greater or the discriminating mind is greater; whether, among the six recollections, one can refrain from grasping at marks. That sequence is sequence lies precisely in its having room for people who are not alike. Third, if on hearing ultimate emptiness I loosen my grip instead, of what use is this chapter to me—this is exactly why Subhūti asks at the end, and it is also the most practical place in the whole chapter. The treatise-author has already written out the names of the illness: 「取空相」 tr. "grasp at the mark of emptiness", 「不解佛語深義以何事而說」 tr. "do not understand on what matter the deep meaning of the Buddha's words is spoken"; and its remedy is not to tell people to speak less of emptiness, but to make emptiness and practice into one matter—medicine and honey taken together, ladder and emptiness used together. Reading on along the two sūtras and two treatises, one will come at last to rest on that plainest of judgements: 「先麁後細，先易後難，漸漸習學，名為次第。」 tr. "First coarse then fine, first easy then hard, little by little training in and learning, is named sequence." Sequence is not a skilful means apart from emptiness; it is what emptiness looks like in time.

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈次第學品〉之所承，接在一個詞上。前品〈遍學品〉之末正論順忍，論主於彼判曰「是小乘順忍。小乘順忍尚無，何況大乘」，又分見色為兩重——「見色有二種：一者、見色實相了了，二者、斷繫諸色煩惱故名為見」，而以「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。本品開卷第一句即從此接住：「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——前品說有所得則順忍尚不可得，本品便逼問無法相者當得順忍不，於是佛乃立「無有法相、非法相，即是菩薩順忍」，把順忍從有無兩邊一併提出。所啟者亦在一句之間。本品之末，須菩提之難是「若一切法無所有性者，是則無道、無智、無果」，佛不正答而反問，其事未及正說便止；次品〈一心具萬行品〉開卷，須菩提即把同一難改口再問——「世尊！若一切法性無所有，菩薩見何等利益故，為眾生求阿耨多羅三藐三菩提？」而佛此番正面答之，仍以那個被翻轉的「故」字為軸：「以一切法性無所有故，菩薩為眾生求阿耨多羅三藐三菩提」，並直斷「諸有得、有著者，難可解脫」，終立一句與本品遙相對舉之語——「無所得即是道、即是果、即是阿耨多羅三藐三菩提，法性不壞故。」本品說無所有中猶有次第，次品說無所得即是道果；一縱一收，本是一事。

後來傳本於此品之名分歧最多，可誌者有三面。其一是本論品題：底本題「大智度論釋次第學品第七十五」，而明本缺「大智度論」四字，品題逕作「釋次第學品第七十五」；聖本、石本則連此十三字整段皆缺，是其品題另編或併入前品之流。宋本、元本於「五」字下增一「上」字，標其為上卷之分；石本又於此處標「卷第八十七首」，是其卷界逕以品界為界，與底本卷界落在品中者不同，兩存並錄不判。最可注意者是宮本：底本九字之題，宮本作十字「釋第七十五品上三次品」——是宮本明標本品又名「三次品」。其二是本論卷末與卷首之續題：卷八十六卷尾，宮本作「釋第七十四品訖第七十五品上」，聖本作「釋第七十品訖第七十四品上」，較宮本差四品——是聖本卷分自成一系，非題號逐一相差，不可以「差一階」一語通括卷題；卷八十七卷首續題，宋本、宮本「次第學品」作「次品」，聖本則連「次第學品」四字亦缺，而「第七十五之餘」一語，宋本作「第七十五品下訖第七十六品」，元本作「第七十五下訖第七十六品」，明本作「第七十五之下」，聖本作「七十四品下訖第七十五品」——聖本仍差一階，如實誌之。其三是所釋大經之傳本：其品正題作「三次品第七十五」，題下夾註「丹本次第行品」，而諸本於「次」字讀作「次第行」，即題為「三次第行品」；本論明本於品題處所註「之上經作三次第行品」一語，正與之相合，是論之明本所見大經與大經諸本用字同流。至其卷首總目所繫之品次編號，本品與次品同號，係目錄標記層自身之偏移，鄰接數品皆有此例，如實誌之不強解。三面合觀，則本品之名實有三造並存：論之底本作「次第學品」，宮本與大經底本作「三次品」，大經諸本與論之明本註作「次第行品」或「三次第行品」——而三名所指，正是經文一句之三個詞：次第行、次第學、次第道。異名不是異義，是取之者各就其一。

古德之疏，於本品可考者以吉藏《大品經義疏》為主。其書從所釋大經作「三次品第七十五」，開卷即定其在全經之位次與義脈：「此下第四、明菩薩次第漸增得入菩薩位」，而科為三分——「因前只未明大乘順忍之相，即顯無生忍」為第一，「為始行菩薩開之次第」為第二，「須菩提取惑情為難，請如來今通使教無應」為第三。此三分與本論二經二論之走勢相合：初分正顯大乘順忍而終顯無生忍，中分為新學開目，末分則是須菩提代當來人設難。於「有法是菩薩道，無法是菩薩果」一句，吉藏先出一家之解——「因中行有法，故有法為道；果地行無法，無法是果也」，而自註本論不爾，別出三釋，即本論所列八聖道、五度與般若、如法性實際三說；又自設一問，問前之集散品既明實相能生般若而以般若為果，今何以反以般若為道、實相為果，其答在所就之門不同——「般若就境智敬故，實相能生般若，般若是果；今明由般若斷煩惱得悟實相故，實相是果，般若是因也」。於次第一節，其判與本論之目全合：「佛答中約三種明次第：一者、約發心明次第；二者、約六度明次第；三者、得六念明次第」；而新學之界說亦同——「問：何等是新學？答：雖未得無生現前無量劫脩行，皆名新學。」三名之異解，吉藏並列四說，與本論之並列數說同其體例，其起句曰「人解三次有四說」，所分亦不外行學道之三分、施戒慧之三分、戒定慧之三分與六度之分配。六度四行相一節，其語最簡而最全：「此中度皆具四行：一、自行；二、化他；三、歎人」，並舉不能具足之病——畏嗔故不能教化行施，畏其以之為恩故不能教化行施，能教化而自不能行——與本論所列諸病相發。至末分惡取空之失，吉藏亦逐層點出其內外之序：「惡取空是邪見故破正見，內破正見故外破戒及威儀」，而後妄語求利以破淨命——本論所謂破戒、破正見、破威儀、破淨命四事，於此得一貫穿之線：病起於見，見壞而後行壞。

另兩家則無可徵。慧影《大智度論疏》為逐品隨文之作，然其現存之本止於前數十品之中，品七十以下皆在其本之外，本品〔查無〕其釋，是闕釋而非棄釋，如實標闕不以他處之文充之。均正《大乘四論玄義》遍檢「次第學」「三次品」二目皆〔查無〕，其書為綱要體而非隨文釋，於此類後段細目之品本罕逐字引，非缺陷。另有一事可誌：智顗《摩訶止觀》判五時頓漸不定，歷引諸經為證，於漸教一項所引大品之文，即本品品名之核心句——其文曰「次第行、次第學、次第道」，繫之《大品》而斷曰「此證漸也」。是天台一家取此三名以證漸教之有據。此取義與本論之用不同：本論之三名，是為新發意者於畢竟空中開其可踏之處，故論主既列數說而不判，又明言「諸法性雖無所有，而隨世諦行，為破顛倒故」；而天台所取者是判教之漸相。兩造各就其用，如實誌之不判。

把這一路承衍帶回本品，三個品名恰好照見本品義理之三面。曰次第學者，舉其所學——六波羅蜜之四種行相與六念之六門，一目一目列全，是可學之事。曰次第行者，舉其所行——「先麁後細，先易後難，漸漸習學，名為次第」，是可踏之階。曰三次者，舉其名數——行、學、道三者或一義而異語，或初中後之分，或施戒慧之分，本論並列數說而不定於一，正因此三名所指本是一條路之三種看法。三名並存而不相妨，猶如本論之列數說、吉藏之列四說而皆不判：次第之義既不在名上，便不必爭名。

因此，〈次第學品〉最終留下的，是一套可以帶進日用的量法。我聞畢竟空而覺得無事可作時，記得佛之自證不是說雖空猶能行，是說若五欲實有定性，則「我本為菩薩行時，不能觀諸欲、惡不善法無所有性入初禪」——空正是行之所以可能。我嫌自己是新學而不敢觀深法時，記得論主之喻：「譬如小兒服藥，須蜜乃下。」我覺得次第太長而生怯時，記得那一架梯子——「譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至。」我行施而只顧自作時，記得四種行缺一不成，而其病不過是「或畏他瞋」「以其邪見不識施果故」之類。我在先施聖人與先施貧病之間猶豫時，記得論主不判其一，只教人認得自己是慈悲心多還是分別心多，並指出二者終有俱行之時——「心得自在，二事俱行——慈愍眾生，又視皆如佛。」而我若讀空讀到手上鬆了，記得須菩提末後之所以問，不為自疑，是為後人：「我畏當來世有如是事，以是故問佛。」全品說盡了無所有，末後仍歸於一句可行之語——「而次第法不離於空。」

Further Resonances

What "Training in Sequence" inherits is joined at a single term. At the end of the preceding chapter, "Training in All," the discussion turns squarely on compliant acceptance; there the treatise-author judges, 「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 further divides seeing form into two layers—「見色有二種：一者、見色實相了了，二者、斷繫諸色煩惱故名為見」 tr. "Seeing form is of two kinds: 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"—and lays 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 this chapter takes it up from right here: 「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—the preceding chapter says that with something to be attained even compliant acceptance is unfindable, and this chapter then presses the question whether one without the mark of dharmas should obtain compliant acceptance or not; and so the Buddha sets up 「無有法相、非法相，即是菩薩順忍」 tr. "There is no mark of dharmas and no mark of what is not a dharma; this is the bodhisattva's compliant acceptance," lifting compliant acceptance out of both sides, existence and non-existence, at once. What it opens likewise lies within a single sentence. At the end of this chapter, Subhūti's difficulty is 「若一切法無所有性者，是則無道、無智、無果」 tr. "If all dharmas are without any existent nature, then there is no path, no knowledge, no fruit"; the Buddha does not answer it directly but asks in return, and the matter stops before it comes to be spoken of directly. At the opening of the next chapter, "One Mind Complete with All Practices," Subhūti at once asks the same difficulty again in changed words—「世尊！若一切法性無所有，菩薩見何等利益故，為眾生求阿耨多羅三藐三菩提？」 tr. "World-Honored One! If the nature of all dharmas is without anything existent, what benefit does the bodhisattva see, that for the sake of beings he seeks anuttarā samyaksaṃbodhi?"—and this time the Buddha answers it head-on, still taking as its axis that overturned 「故」 tr. "because": 「以一切法性無所有故，菩薩為眾生求阿耨多羅三藐三菩提」 tr. "Because the nature of all dharmas is without anything existent, the bodhisattva seeks anuttarā samyaksaṃbodhi for the sake of beings," and he judges straight out, 「諸有得、有著者，難可解脫」 tr. "Those with something attained and something clung to find it hard to be liberated," finally setting up a sentence that answers this chapter from afar—「無所得即是道、即是果、即是阿耨多羅三藐三菩提，法性不壞故。」 tr. "Nothing to be attained is precisely the path, precisely the fruit, precisely anuttarā samyaksaṃbodhi, because the nature of dharmas is indestructible." This chapter says that within there being nothing existent there is still sequence; the next chapter says that nothing to be attained is precisely the path and its fruit. One letting go and one gathering in: from the first they are one matter.

The later transmitted texts diverge most of all on this chapter's name, and what is worth recording has three sides. The first is this treatise's chapter title. The base text heads it 「大智度論釋次第學品第七十五」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Training in Sequence’, Chapter Seventy-five," while the Ming edition lacks the four Chinese characters 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa," its chapter title reading simply 「釋次第學品第七十五」 tr. "Explanation of ‘Training in Sequence’, Chapter Seventy-five"; the Shōgozō and Ishiyama-dera manuscripts lack even the whole stretch of these thirteen Chinese characters, being of the stream in which the chapter title is arranged separately or merged into the preceding chapter. The Song and Yuan editions add beneath the character 「五」 tr. "five" one character 「上」 tr. "Upper," marking it as the division of the upper fascicle; the Ishiyama-dera manuscript further marks at this place 「卷第八十七首」 tr. "head of Fascicle Eighty-seven," that is, its fascicle boundary is taken straight from the chapter boundary, unlike the base text, whose fascicle boundary falls within the chapter; both are kept and recorded together without judgement. Most worth attention is the Palace edition: for the base text's title of nine Chinese characters, the Palace edition has ten, 「釋第七十五品上三次品」 tr. "Explanation of the Seventy-fifth Chapter, Upper: The Three Sequences"—that is, the Palace edition plainly marks that this chapter is also named 「三次品」 tr. "The Three Sequences." The second is the continuation titles at the end and the head of this treatise's fascicles. At the end of fascicle eighty-six, the Palace edition reads 「釋第七十四品訖第七十五品上」 tr. "Explanation of Chapter Seventy-four ends; Chapter Seventy-five, Upper," and the Shōgozō manuscript reads 「釋第七十品訖第七十四品上」 tr. "Explanation of Chapter Seventy ends; Chapter Seventy-four, Upper," four chapters off from the Palace edition—that is, the Shōgozō manuscript's division of fascicles forms a system of its own and is not a title numbering differing one by one, and the fascicle titles may not be covered across the board by the single phrase 「差一階」 tr. "one step off." In the continuation title at the head of fascicle eighty-seven, the Song edition and the Palace edition have, for 「次第學品」 tr. "Training in Sequence," 「次品」 tr. "The Sequence Chapter," and the Shōgozō manuscript lacks even the four Chinese characters 「次第學品」 tr. "Training in Sequence"; and for the phrase 「第七十五之餘」 tr. "the remainder of Chapter Seventy-five," the Song edition reads 「第七十五品下訖第七十六品」 tr. "Chapter Seventy-five, Lower, through Chapter Seventy-six," the Yuan edition reads 「第七十五下訖第七十六品」 tr. "Seventy-five, Lower, through Chapter Seventy-six," the Ming edition reads 「第七十五之下」 tr. "Seventy-five, Last Part," and the Shōgozō manuscript reads 「七十四品下訖第七十五品」 tr. "Chapter Seventy-four, Lower, through Chapter Seventy-five"—the Shōgozō manuscript is still one step off, and this is recorded as it is. The third is the transmitted text of the Larger Sūtra being explained. Its main chapter title reads 「三次品第七十五」 tr. "The Three Sequences, Chapter Seventy-five," with an interlinear note below the title, 「丹本次第行品」 tr. "the Khitan edition: ‘Sequential Practice’ chapter," while the various editions read the character 「次」 tr. "sequence" as 「次第行」 tr. "sequential practice," that is, the title is 「三次第行品」 tr. "The Three Sequential Practices"; the phrase noted at the chapter title in this treatise's Ming edition, 「之上經作三次第行品」 tr. "for the First Part, the sūtra reads ‘The Three Sequential Practices’ chapter," accords exactly with this, so the Larger Sūtra seen by the treatise's Ming edition is of one stream in its wording with the various editions of the Larger Sūtra. As for the chapter-order number attached in its general table of contents at the head of the scroll, this chapter and the next chapter bear the same number; this is a shift within the table-of-contents markup layer itself, and the several adjoining chapters all have this pattern; it is recorded as it is without forcing an explanation. Taking the three sides together, this chapter's name in fact has three parties standing side by side: the treatise's base text has 「次第學品」 tr. "Training in Sequence," the Palace edition and the base text of the Larger Sūtra have 「三次品」 tr. "The Three Sequences," and the various editions of the Larger Sūtra and the note of the treatise's Ming edition have 「次第行品」 tr. "Sequential Practice" or 「三次第行品」 tr. "The Three Sequential Practices"—and what the three names point to is precisely three terms of a single sentence of the sūtra: sequential practice, sequential training, sequential path. Different names are not different meanings; those who took them up each went by one of them.

Among the commentaries of the ancient masters, what can be examined for this chapter is chiefly Jizang's Commentary on the Larger Sūtra. His book follows the Larger Sūtra being explained in calling it 「三次品第七十五」 tr. "The Three Sequences, Chapter Seventy-five," and at its opening at once fixes its place in the order of the whole sūtra and its vein of meaning: 「此下第四、明菩薩次第漸增得入菩薩位」 tr. "From here down is the fourth: making clear that the bodhisattva, increasing gradually in sequence, obtains entry into the bodhisattva's position"; and he divides it into three parts—「因前只未明大乘順忍之相，即顯無生忍」 tr. "Because the preceding had only not yet made clear the mark of the compliant acceptance of the Great Vehicle, it then shows the acceptance of non-arising" is the first; 「為始行菩薩開之次第」 tr. "opening the sequence for bodhisattvas beginning their practice" is the second; 「須菩提取惑情為難，請如來今通使教無應」 tr. "Subhūti takes up deluded feelings to make a difficulty, requesting the Tathāgata now to resolve it, so that the teaching leaves nothing to answer" is the third. These three parts accord with the course of this treatise's two sūtra sections and two treatise sections: the first part directly shows the compliant acceptance of the Great Vehicle and in the end shows the acceptance of non-arising; the middle part opens out the items for those new to the training; and the last part is Subhūti setting up a difficulty on behalf of the people to come. On the sentence 「有法是菩薩道，無法是菩薩果」 tr. "An existent dharma is the bodhisattva's path; a non-existent dharma is the bodhisattva's fruit," Jizang first gives one school's explanation—「因中行有法，故有法為道；果地行無法，無法是果也」 tr. "In the cause one practises an existent dharma, therefore an existent dharma is the path; at the ground of the fruit one practises a non-existent dharma; a non-existent dharma is the fruit"—and notes himself that this treatise is not so, setting out separately three explanations, namely the three sayings this treatise lists: the eightfold noble path; the five perfections and prajñā; and suchness, the nature of dharmas, and the limit of reality. He further sets up a question himself: since the earlier "Gathering and Dispersal" made clear that the real mark can give rise to prajñā and took prajñā as the fruit, why now, on the contrary, is prajñā taken as the path and the real mark as the fruit? His answer lies in the difference of the gate from which each is taken—「般若就境智敬故，實相能生般若，般若是果；今明由般若斷煩惱得悟實相故，實相是果，般若是因也」 tr. "Because prajñā is taken in terms of object and knowledge, the real mark can give rise to prajñā, and prajñā is the fruit; now it is made clear that through prajñā one cuts off the afflictions and awakens to the real mark, therefore the real mark is the fruit and prajñā is the cause." On the section on sequence, his judgement wholly accords with this treatise's items: 「佛答中約三種明次第：一者、約發心明次第；二者、約六度明次第；三者、得六念明次第」 tr. "In the Buddha's answer, sequence is made clear by way of three kinds: first, sequence made clear by way of arousing the mind; second, sequence made clear by way of the six perfections; third, sequence made clear by obtaining the six recollections"; and his definition of the one new to the training is also the same—「問：何等是新學？答：雖未得無生現前無量劫脩行，皆名新學。」 tr. "Question: what is new to the training? Answer: though one has cultivated practice for immeasurable kalpas, if non-arising has not yet been obtained and made present, all are called new to the training." On the different explanations of the three names, Jizang sets four sayings side by side, in the same format as this treatise's setting several sayings side by side; his opening phrase is 「人解三次有四說」 tr. "People explain the three sequences with four sayings," and what he divides does not go beyond the threefold division of practice, training, and path, the threefold division of giving, morality, and wisdom, the threefold division of morality, concentration, and wisdom, and the assignment to the six perfections. On the section on the four practising marks of the six perfections, his words are the most concise and the most complete: 「此中度皆具四行：一、自行；二、化他；三、歎人」 tr. "Here the perfections all have four practices: first, practising oneself; second, transforming others; third, praising people"; and he lists the sicknesses of being unable to complete them—because he fears anger he cannot teach and transform others to practise giving; because he fears they will take it as a favour he cannot teach and transform others to practise giving; he can teach and transform others and yet cannot himself practise—which shed light on the sicknesses this treatise lists. As for the fault of wrongly grasping emptiness in the last part, Jizang also points out layer by layer its order of within and without: 「惡取空是邪見故破正見，內破正見故外破戒及威儀」 tr. "Wrongly grasping emptiness is wrong view, and so it breaks right view; because right view is broken within, morality and deportment are broken without," and after that one tells lies to seek gain and so breaks pure livelihood—the four matters this treatise speaks of, breaking morality, breaking right view, breaking deportment, and breaking pure livelihood, here obtain a thread that runs through them: the sickness arises in view; view breaks, and then conduct breaks.

For the other two masters there is nothing to cite as evidence. Huiying's Commentary is a work that follows the text chapter by chapter, yet its extant text stops within the earlier several dozen chapters, and chapter seventy onward all lies outside it; for this chapter its explanation is 〔not found〕—the explanation is lacking, not discarded, and the lack is marked as it is, without filling it with text from elsewhere. Junzheng's Profound Meaning of the Four Mahāyāna Treatises, searched throughout for the two headings 「次第學」 tr. "training in sequence" and 「三次品」 tr. "The Three Sequences," is 〔not found〕 for both; his book is in the form of essentials, not a running commentary on the text, and for chapters of fine detail in the later sections such as this it rarely cites word for word in the first place; this is not a defect. There is one more matter worth recording: Zhiyi's Great Calming and Contemplation, in classifying the five periods and the sudden, the gradual, and the indeterminate, cites sūtras one after another as evidence, and the text of the Larger Sūtra that it cites under the item of the gradual teaching is precisely the core sentence of this chapter's name—its words are 「次第行、次第學、次第道」 tr. "sequential practice, sequential training, sequential path," which it attaches to the Larger Sūtra, concluding, 「此證漸也」 tr. "This is evidence for the gradual." So the Tiantai line has a basis for taking these three names as evidence for the gradual teaching. This taking of the meaning differs from this treatise's use. In this treatise the three names open, for those who have newly aroused the mind, a place within ultimate emptiness where they can set foot; therefore the treatise-author both lists several sayings without judging them and states plainly, 「諸法性雖無所有，而隨世諦行，為破顛倒故」 tr. "Though the nature of dharmas is without anything existent, one practises following worldly truth, in order to break inversion"; whereas what Tiantai takes is the gradual aspect in the classification of the teachings. The two parties each go by their own use; this is recorded as it is without judgement.

Bringing this whole line of further resonances back to this chapter, the three chapter names precisely illuminate three faces of this chapter's meaning. The name ‘Training in Sequence’ picks out what is trained in—the four kinds of practising marks of the six perfections and the six gates of the six recollections, listed in full item by item: these are matters that can be trained in. The name ‘Sequential Practice’ picks out what is practised—「先麁後細，先易後難，漸漸習學，名為次第」 tr. "First coarse then fine, first easy then hard, little by little training in and learning, is named sequence": these are steps that can be set foot on. The name ‘The Three Sequences’ picks out the number of its names—practice, training, and path are either one meaning in different words, or a division into beginning, middle, and end, or a division into giving, morality, and wisdom; this treatise sets several sayings side by side and does not fix on one, precisely because what these three names point to is from the first three ways of looking at one road. The three names stand together without obstructing one another, just as this treatise lists several sayings and Jizang lists four, and neither judges: since the meaning of sequence does not lie in the name, there is no need to dispute over names.

So what "Training in Sequence" leaves us in the end is a set of measures that can be carried into daily use. When I hear of ultimate emptiness and feel there is nothing to be done, I remember that the Buddha's own testimony does not say that though it is empty one can still practise; it says that if the five desires really had a fixed nature, then 「我本為菩薩行時，不能觀諸欲、惡不善法無所有性入初禪」 tr. "when I formerly practised as a bodhisattva, I could not have contemplated the desires and evil and unwholesome dharmas as without any existent nature and entered the first dhyāna"—emptiness is precisely what makes practice possible. When I disdain myself as new to the training and dare not contemplate deep dharmas, I remember the treatise-author's simile: 「譬如小兒服藥，須蜜乃下。」 tr. "It is as a small child taking medicine: it needs honey before it can go down." When I feel the sequence is too long and grow faint-hearted, I remember that ladder—「譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至。」 tr. "It is as climbing a ladder: from the first rung one goes up little by little, and though the place above is high and hard, one can still reach it." When I give and attend only to doing it myself, I remember that of the four kinds of practice not one may be lacking, and that their sicknesses are no more than such things as 「或畏他瞋」 tr. "or he fears others' anger" and 「以其邪見不識施果故」 tr. "because he holds wrong views and does not recognise the fruit of giving." When I hesitate between giving first to the sages and giving first to the poor and sick, I remember that the treatise-author does not judge for either one, but only teaches a person to recognise whether in himself the mind of kindness and compassion is greater or the discriminating mind is greater, and points out that the two at last have a time of proceeding together—「心得自在，二事俱行——慈愍眾生，又視皆如佛。」 tr. "The mind becomes free, and the two things proceed together—pitying beings with kindness, and also regarding all as a Buddha." And if, reading of emptiness, I read until my grip goes slack, I remember that the reason Subhūti asks at the very end is not his own doubt but for the sake of those who come after: 「我畏當來世有如是事，以是故問佛。」 tr. "I fear that such things will happen in the world to come; for this reason I asked the Buddha." The whole chapter has said all there is to say about there being nothing existent, and at the last it still comes back to one sentence that can be practised—「而次第法不離於空。」 tr. "And the dharma of sequence is not apart from emptiness."

考據Apparatus

一、科判

本品在《大智度論》釋《大品般若》之次第中屬〈釋餘品〉一段，跨卷八十六、八十七。品題「大智度論釋次第學品第七十五」〔T25 0664b26〕居卷八十六之中（非卷首起題）——卷八十六起於〔T25 0658c02〕，其卷首所繫者是前品〈遍學品第七十四〉〔T25 0658c07〕；前品訖處「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〕即本品起處。至卷八十六末題「大智度論卷第八十六」〔T25 0666a23〕，本品未竟；卷八十七以續題「大智度論釋次第學品第七十五之餘」〔T25 0666b02〕重起，續題下重出造署「聖者龍樹菩薩造」〔T25 0666b05〕、譯署「後秦龜茲國三藏鳩摩羅什譯」〔T25 0666b06〕——二署各繫自身之行，中隔一空白行〔T25 0666b04〕，非同行連署。本品訖於「又我常修無諍三昧，憐愍眾生，是故問佛。」〔T25 0670b22〕一段之末〔T25 0670b23〕，次品〈一心具萬行品第七十六〉起於〔T25 0670b24〕；卷八十七於本品內不收卷，續攝次品（卷八十七訖〔T25 0675a14〕，其內凡容本品之下與次品全篇）。故卷八十六＝前品＋本品之上，卷八十七＝本品之下＋次品，兩卷各以一品為界而交錯，續題作「之餘」而非「之下」，與品四十、四十三、四十五、四十七、六十一諸品跨卷同型，如實誌錄。

全品純漢字八千三百三十六。本帳獨立重算兩單元底稿去頁欄錨後之漢字流：之上〔01_zhi_shang_source.md〕二千三百三十二、之下〔02_zhi_xia_source.md〕六千零四，兩數之和恰為八千三百三十六，與工作底本檔首所載、底本原檔逐字重算值三方相合，無差額。兩單元不均衡約一比二點六，與品四十七（約一比二點七）同量級，屬卷界切分之自然結果。

品內結構二【經】二【論】、依卷界析為兩單元：【經】〔T25 0664b27〕、【論】〔T25 0665a23〕在之上（卷八十六），【經】〔T25 0666b07〕、【論】〔T25 0668a26〕在之下（卷八十七）。四標籤皆恰在塊首，無鑲嵌型過渡；切點取底本自身卷界（卷八十六收於〔T25 0666a23〕、卷八十七開於〔T25 0666b02〕），恰落論①與經②之間——卷界即經論界，無跨經論切分，亦無跨段糾纏。

兩論段起論之式不同，為本品體例之一異：論①逕以「問曰：」〔T25 0665a23〕開論，無「釋曰：」標記；論②則以「釋曰：」〔T25 0668a26〕開論。同一品之內兩論段起式相違，本帳逐字回底本核實無誤，如實誌錄不強解（品六十一為兩論段皆無「釋曰：」之型，本品為一有一無之型）。

頂層問答凡十四組——本帳於品身漢字流逐字重算「問曰」「答曰」各十四見，之上二組〔T25 0665a23〕〔T25 0665c03〕、之下十二組〔T25 0668b04〕〔T25 0668c04〕〔T25 0668c08〕〔T25 0669a03〕〔T25 0669a20〕〔T25 0669b24〕〔T25 0669c07〕〔T25 0669c21〕〔T25 0669c24〕〔T25 0670a06〕〔T25 0670a14〕〔T25 0670a29〕（所列為各組問句之 loc），兩數對稱無缺。另「有人言」凡七則：之上二則〔T25 0665b13〕〔T25 0665b14〕、之下五則〔T25 0668c10〕〔T25 0669a04〕〔T25 0669a05〕〔T25 0669a13〕〔T25 0669c03〕——皆屬答內並列異說之敘述體，非「問曰／答曰」格式，不計入十四組之數。

說者結構：經①〔T25 0664b27〕起於須菩提白佛之問，經內四輪問答相貫，末輪起說語作「佛言須菩提」〔T25 0665a12〕——非「佛言」／「佛告須菩提」之慣用式，本帳逐字回底本核為佛答語，且此處正有校記（下帳第十一條「言【大】｜告【宋】【元】【明】【宮】」），四本逕作「佛告須菩提」，異文與變體起說語恰相印證，如實誌錄。經②〔T25 0666b07〕亦起於須菩提之問，佛自〔T25 0666b12〕以下長篇開示（六波羅蜜四行相、六念逐條），一路以「復次，須菩提」承前，中無換說標記；至〔T25 0668a09〕須菩提新問，〔T25 0668a16〕–〔T25 0668a19〕為佛反詰須菩提之四輪緊密問答，末以須菩提長篇陳請收經。論段二者皆論主自問自答，兼引「有人言」列異說。

二、術語考

次第行·次第學·次第道。 全品綱骨，亦是品題所自。經②以此三名為問：「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道」〔T25 0666b09〕，佛一一以六波羅蜜四行相、六念答之，每段皆以「次第行、次第學、次第道，是事皆不可得」〔T25 0666c27〕收結。此三名之定型句於本論全書凡十六見、於所釋經凡十一見，逐見皆落於本品（所釋經之〈三次品〉）範圍之內，無一在外——本帳兩本各自全檔掃驗，對位唯一（詳第四目、第七目）。論主專設一問辨其別：「次第行、次第學、次第道有何差別？」〔T25 0669a03〕答則廣列六說，不自取一，為本品最顯之「並錄不判」處（詳下）。

三名六說（論主列異說之全帳）。 其一，「無差別；若行、若學、若道，義一而語異」〔T25 0669a04〕；其二，「初名行，中名學，後名道」〔T25 0669a05〕；其三，「行名布施，學名持戒，道名智慧」〔T25 0669a06〕；其四，「復次，行名持戒，學名禪定，道名智慧」〔T25 0669a06〕；其五，以八正道分屬三名——「行名正語、正業、正命，學名正精進、正念、正定，道名正見、正思惟」〔T25 0669a07〕，並自釋其所以：「正見是道體」〔T25 0669a10〕，發起者名正思惟，助益正見者名行，成就正見使令牢固者名學；其六，以六波羅蜜分屬三名——「檀波羅蜜、毘梨耶波羅蜜名為行，初入道故」〔T25 0669a13〕，尸羅、禪二度制心故名學，羼提、般若名道，「忍為善，般若為智慧，善、智具足故名道。譬如人有眼有足，隨意所至」〔T25 0669a18〕。六說既列，論主止於一句：「如是等，名為三事差別」〔T25 0669a19〕——列而不判，是本品義理姿態之樞紐。

次第（何以名次第）。 論主別立一問：「何以名次第？」〔T25 0669a20〕答繫於須菩提問意——空法之中如何能漸；其理據二：一者「諸法雖空難解，次第行得力故，能得成就」〔T25 0669a22〕，二者品末之總訓「先麁後細，先易後難，漸漸習學，名為次第」〔T25 0670a25〕。次第非別有一法，乃行之勢；故又收以一句：「諸法性雖無所有，而隨世諦行，為破顛倒故」〔T25 0670a26〕——次第屬世諦之行，不與畢竟空相違。

無所有性·自性·他性。 經文立義之根：「以是因緣故，當知一切法無所有性」〔T25 0664c23〕。佛自引本行為證，並以「若自性、若他性」兩門反顯：若諸欲惡不善法實有性，則不能觀其無所有而入初禪；以其無性，故能離而入。論釋此二門甚具體：「性有二種：若自性、若他性」〔T25 0666a03〕，而「自性名自身不淨性，他性名衣服等莊嚴身具」〔T25 0666a04〕——自性指身自身之性，他性指外加莊嚴之具，二者皆無常虛誑，故五欲中無常樂我淨之實。

順忍·有法是菩薩道，無法是菩薩果。 經①之眼。佛答有無二相俱不生，「無有法相、非法相，即是菩薩順忍」〔T25 0664c20〕，又立一對：「有法是菩薩道，無法是菩薩果」〔T25 0664c22〕。論釋此對凡三說：其一「有法名有為法，無法是無為法」〔T25 0665b11〕，行有為八聖道斷煩惱而得無為果；其二有人言五波羅蜜名有法為道、般若畢竟空無有法為果；其三有人言般若智慧相屬有為故為道，如、法性、實際不從因緣生故名果。三說並列，仍不判。又論主先分兩重順忍：「須菩提先問順忍者，是小乘順忍；今須菩提問菩薩順忍法」〔T25 0665b05〕——同名兩位，不可混。

新發意菩薩·新學。 經②所為之機。論主界之極寬：「雖無量劫發意，未得諸法實相，皆名新學」〔T25 0668b03〕——新不繫年劫，繫未得實相。復設難：既是新學，何不但教布施持戒而教以畢竟空？答曰「今明始入無所有、畢竟空法故，令行無所有」〔T25 0668b07〕，且「是菩薩以無所有畢竟空和合布施、持戒等行」〔T25 0668b08〕——空與行和合而非相代，故雖新發意亦觀深空，無咎（喻見第三目）。

四種行（自行·教人·讚歎·歡喜讚歎）。 六波羅蜜逐度之行相，經文逐度四句不易：「自行布施，亦教人行布施，讚歎行布施功德，歡喜讚歎行布施者」〔T25 0666c02〕。論繫其所以能具四：「善拔慳貪根，深愛檀波羅蜜，慈悲於眾生，通達諸法實相」〔T25 0669a27〕，並逐一列人之不能具者——或自行而不能教人（畏他瞋、畏受人恩），或教人而自不能施，或能讚歎而不能自行，或三事俱能而見人布施不能歡喜。四事之缺，各有其情，故論主以「菩薩大悲心、深愛善法故，能行四事」〔T25 0669b09〕總收。

六念。 經②後半之目：「以一切種智相應心，信解諸法無所有性，修六念，所謂念佛、念法、念僧、念戒、念捨、念天」〔T25 0667b08〕。六念之修法一貫以遮為顯：念佛「不以色念，不以受、想、行、識念」〔T25 0667b11〕，不以三十二相、金色身、丈光、八十隨形好念，不以五眾念，不以十力四無所畏十八不共法念，不以十二因緣法念——五段收語實作三式：前二段作「無憶故，是為念佛」〔T25 0667b14〕〔T25 0667b18〕，次一段作「無所有念，是為念佛」〔T25 0667b21〕，後二段作「無所念，是為念佛」〔T25 0667b25〕〔T25 0667b27〕，字面三變而所歸唯一。念戒之目別為九：「無缺戒、無隙戒、無瑕戒、無濁戒、無著戒、自在戒、智者所讚戒、具足戒、隨定戒」〔T25 0667c24〕。論主判六念之位甚明：「念佛等六念是初次第行，以易行易得故」〔T25 0670a28〕，且明其何以易——「有法共行，故名為易；譬如服苦藥，以蜜下之則易」〔T25 0670b01〕。又自注其詳處：「六念義，如初品中廣說」〔T25 0670b02〕。

五眾（戒眾·定眾·慧眾·解脫眾·解脫知見眾）。 經文敘布施次第入位處以五眾為階，論主設難：菩薩應行六波羅蜜入位，此中何以說五眾？答曰「法雖一，以種種異名說，是故說五眾無咎」〔T25 0670a08〕，並逐一對位：「持戒眾名尸波羅蜜；定眾、解脫眾名禪波羅蜜；慧眾、解脫知見眾是般若波羅蜜」〔T25 0670a10〕，行諸波羅蜜時能忍諸惡事是羼提、能起諸波羅蜜不休不息是毘梨耶。復設第二難：何以不逕說波羅蜜名？答繫於「和合」義——「以要言之，攝一切戒名為戒眾」〔T25 0670a17〕，眾者和合多法乃能破煩惱過二乘（喻見第三目）。

不受禪味·不受果報禪。 經①佛自述本行之要語：於諸禪支取相而「不念有是禪，不受禪味，不得是禪」〔T25 0665a01〕，故「我於是諸禪不受果報」〔T25 0665a02〕。論釋其次第：初習禪時取相乃至得，得已恐著味故觀無常，於是「修不受果報禪」〔T25 0665c15〕——取相是入門，不受味是異於外道之所在；五神通亦如禪法，不受其味。

一念相應慧。 經①得果之機：「我爾時用一念相應慧得阿耨多羅三藐三菩提」〔T25 0665a06〕。論繫其前後——宿命、天眼二通知眾生本末已，心生大悲，迴向入漏盡通，即時以一念相應慧通達四諦而得十力、四無所畏、四無礙智、十八不共法；一念相應慧非孤起，繫於大悲之後、四諦之上。

得無所有故是佛。 經②所聞之法本：「得無所有故是佛」〔T25 0666b14〕，阿羅漢乃至須陀洹亦然，「一切有為作法無所有性，乃至無有如毫末許所有」〔T25 0666b17〕。論重牒而申之：「一切有為作法從因緣和合生起故有，無有實定性乃至如毫末許所有」〔T25 0668b18〕，並為「諸佛等聖人皆因無所有故有是分別」〔T25 0668b15〕一語補其所以——「涅槃即是寂滅相、無所有法」〔T25 0668b17〕，諸聖人之差別繫於涅槃，故繫於無所有。又論主別出一義：此法何以必從聖人聞？「餘人多以著心說，諸聖人以無著心說，是故但從聖人聞」〔T25 0668b23〕。

三、譬喻與故事

本品要喻分兩束：論②前段釋新學何以得觀深空、何以發心，喻在藥與親里；後段釋次第、釋布施先後、釋五眾和合，喻在梯、禾、母、軍。

小兒服藥須蜜喻（承「新學亦觀深空」義）。 「譬如小兒服藥，須蜜乃下」〔T25 0668b09〕——空是藥，布施持戒等行是蜜；新發意者非不堪深空，是須和合而行。品末復以同一喻釋六念之易：「有法共行，故名為易；譬如服苦藥，以蜜下之則易」〔T25 0670b01〕——一喻兩用，前用於空與行之和合，後用於六念與餘行之共行，首尾相應。

良藥親里喻（承「知空而發心」義）。 論主釋菩薩既知諸法性無所有、何故仍發心受勤苦，舉親屬知識受病苦為說：「譬如人得好良藥，親里知識受諸病苦，云何不與？」〔T25 0668c14〕——有藥不與，非空之所許；發心之緣，正在此不忍。

嶮道導師·良醫雖賤喻（承「視怨如親」義）。 菩薩以畢竟空心怨親平等，論主自繫其得：「怨親無定，以因緣故，親或為怨，怨或為親」〔T25 0668c24〕；忍怨而具足忍波羅蜜，故「譬如欲過嶮道，應當敬重頂戴導師；又如良醫雖賤，為貴者所重」〔T25 0668c27〕——導師之可敬不繫其人，繫其能度此道；怨家之可重不繫其善，繫其是佛道因緣。

緣梯喻（承「何以名次第」義·全品之宗喻）。 「譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至」〔T25 0669a23〕——空非無階，階在行力。此喻正對須菩提「空法中云何能漸次第學」之問，為本品次第義之總喻。

種禾稾草喻（承「不為財富而財富自至」義）。 菩薩四種行檀而世世財富，然非為財富故施：「譬如人為穀故種禾，而稾草自至」〔T25 0669b22〕——稾草是所不求而至者，財富之於菩薩亦然。

慈母羸子·菩薩施餓虎（承「先施何等人」義·屬「有人言」所舉）。 論主設問布施先後，先列一序（先供養諸佛大菩薩辟支佛阿羅漢及諸聖人，次持戒精進禪定智慧離欲人，次出家佛弟子，次持五戒行十善道及一日戒三歸者，次中人，次五逆惡人及諸畜生），繼以「有人言」舉反序：應先施五逆罪人、斷善根者、貧窮老病下賤乞匃者乃至畜生——「譬如慈母，多有眾子，先念羸病，給其所須」〔T25 0669c05〕；「又如菩薩為餓虎欲食子故，以身施之」〔T25 0669c06〕。兩喻皆屬異說所舉，繫屬當明。論主終不取一序為定，唯以「一切眾生皆是菩薩福田，能生大悲故」〔T25 0669c08〕收之，並分兩機：未得無生忍者「或慈悲心多、或分別心多，此二心不得俱行」〔T25 0669c11〕——悲心多者先施貧窮惡人，「種福田中，果報雖大，憐愍眾生故，先利貧者」〔T25 0669c13〕；分別心多者先供養諸佛，「其心雖小，福田良故，功德亦大」〔T25 0669c17〕；得實相入方便力者，「二事俱行——慈愍眾生，又視皆如佛」〔T25 0669c19〕。

軍喻（承「五眾和合」義）。 「譬如一人、二人，不名為軍；和合多人，乃成為軍，能破怨敵」〔T25 0670a18〕——一戒一定不足以過二乘，攝一切戒名戒眾，和合乃能破煩惱入菩薩位；餘眾亦如是。

須食與食（經語之訓·非喻而繫於實行）。 論主問經何以不言「與衣食等」而言「須食與食」，答曰：「有人須食與飲、須飲與衣，以不稱受者意故，福德少」〔T25 0669c22〕；復問若受者羞怖不能發言，云何知其所須？答曰「菩薩觀其相貌，隨時所須、土地所宜」〔T25 0669c25〕——布施之精，精在稱受者之意，此本品最貼近行事之一節。

四、所釋經文

品名三造網（底本「次第學品」·宮本「三次品」·所釋經「三次第行品」系）。 品題〔T25 0664b26〕之校記凡三，逐字全帳誌之。其一（下帳第一條）——底本（大正）作「大智度論釋次第學品第七十五」；聖本、石本全缺此十三字；明本缺「大智度論」四字，僅作「釋次第學品第七十五」。其二（第二條）——元、明本「釋」下增「三」字；宮本以十字「釋第七十五品上三次品」代底本九字「釋次第學品第七十五」，明立本品異名「三次品」。其三（第三條）——宋、元本「五」下增「上」字；明本夾註「之上經作三次第行品」，自註所釋經之品名作「三次第行品」。

此三造須與所釋經側合觀。所釋經《摩訶般若波羅蜜經》本品之題〔T08 0383c12〕作「三次品第七十五」，其校記二：其一，宋、元、明、宮、聖五本於「次」下增「第行」二字，即五本俱作「三次第行品第七十五」；其二，底本題下有夾註「丹本次第行品」，而宋元明宮聖五本無此夾註。本論明本夾註所稱「經作三次第行品」，與所釋經宋元明宮聖五本之讀法逐字相符——論側之自註與經側之異文兩相對驗，非孤證。三造匯聚者：本論底本系作「次第學品」，本論宮本與所釋經底本系作「三次品」，本論明本夾註與所釋經五本系作「三次第行品」，所釋經丹本別作「次第行品」。判為「異名同品」：品名四造並錄，不判何本為正；本版品名從本論底本作「次第學品」（品名主軸從本論底本，屬既定之裁，本目不翻案）。

卷題與 -1 階（聖本卷分自成一系·石本卷八十七與本品全等）。 卷八十六末題〔T25 0666a23〕之校記二：其一，聖本「論」上增「經」字；其二，宮本作「六＋（釋第七十四品訖第七十五品上）【宮】」、聖本作「（釋第七十品訖第七十四品上）【聖】」——宮本著錄卷八十六所攝為品七十四訖品七十五上，與底本卷界全合；聖本則作品七十訖品七十四上，相差四品，非單純之 -1 位移，係聖本卷分自成一系（其卷八十六所攝範圍與大正本不同），如實誌錄不強解。卷八十七續題〔T25 0666b02〕之校記四：聖本「論」上增「經」字；宋元明宮四本「釋」下增「三」字；宋、宮作「次品」、聖本全缺「次第學品」四字；末條五造並陳——宋作「第七十五品下訖第七十六品」、元作「第七十五下訖第七十六品」、明作「第七十五之下」、聖作「七十四品下訖第七十五品」（-1 階於此處延續）。又〔T25 0666b03〕宮本「卷」下增「第」字。

石本之卷八十七與本品範圍完全重合（本品最顯之版本異象）。 〔T25 0664b27〕【經】標籤處之校記註「卷第八十七首【石】」，而品末〔T25 0670b23〕之校記註「卷第八十七終【石】」——石本之卷八十七，起於本品經文之首、終於本品之末，與本品身完全重合；石本既於此處起卷，其卷分與大正本（卷八十六收於本品之中）迥異。本帳逐字核底本，二註各在其位無誤。此與品六十一石本卷七十七與該品全等之異象同型，如實誌錄不動拆分（本版拆分從底本卷界，不從石本）。

所釋經 mulu n 屬性重出（XML 標記層瑕疵·如實誌）。 所釋經 T223 側目錄層：本品對應之 <cb:mulu> 顯文作「75 三次品」〔T08 0383c12 近〕，其 n 屬性標「76」；而次品顯文「76 一念品」〔T08 0386b09 近〕其 n 屬性亦標「76」——兩品重出，未依序遞增至七十七。本帳獨立掃全經 mulu，顯文序（73 三善品／74 遍學品／75 三次品／76 一念品）連續無誤，唯 n 屬性於七十四後跳至七十六而重出。此為 CBETA T223 XML 本身 n 屬性標記之瑕疵，非義理歧異，如實誌錄不強解；對位一律以顯文與內容逐字比對為準，與品四十六、四十七所誌之同型異常一貫。

全量牒經對讀（兩側對勘·對照組·對位唯一）。 本論經①開篇與所釋經〈三次品〉逐字幾近同文——本論作「爾時，須菩提白佛言：「世尊！若有法相者，尚不得順忍，何況得道！」〔T25 0664b27〕；所釋經作「爾時須菩提白佛言：「世尊！若有法相者，尚不得順忍」〔T08 0383c13〕，惟「何況得道」下作「？」與本論「！」異、「若無有法相，是諸法則不生」〔T08 0383c21〕一句所釋經有「相」字而本論無——屬傳寫層之差，非義理歧異。對照組三串：「次第行、次第學、次第道」定型句，於本論全書十六見、於所釋經全經十一見，兩本之命中全數落於本品（所釋經之〈三次品〉）範圍之內，無一在外；「所謂念佛、念法、念僧、念戒、念捨、念天」〔T25 0667b09〕於本論全書唯一見，所釋經對應位〔T08 0385b18〕亦唯一見；「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道」〔T25 0666b09〕與所釋經〔T08 0384b13〕兩本各唯一見。三串皆對位唯一，非以甲本之詞搜乙本之弱判。判為「異名同品」（品名四造，品身逐字同文）。本論二【論】層為論體之結構性擴增，所釋經無此層，非異文。所釋經側於本品對讀範圍（〔T08 0383c12〕起至〔T08 0386b09〕前）內之校勘 witness 逐條統計，本帳未展開（唯品題二條已逐字核，見上），據實誌其未展開，不以估值充數。

五、般若義眼

本品之眼，在把「次第」安放進畢竟空而不使二者相奪。其義可約為五重。

其一，次第之難，難在空。須菩提之問不是問修法，是問空中何以有階：一切法無所有性，新學者於此中「次第行、次第學、次第道」如何可能。論主不否認難：「諸法雖空難解」〔T25 0669a22〕——空難解，正是次第所以必要之處；緣梯之喻即答此難，高處雖難，桄桄可上。

其二，空與行是和合，不是相代。新學者不因未得實相而緩觀空，亦不因觀空而廢布施持戒——「是菩薩以無所有畢竟空和合布施、持戒等行」〔T25 0668b08〕。小兒服藥須蜜之喻在此：蜜不是藥，卻是藥得下之緣；行不是空，卻是空得行之緣。

其三，次第屬世諦，故不與畢竟空相違。論主收束處一句劃定其位：「諸法性雖無所有，而隨世諦行，為破顛倒故」〔T25 0670a26〕——次第不立為實法，只立為破顛倒之用；用既盡，次第亦不可得，故經文每度之末皆云「是事皆不可得。何以故？一切法自性無所有故」〔T25 0666c28〕。

其四，六念之修，以無憶為念。念佛不以色、不以相好、不以五眾、不以十力大悲、不以十二因緣，五段收語實作三式：前二段作「無憶故，是為念佛」〔T25 0667b14〕〔T25 0667b18〕，次一段作「無所有念，是為念佛」〔T25 0667b21〕，後二段作「無所念，是為念佛」〔T25 0667b25〕〔T25 0667b27〕——字面三變而所歸唯一，如實分記，不併為一句；念法不念善不善乃至有為無為，念僧、念戒、念捨、念天皆「乃至無少許念」。念之所以成，正在無所念——此為本品將次第行安進畢竟空之具體作法：不是先修有所得之念、後轉無所得，而是起手即以一切種智相應心修之。

其五，三名之別，列而不判。論主於「次第行、次第學、次第道有何差別」一問下並列六說（見第二目），終止於「如是等，名為三事差別」〔T25 0669a19〕——不取一說為定。此非含糊：三名既屬假名之施設，取一為定即失其為施設；故論主之不判，正是本品義理之所在。古德於此處亦各自為說（見第六目），並錄不判。

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。本品古德覆讀唯一家：釋所釋經之吉藏疏存完整專章；釋論之慧影疏於本品闕釋；均正書中無本品之引；天台諸部於本品品題及核心定型句之回搜皆以負命題結案（唯《摩訶止觀》一處引本品定型句而明繫《大品》，性質屬承衍徵引，誌於第七目）。此目誌錄其所疏所引與本品之對應，不判各家詮釋高下。

吉藏《大品經義疏》（X24n0451）。 於所釋經〈三次品〉之逐文疏，品題見卷首總目〔X24n0451 0195c12〕與本文起段〔X24n0451 0328a01〕兩處（本文處 mulu 與 <head> 標題重出，故漢字流兩見），迄〔X24n0451 0329a11〕次品〈一念品第七十六〉起處前，覆本品經全篇。其可誌者五。其一，品位總判——「此下第四、明菩薩次第漸增得入菩薩位」〔X24n0451 0328a02〕，並科為三：正顯大乘順忍、為始行菩薩開次第、須菩提取惑情為難請佛通之。其二，於「有法是菩薩道，無法是菩薩果」一對，吉藏先立己解（因中行有法故有法為道，果地行無法故無法是果），繼云「論之不爾，三釋」〔X24n0451 0328a13〕，逐一轉述本論三說（八聖道為法得無為果／五度為法般若無法為果／如法性無為法是果）——古德明白區分己解與論說，本帳照錄其分際。其三，於佛答之科——「佛答中約三種明次第：一者、約發心明次第；二者、約六度明次第；三者、得六念明次第」〔X24n0451 0328b22〕，三科與本論經②之敘全合。其四，於「新學」之界——「雖未得無生現前無量劫脩行，皆名新學」〔X24n0451 0328b24〕，與本論「雖無量劫發意，未得諸法實相，皆名新學」〔T25 0668b03〕同義而語異。其五，於三名之異說，吉藏自計其數：「人解三次有四說」〔X24n0451 0328c01〕，所列為義一語異、初中後、施戒慧（並戒定慧一組）、六度分屬——古德計為四說，本論列為六說（見第二目），兩造計數不同，本帳並錄兩數，不以本版之分說強合古德之四說。又吉藏於四行相自計為三：「此中度皆具四行：一、自行；二、化他；三、歎人」〔X24n0451 0328c10〕——標「四行」而逐列止於三名，第四事（歡喜讚歎行者）於其下文以「見破戒惡人行施也」〔X24n0451 0328c14〕一語帶過，屬疏本自身之詳略，如實誌錄不代補。又其釋何以但從聖人聞——「此中明始行菩薩但從聖人邊開法者，聖說多無依著故，緣覺不說法故，不從緣覺聞」〔X24n0451 0328c05〕，與本論「餘人多以著心說，諸聖人以無著心說」〔T25 0668b23〕及「辟支佛不樂說法故，不說」〔T25 0668b14〕兩義相符。

慧影《大智度論疏》（X46n0791）·闕釋（如實誌）。 為釋本論之唯一古疏，僅殘卷存世，現存文本止於卷二十四之末，品七十以下（含本品）皆在其現存疏本範圍之外——闕釋屬殘卷實況，非搜尋失誤。本帳另誌一驗法陷阱：以剝去標點之漢字流搜「三次品」三字於 X46n0791 得一命中，逐字回原文核之，實為「第三、次品末雙結」〔X46n0791 0844c15〕一句跨句讀之偽命中，非本品之引；素樸漢字流之負命題須逐條回原文核實，本條即活案例。

均正《大乘四論玄義》（X46n0784）·零命中（如實誌）。 「次第學」「三次品」二串於全檔回搜皆零命中；該書為主題式論述體例，非逐品科判疏解，對本品一類後段細目品之逐字引本屬罕見，與品四十四至四十七所誌模式一貫。

天台諸部·負命題結案（專項查誌實）。 智顗《摩訶止觀》（T46n1911）、湛然《止觀輔行傳弘決》（T46n1912）、智顗《法華玄義》（T33n1716）、湛然《法華玄義釋籤》（T33n1717）、智顗《法華文句》（T34n1718）五部逐字回搜：「三次品」「次第學品」兩品題全數零命中；核心定型句「次第行、次第學、次第道」唯《摩訶止觀》一見（詳第七目），餘四部零命中。「次第行」單詞於數部另有多見，逐條核其上下文，皆屬天台教觀（次第三觀、十信次第行等）之通義獨立使用，未見逐字引本品定型句或明繫所釋經之品題——詞面雷同純屬名相共用，非引用關係，負命題結案。零命中亦是帳，不以他品之引例充填。

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，遍學與次第學之相接（品七十四→七十五·本論自身）。 前品〈遍學品〉明菩薩遍學諸道而不取證，本品明於無所有性中次第行學道——一明其遍，一明其漸。品題居卷八十六之中而逕接前品末句〔T25 0664b23〕，無卷題間隔；宮本逕名本品為「三次品」、所釋經作「三次品」「三次第行品」，皆以「三」數標其三名，與前品之「遍」恰成對舉。次品〈一心具萬行品第七十六〉起〔T25 0670b24〕，以一心具萬行對本品之次第行——次第與一心之相望，古德科判亦見其勢（吉藏於次品科云「此下第二段有兩品，明脩行純熟故一念具足斯備也」〔X24n0451 0329a12〕），本帳誌錄不代判。

其二，智顗引本品定型句而明繫《大品》（唯一具名古德徵引·對位唯一）。 智顗《摩訶止觀》於「五時判教·頓漸不定」段歷引諸經證成三義，於《大品》項下所引即本品之定型句：「次第行、次第學、次第道」〔T46n1911 0002c03〕，其下繫以「此證漸也」。本帳兩側對勘：該定型句於本論全書十六見、於所釋經全經十一見，兩本之命中全數落於本品（〈三次品〉）範圍之內，無一在外——故智顗所引之「大品」逐字對位唯一，屬義理直涉本品之古德徵引，非泛引。此為本品所得之唯一具名古德後世徵引，與吉藏之逐文疏（第六目）分屬兩型：一為疏，一為引。

其三，六念之品內前指（論主自誌）。 論②釋六念處自指本論前文：「六念義，如初品中廣說」〔T25 0670b02〕——六念之詳釋不在本品，本品所出者唯其「以無所有性修之」之一面；讀本品六念段，須與初品之廣釋合觀，論主自為指示。又同段以「餘三解脫門等，思惟籌量，或生邪見故不說」〔T25 0670b04〕自明其取捨之由——六波羅蜜、六念柔軟易行不生邪見，故取為次第學法；三解脫門則否。取捨有據，非略。

其四，末段須菩提之請與末世行人（本論自繫之教化關切）。 須菩提自陳問意不為己疑，為當來世求三乘人；論主釋其所憂——「以罪重智鈍故，取空相」〔T25 0670b13〕，遂言誰垢誰淨，遂破戒、破正見、破威儀、破淨命，乃至「種此罪故，墮三惡道，或重於白衣」〔T25 0670b19〕。此段以空之誤取為病，與本品正面所立之『次第屬世諦行』一義（「諸法性雖無所有，而隨世諦行，為破顛倒故」〔T25 0670a26〕）恰成一正一反：不立次第則空成撥無，立次第而不知其不可得則空成有所得。末以須菩提自繫其位收之：「又我常修無諍三昧，憐愍眾生，是故問佛」〔T25 0670b22〕。

其五，寶庫掛鏈（穩定徵引·軟引）。 本品『次第行、次第學、次第道』之三名義、「先麁後細，先易後難，漸漸習學，名為次第」〔T25 0670a25〕之次第訓、六念以無憶為念之修法、「諸法性雖無所有，而隨世諦行」〔T25 0670a26〕之二諦行位，為般若行位次第義之論藏所本，落穩定徵引〔T25n1509 次第學品·卷八十六–八十七〕；心經／金剛經／唯識諸帙引本論處尚未定稿，故軟引，俟其逐字核存。此屬般若義下貫諸經之承衍，誌錄不判。

八、校本與版本說明

本品底本為《大智度論》卷八十六至八十七〔T25 0664b26–0670b23〕（品身正文自品題〔T25 0664b26〕起，之上訖卷末題「大智度論卷第八十六」〔T25 0666a23〕，之下自續題〔T25 0666b02〕起，終於「又我常修無諍三昧，憐愍眾生，是故問佛。」〔T25 0670b22〕一段之末〔T25 0670b23〕，次品起於〔T25 0670b24〕，卷八十七於本品內不收卷）；所釋經校本為《摩訶般若波羅蜜經》〈三次品第七十五〉〔T08 0383c12〕起至〔T08 0386b09〕前；古德疏校本為吉藏《大品經義疏》（X24n0451，覆本品〔X24n0451 0328a01–0329a11〕前）；慧影《大智度論疏》（X46n0791）本品闕釋、均正《大乘四論玄義》（X46n0784）本品無引、天台五部負命題結案（見第六目）。異讀校記依大正校勘，涉大正底本與宋、元、明、宮、聖、石（石山寺本）諸本之異。

witness 層（三本群之分布）。 本品校記合計八十五條，本帳逐條核其所繫版本：以【三】（宋元明三本合稱）【宮】並出之單字增刪換為大宗，聖本單見型次之，石本僅四見（〔T25 0664b26〕品題、〔T25 0664b27〕卷首記、〔T25 0666b16〕、〔T25 0670b23〕卷終記），其中兩見即石本卷八十七之首尾兩記，與本品範圍完全重合（見第四目）。本品底本 未見聖乙本、麗乙、南藏、北藏之單見型條，亦未見 CBETA 依麗藏校訂（【CB】【麗-CB】）之特殊型條、未見巢狀 <app>、未見帶交叉引（cf）之複合條——與品四十五、四十七（聖乙密集、CBETA 校訂五條）異型，如實誌錄負結果。

star 錨三枚（皆品內自共用·本品無 corresp 屬性）。 本品底本之 <anchor type="star"/> 凡三枚，逐一核其位與所共之注：〔T25 0664c17〕「滅」（共用注 0664015）、〔T25 0665a08〕「滅」（同注之再出）、〔T25 0666c03〕「行」（共用注 0666017）——三枚皆在本品身內，無跨品者。另本帳誌一機械異象：註文帶「＊」重出標記者凡四條（〔T25 0664c17〕〔T25 0666b07〕〔T25 0666c03〕〔T25 0668a26〕），而品身內之 star 錨僅三枚，〔T25 0666b07〕【經】與〔T25 0668a26〕【論】兩條之標記於本品身內無對應錨；又本品全部八十五條註之底本皆無 corresp 屬性（本論他品有之），故無從標其目標注號。如實誌錄不強解，不以推定補之。

校勘總帳（八十五條全量對帳·底本原樣）。 下依工作底本原樣傳錄——本品校記合計八十五條，與工作底本檔末清單八十五條機械相合（注號自 0664009 至 0670004）。條依底本出現序全量列之，loc 為該注錨位置前最近之主版 <lb ed="T">；帶「＊」重出標記者隨條標明。品題三條、卷題群組諸條已於第四目專列其義，此表仍全數收錄，供核對。異本讀法並列保存，正文仍從現行底本讀法：

app 條（八十五·底本出現序·★重出標記隨條標明）

〔T25 0664b26〕大智度論釋次第學品第七十五【大】｜〔－〕【聖】【石】｜釋次第學品第七十五【明】
〔T25 0664b26〕釋【大】｜釋三【元】【明】｜（（釋次…十五））九字＝（（釋第七十五品上三次品））十字【宮】
〔T25 0664b26〕五【大】｜五上【宋】【元】｜五之上經作三次第行品【明】
〔T25 0664b27〕經【大】｜〔－〕【宋】【宮】【聖】｜卷第八十七首【石】
〔T25 0664b28〕無【大】｜有【聖】
〔T25 0664c06〕法【大】｜法相【元】【明】
〔T25 0664c17〕滅【大】｜盡【宋】【元】【明】【宮】【聖】（★重出注）
〔T25 0665a01〕支【大】｜枝【宋】【宮】｜枝不【聖】
〔T25 0665a01〕禪【大】｜諸禪【宋】【元】【明】【宮】
〔T25 0665a04〕不【大】｜〔－〕【宋】【宮】【聖】
〔T25 0665a12〕言【大】｜告【宋】【元】【明】【宮】
〔T25 0665a15〕所【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0665a20〕有【大】｜所有【元】【明】
〔T25 0665a23〕【論】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0665a27〕垂【大】｜乘【聖】
〔T25 0665b04〕門【大】｜問【宋】【明】【宮】
〔T25 0665b08〕相【大】｜是相【宋】【元】【明】
〔T25 0665b08〕若【大】｜〔－〕【宋】【元】【明】
〔T25 0665b11〕有為【大】｜為有【聖】
〔T25 0665b11〕法【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0665b17〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0665b20〕知【大】｜智【宋】【元】【明】【宮】
〔T25 0665c08〕是故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0665c14〕異【大】｜果【聖】
〔T25 0666a02〕自【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0666a08〕今【大】｜令【宋】【元】【明】【宮】
〔T25 0666a08〕欲惡【大】｜惡欲【明】
〔T25 0666a22〕有【大】｜〔－〕【聖】
〔T25 0666a23〕論【大】｜經論【聖】
〔T25 0666a23〕六【大】｜六釋第七十四品訖第七十五品上【宮】｜六釋第七十品訖第七十四品上【聖】
〔T25 0666b02〕論【大】｜經論【聖】
〔T25 0666b02〕釋【大】｜釋三【宋】【元】【明】【宮】
〔T25 0666b02〕次第學品【大】｜次品【宋】【宮】｜〔－〕【聖】
〔T25 0666b02〕第七十五之餘【大】｜第七十五品下訖第七十六品【宋】｜第七十五下訖第七十六品【元】｜第七十五之下【明】｜七十四品下訖第七十五品【聖】
〔T25 0666b03〕卷【大】｜卷第【宮】
〔T25 0666b07〕【經】【大】｜〔－〕【宋】【宮】【聖】（★重出注）
〔T25 0666b16〕以【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0666b19〕所【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0666b19〕有【大】｜有性【元】【明】
〔T25 0666b25〕已【大】｜以【宋】【宮】
〔T25 0666c03〕行【大】｜〔－〕【宋】【元】【明】【宮】（★重出注）
〔T25 0666c05〕飲食【大】｜食飲【宋】【宮】
〔T25 0666c26〕脫【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0666c29〕以【大】｜已【元】【明】
〔T25 0667a03〕各【大】｜各各【宋】【元】【明】【宮】
〔T25 0667a12〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0667b08〕以【大】｜已【明】
〔T25 0667b09〕解【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0667b16〕丈【大】｜大【宋】【宮】
〔T25 0667b21〕有【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0667b23〕礙【大】｜量【聖】
〔T25 0667c21〕修【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0667c29〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668a08〕行【大】｜於【宋】【元】【明】【宮】【聖】
〔T25 0668a11〕所【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668a19〕於【大】｜作【聖】
〔T25 0668a26〕【論】【大】｜〔－〕【宋】【宮】【聖】（★重出注）
〔T25 0668a26〕伏【大】｜信【宋】【元】【明】【宮】
〔T25 0668a28〕云【大】｜心【宮】
〔T25 0668a29〕發意【大】｜學【宋】【元】【明】【宮】【聖】
〔T25 0668b06〕諸法【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0668b09〕蜜【大】｜密【聖】
〔T25 0668b10〕咎【大】｜咎答【聖】
〔T25 0668b13〕吉【大】｜告【明】
〔T25 0668b19〕生【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668b19〕有【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668c01〕願【大】｜聞【宮】
〔T25 0668c06〕作佛【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668c14〕好【大】｜好食【元】【明】
〔T25 0668c26〕視【大】｜觀【宋】【元】【明】【宮】
〔T25 0669a23〕得【大】｜法【元】【明】
〔T25 0669b02〕恩【大】｜思【聖】
〔T25 0669b03〕自不能【大】｜不能自【聖】
〔T25 0669b11〕今世【大】｜令施【宮】
〔T25 0669b13〕持【大】｜持此【聖】
〔T25 0669b18〕施【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0669c13〕福【大】｜種【宋】【元】【明】【宮】
〔T25 0669c15〕多【大】｜〔－〕【宋】【宮】
〔T25 0669c17〕取【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0669c23〕少【大】｜少故【宋】【元】【明】
〔T25 0669c24〕食與食【大】｜〔－〕【宋】【元】【宮】
〔T25 0670a03〕諸【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0670a20〕得禪【大】｜禪得【宋】【宮】
〔T25 0670a23〕國【大】｜國土【宋】【元】【明】【宮】
〔T25 0670b23〕卷第八十七終【石】

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the Commentary on the Remaining Chapters, and it crosses Fascicles 86 and 87. The chapter title 「大智度論釋次第學品第七十五」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Training in Sequence’, Chapter Seventy-five"〔T25 0664b26〕 lies in the middle of Fascicle 86 (the title does not stand at the head of the fascicle)—Fascicle 86 begins at〔T25 0658c02〕, and what is attached at its head is the preceding chapter, "Training in All", Chapter Seventy-four〔T25 0658c07〕; the place where the preceding chapter ends, 「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〕, is precisely where this chapter begins. At the fascicle-end title of Fascicle 86, 「大智度論卷第八十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-six"〔T25 0666a23〕, this chapter is not yet finished; Fascicle 87 starts again with the continuation title 「大智度論釋次第學品第七十五之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Training in Sequence’, Chapter Seventy-five, the Remainder"〔T25 0666b02〕, and below the continuation title the author's signature, 「聖者龍樹菩薩造」 tr. "Composed by the noble Bodhisattva Nāgārjuna"〔T25 0666b05〕, and the translator's signature, 「後秦龜茲國三藏鳩摩羅什譯」 tr. "Translated by Kumārajīva, Tripiṭaka master of Kucha, in the Later Qin"〔T25 0666b06〕, appear again—the two signatures each stand on a line of their own, separated by a blank line〔T25 0666b04〕, and are not signed together on one line. This chapter ends at the close of the passage 「又我常修無諍三昧，憐愍眾生，是故問佛。」 tr. "Further, I constantly cultivate the samādhi of non-contention and pity beings; for this reason I asked the Buddha."〔T25 0670b22〕, at〔T25 0670b23〕, and the next chapter, "One Mind Complete with All Practices", Chapter Seventy-six, begins at〔T25 0670b24〕; Fascicle 87 does not close within this chapter but goes on to take in the next chapter (Fascicle 87 ends at〔T25 0675a14〕, and within it holds both the Last Part of this chapter and the whole of the next chapter). Hence Fascicle 86 = the preceding chapter + the First Part of this chapter, and Fascicle 87 = the Last Part of this chapter + the next chapter: the two fascicles each take one chapter as their boundary and interlock, and the continuation title reads 「之餘」 tr. "the remainder" and not 「之下」 tr. "the lower part"; this is the same type as the fascicle-crossing of Chapters 40, 43, 45, 47, and 61, and is recorded as it is.

The whole chapter has eight thousand three hundred and thirty-six pure Chinese characters. This ledger independently recounted the stream of Chinese characters of the working drafts of the two units with the page-column anchors removed: the First Part〔01_zhi_shang_source.md〕 two thousand three hundred and thirty-two, the Last Part〔02_zhi_xia_source.md〕 six thousand and four; the sum of the two numbers is exactly eight thousand three hundred and thirty-six, agreeing three ways with what is recorded at the head of the working base text and with the value recounted character by character from the original base-text file, with no difference. The two units are unbalanced at about one to two point six, of the same order of magnitude as Chapter 47 (about one to two point seven), a natural result of cutting at the fascicle boundary.

The structure within the chapter is two 【經】 and two 【論】, divided into two units at the fascicle boundary: 【經】〔T25 0664b27〕 and 【論】〔T25 0665a23〕 are in the First Part (Fascicle 86), 【經】〔T25 0666b07〕 and 【論】〔T25 0668a26〕 are in the Last Part (Fascicle 87). All four labels stand exactly at the head of their blocks, with no embedded transition; the cutting point takes the base text's own fascicle boundary (Fascicle 86 closes at〔T25 0666a23〕, Fascicle 87 opens at〔T25 0666b02〕), and falls exactly between Treatise ① and Sūtra ②—the fascicle boundary is the boundary between sūtra and treatise; there is no cut across sūtra and treatise, and no entanglement across passages.

The two treatise sections open the treatise in different ways; this is one difference in the format of this chapter: Treatise ① opens directly with 「問曰：」 tr. "Question:"〔T25 0665a23〕, without the marker 「釋曰：」 tr. "Explanation:"; Treatise ② opens with 「釋曰：」 tr. "Explanation:"〔T25 0668a26〕. Within one and the same chapter the two treatise sections open in contrary ways; this ledger checked it character by character back against the base text and found no error, and records it as it is without forcing an explanation (Chapter 61 is of the type in which neither treatise section has 「釋曰：」 tr. "Explanation:"; this chapter is of the type in which one has it and one does not).

The top-level questions and answers are fourteen groups in all—this ledger recounted character by character, in the stream of Chinese characters of the chapter body, 「問曰」 tr. "Question" and 「答曰」 tr. "Answer", fourteen occurrences of each: two groups in the First Part〔T25 0665a23〕〔T25 0665c03〕, twelve groups in the Last Part〔T25 0668b04〕〔T25 0668c04〕〔T25 0668c08〕〔T25 0669a03〕〔T25 0669a20〕〔T25 0669b24〕〔T25 0669c07〕〔T25 0669c21〕〔T25 0669c24〕〔T25 0670a06〕〔T25 0670a14〕〔T25 0670a29〕 (what is listed is the locus of each group's question); the two numbers are symmetrical, with none missing. Further, 「有人言」 tr. "someone says" occurs seven times in all: twice in the First Part〔T25 0665b13〕〔T25 0665b14〕, five times in the Last Part〔T25 0668c10〕〔T25 0669a04〕〔T25 0669a05〕〔T25 0669a13〕〔T25 0669c03〕—all belong to the narrative form of setting out different sayings side by side within an answer, not to the format of 「問曰／答曰」 tr. "Question / Answer", and they are not counted in the number of fourteen groups.

The structure of speakers: Sūtra ①〔T25 0664b27〕 begins with Subhūti's question to the Buddha; within the sūtra four rounds of question and answer run on one into another, and the opening phrase of the last round reads 「佛言須菩提」 tr. "The Buddha said, Subhūti"〔T25 0665a12〕—not the customary form 「佛言」 tr. "The Buddha said" / 「佛告須菩提」 tr. "The Buddha told Subhūti"; this ledger checked it character by character back against the base text as the Buddha's answer, and at this very place there is a collation note (entry eleven of the ledger below, 「言【大】｜告【宋】【元】【明】【宮】」 tr. "said (Taishō) | told (Song, Yuan, Ming, Palace)"), the four texts reading directly 「佛告須菩提」 tr. "The Buddha told Subhūti"; the variant reading and the variant opening phrase exactly confirm each other, and this is recorded as it is. Sūtra ②〔T25 0666b07〕 also begins with Subhūti's question; from〔T25 0666b12〕 on, the Buddha teaches at length (the four aspects of practice of each of the six perfections, the six recollections item by item), carrying on throughout with 「復次，須菩提」 tr. "Again, Subhūti", with no marker of a change of speaker in between; at〔T25 0668a09〕 Subhūti asks a new question, and〔T25 0668a16〕–〔T25 0668a19〕 are four tight rounds of question and answer in which the Buddha questions Subhūti back, and the sūtra closes with Subhūti's long statement and request. In both treatise sections the treatise-author poses and answers his own questions, and also cites 「有人言」 tr. "someone says" to set out different sayings.

II. Terms Examined

Sequential practice · sequential training · sequential path. The skeleton of the whole chapter, and also where the chapter title comes from. Sūtra ② puts its question with these three names: 「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道」 tr. "how do bodhisattva-mahāsattvas new to the training, within dharmas that are without any existent nature, practise in sequence, train in sequence, and follow the path in sequence"〔T25 0666b09〕; the Buddha answers each with the four aspects of practice of the six perfections and with the six recollections, and each passage closes with 「次第行、次第學、次第道，是事皆不可得」 tr. "sequential practice, sequential training, sequential path—these matters are all unfindable"〔T25 0666c27〕. The fixed phrase of these three names is seen sixteen times in the whole of this treatise and eleven times in the sūtra explained, and every occurrence falls within the range of this chapter (in the sūtra explained, "The Three Sequences"), with not one outside—this ledger scanned and verified the whole file of each of the two texts, and the alignment is unique (for details see Sections IV and VII). The treatise-author sets up a question specially to discern their difference: 「次第行、次第學、次第道有何差別？」 tr. "What difference is there among sequential practice, sequential training, and sequential path?"〔T25 0669a03〕 The answer sets out six sayings at length without taking one for itself, and is the most evident place in this chapter of 「並錄不判」 tr. "recorded side by side without judgement" (see below).

The six sayings on the three names (the full ledger of the different sayings the treatise-author sets out). First, 「無差別；若行、若學、若道，義一而語異」 tr. "there is no difference; whether practice, whether training, whether path—the meaning is one and the words differ"〔T25 0669a04〕; second, 「初名行，中名學，後名道」 tr. "the beginning is named practice, the middle is named training, the end is named path"〔T25 0669a05〕; third, 「行名布施，學名持戒，道名智慧」 tr. "practice is named giving, training is named keeping morality, path is named wisdom"〔T25 0669a06〕; fourth, 「復次，行名持戒，學名禪定，道名智慧」 tr. "Again, practice is named keeping morality, training is named meditative concentration, path is named wisdom"〔T25 0669a06〕; fifth, assigning the eightfold right path to the three names—「行名正語、正業、正命，學名正精進、正念、正定，道名正見、正思惟」 tr. "practice is named right speech, right action, and right livelihood; training is named right effort, right mindfulness, and right concentration; path is named right view and right thought"〔T25 0669a07〕, with its own explanation of the reason: 「正見是道體」 tr. "right view is the body of the path"〔T25 0669a10〕; what sets it going is named right thought, what aids and benefits right view is named practice, and what accomplishes right view and makes it firm is named training; sixth, assigning the six perfections to the three names—「檀波羅蜜、毘梨耶波羅蜜名為行，初入道故」 tr. "dānapāramitā and vīryapāramitā are named practice, because they are the first entry into the path"〔T25 0669a13〕; the two perfections of śīla and dhyāna are named training because they control the mind; kṣānti and prajñā are named path: 「忍為善，般若為智慧，善、智具足故名道。譬如人有眼有足，隨意所至」 tr. "patience is goodness, prajñā is wisdom; because goodness and wisdom are complete, it is named path. It is as a person who has eyes and has feet, and goes wherever he wishes"〔T25 0669a18〕. The six sayings set out, the treatise-author stops at one sentence: 「如是等，名為三事差別」 tr. "Such as these are named the differences of the three matters"〔T25 0669a19〕—setting out without judging is the pivot of this chapter's doctrinal posture.

Sequence (why it is named sequence). The treatise-author sets up a separate question: 「何以名次第？」 tr. "Why is it named sequence?"〔T25 0669a20〕 The answer is tied to the intent of Subhūti's question—how, within the dharma of emptiness, one can be gradual; its grounds are two: first, 「諸法雖空難解，次第行得力故，能得成就」 tr. "though dharmas are empty and hard to understand, because sequential practice gains strength, one can reach accomplishment"〔T25 0669a22〕; second, the general gloss at the chapter's end, 「先麁後細，先易後難，漸漸習學，名為次第」 tr. "first coarse then fine, first easy then hard, little by little training in and learning, is named sequence"〔T25 0670a25〕. Sequence is not a separate dharma; it is the momentum of practice; so it is gathered up again in one sentence: 「諸法性雖無所有，而隨世諦行，為破顛倒故」 tr. "though the nature of dharmas is without anything existent, one practises following worldly truth, in order to break inversion"〔T25 0670a26〕—sequence belongs to the practice of worldly truth, and does not run counter to ultimate emptiness.

Without any existent nature · self-nature · other-nature. The root on which the sūtra text establishes its meaning: 「以是因緣故，當知一切法無所有性」 tr. "For these causes and conditions, know that all dharmas are without any existent nature"〔T25 0664c23〕. The Buddha cites his own past practice as proof, and shows it in reverse through the two gates of 「若自性、若他性」 tr. "whether self-nature or other-nature": if the desires and the evil, unwholesome dharmas really had a nature, one could not contemplate them as without anything existent and enter the first dhyāna; because they are without nature, one can part from them and enter. The treatise explains these two gates very concretely: 「性有二種：若自性、若他性」 tr. "Nature is of two kinds: self-nature and other-nature"〔T25 0666a03〕, and 「自性名自身不淨性，他性名衣服等莊嚴身具」 tr. "self-nature means the impure nature of one's own body; other-nature means clothing and the other implements that adorn the body"〔T25 0666a04〕—self-nature points to the nature of the body itself, other-nature points to the implements of adornment added from outside; both are impermanent, false, and deceptive, and so within the five desires there is no reality of permanence, pleasure, self, and purity.

Compliant acceptance · an existent dharma is the bodhisattva's path, a non-existent dharma is the bodhisattva's fruit. The eye of Sūtra ①. The Buddha answers that neither of the two marks, existent or non-existent, arises: 「無有法相、非法相，即是菩薩順忍」 tr. "There is no mark of dharmas and no mark of what is not a dharma; this is the bodhisattva's compliant acceptance"〔T25 0664c20〕, and he sets up a further pair: 「有法是菩薩道，無法是菩薩果」 tr. "An existent dharma is the bodhisattva's path; a non-existent dharma is the bodhisattva's fruit"〔T25 0664c22〕. The treatise explains this pair in three sayings in all: first, 「有法名有為法，無法是無為法」 tr. "An existent dharma means a conditioned dharma; a non-existent dharma is an unconditioned dharma"〔T25 0665b11〕—one practises the conditioned eightfold noble path, cuts off the afflictions, and obtains the unconditioned fruit; second, someone says that the five perfections are named an existent dharma and are the path, while the ultimate emptiness of prajñā, without any existent dharma, is the fruit; third, someone says that the mark of the wisdom of prajñā belongs to the conditioned and so is the path, while suchness, the nature of dharmas, and the limit of reality do not arise from causes and conditions and so are named the fruit. The three sayings are set side by side, and still not judged. Further, the treatise-author first distinguishes two levels of compliant acceptance: 「須菩提先問順忍者，是小乘順忍；今須菩提問菩薩順忍法」 tr. "The compliant acceptance Subhūti asked about earlier is the compliant acceptance of the Small Vehicle; what Subhūti asks about now is the dharma of the bodhisattva's compliant acceptance"〔T25 0665b05〕—one name in two positions, not to be confused.

A bodhisattva who has newly aroused the mind · new to the training. The audience to which Sūtra ② is addressed. The treatise-author draws its boundary very wide: 「雖無量劫發意，未得諸法實相，皆名新學」 tr. "though he has aroused the intent for immeasurable kalpas, so long as he has not yet obtained the real mark of all dharmas, he is called new to the training"〔T25 0668b03〕—‘new’ is not tied to years and kalpas but to not yet having obtained the real mark. He further sets a difficulty: since they are new to the training, why not teach them only giving and keeping morality, rather than teaching them ultimate emptiness? The answer says 「今明始入無所有、畢竟空法故，令行無所有」 tr. "it is now in order to make clear the beginning of entry into the dharma of there being nothing existent and ultimate emptiness that he is made to practise there being nothing existent"〔T25 0668b07〕, and 「是菩薩以無所有畢竟空和合布施、持戒等行」 tr. "this bodhisattva combines the practices of giving, keeping morality, and the rest with there being nothing existent and ultimate emptiness"〔T25 0668b08〕—emptiness and practice combine and do not replace each other; so although he has newly aroused the intent, he too contemplates deep emptiness, without fault (for the simile see Section III).

The four kinds of practice (practising oneself · teaching others · praising · rejoicing and praising). The aspects of practice of each perfection among the six; the sūtra text, perfection by perfection, does not change its four phrases: 「自行布施，亦教人行布施，讚歎行布施功德，歡喜讚歎行布施者」 tr. "he himself practises giving, also teaches others to practise giving, praises the merit of practising giving, and rejoices in and praises those who practise giving"〔T25 0666c02〕. The treatise ties the reason he can fulfil all four to this: 「善拔慳貪根，深愛檀波羅蜜，慈悲於眾生，通達諸法實相」 tr. "he has well pulled up the root of stinginess and greed, deeply loves dānapāramitā, is kind and compassionate toward beings, and penetrates the real mark of all dharmas"〔T25 0669a27〕, and lists one by one the people who cannot fulfil them—some practise themselves but cannot teach others (fearing others' anger, fearing to receive others' favour), some teach others but cannot themselves give, some can praise but cannot practise themselves, some can do all three things yet, seeing another give, cannot rejoice. Each lack among the four matters has its own circumstances; so the treatise-author gathers them all with 「菩薩大悲心、深愛善法故，能行四事」 tr. "because the bodhisattva has the mind of great compassion and deeply loves wholesome dharmas, he can practise the four matters"〔T25 0669b09〕.

The six recollections. The heading of the latter half of Sūtra ②: 「以一切種智相應心，信解諸法無所有性，修六念，所謂念佛、念法、念僧、念戒、念捨、念天」 tr. "with a mind associated with the omniscience of all kinds, having faith in and understanding that dharmas are without any existent nature, he cultivates the six recollections, namely recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of giving up, and recollection of the gods"〔T25 0667b08〕. The way of cultivating the six recollections throughout reveals by negation: recollecting the Buddha, 「不以色念，不以受、想、行、識念」 tr. "he does not recollect by form, does not recollect by feeling, perception, constructions, or consciousness"〔T25 0667b11〕; he does not recollect by the thirty-two marks, the golden body, the light of one zhang, or the eighty minor marks; does not recollect by the five aggregates; does not recollect by the ten powers, the four fearlessnesses, or the eighteen unshared dharmas; does not recollect by the dharma of the twelve links of causes and conditions—the closing words of the five passages in fact take three forms: the first two passages read 「無憶故，是為念佛」 tr. "because there is no remembering, this is recollection of the Buddha"〔T25 0667b14〕〔T25 0667b18〕, the next one reads 「無所有念，是為念佛」 tr. "recollection that nothing exists: this is recollection of the Buddha"〔T25 0667b21〕, the last two read 「無所念，是為念佛」 tr. "recollecting nothing: this is recollection of the Buddha"〔T25 0667b25〕〔T25 0667b27〕—the wording changes three times while what it returns to is only one. The items of recollecting morality are distinguished as nine: 「無缺戒、無隙戒、無瑕戒、無濁戒、無著戒、自在戒、智者所讚戒、具足戒、隨定戒」 tr. "morality without breach, morality without crack, morality without flaw, morality without turbidity, morality without clinging, sovereign morality, morality praised by the wise, complete morality, and morality that accords with concentration"〔T25 0667c24〕. The treatise-author judges the place of the six recollections very clearly: 「念佛等六念是初次第行，以易行易得故」 tr. "the six recollections, recollection of the Buddha and the rest, are the first sequential practice, because they are easy to practise and easy to obtain"〔T25 0670a28〕, and makes clear why they are easy—「有法共行，故名為易；譬如服苦藥，以蜜下之則易」 tr. "because there is a dharma that can be practised along with it, it is called easy; it is as taking bitter medicine: sending it down with honey makes it easy"〔T25 0670b01〕. Further, he notes for himself where the details are: 「六念義，如初品中廣說」 tr. "The meaning of the six recollections is as explained at length in the first chapter"〔T25 0670b02〕.

The five aggregates (the aggregate of morality · the aggregate of concentration · the aggregate of wisdom · the aggregate of liberation · the aggregate of the knowledge and vision of liberation). Where the sūtra text narrates entering the position through the sequence of giving, it takes the five aggregates as steps; the treatise-author sets a difficulty: the bodhisattva should practise the six perfections to enter the position—why are the five aggregates spoken of here? The answer says 「法雖一，以種種異名說，是故說五眾無咎」 tr. "though the dharma is one, it is spoken of by various different names; for this reason there is no fault in speaking of the five aggregates"〔T25 0670a08〕, and matches them one by one: 「持戒眾名尸波羅蜜；定眾、解脫眾名禪波羅蜜；慧眾、解脫知見眾是般若波羅蜜」 tr. "the aggregate of keeping morality is named śīlapāramitā; the aggregate of concentration and the aggregate of liberation are named dhyānapāramitā; the aggregate of wisdom and the aggregate of the knowledge and vision of liberation are prajñāpāramitā"〔T25 0670a10〕; when practising the perfections, being able to bear all evil matters is kṣānti, and being able to set going the perfections without rest and without pause is vīrya. He sets a second difficulty: why not speak the names of the perfections directly? The answer is tied to the meaning of 「和合」 tr. "combining"—「以要言之，攝一切戒名為戒眾」 tr. "to put it in essentials, gathering all morality together is named the aggregate of morality"〔T25 0670a17〕; an aggregate combines many dharmas, and only so can it break the afflictions and pass beyond the two vehicles (for the simile see Section III).

Not receiving the flavour of dhyāna · the dhyāna that does not receive retribution. The key words of the Buddha's own account of his past practice in Sūtra ①: grasping at marks in the limbs of dhyāna, and yet 「不念有是禪，不受禪味，不得是禪」 tr. "I did not think that there was this dhyāna, did not receive the flavour of dhyāna, did not obtain this dhyāna"〔T25 0665a01〕, and so 「我於是諸禪不受果報」 tr. "in these dhyānas I did not receive the retribution"〔T25 0665a02〕. The treatise explains its sequence: when first practising dhyāna one grasps at marks up to obtaining it; having obtained it, fearing to cling to its flavour, one contemplates impermanence, and thereupon 「修不受果報禪」 tr. "cultivates the dhyāna that does not receive retribution"〔T25 0665c15〕—grasping at marks is the entrance; not receiving the flavour is where it differs from the outside paths; the five supernormal powers too are like the dharma of dhyāna, and one does not receive their flavour.

The wisdom associated with a single thought. The point at which Sūtra ① obtains the fruit: 「我爾時用一念相應慧得阿耨多羅三藐三菩提」 tr. "At that time I, with the wisdom associated with a single thought, obtained anuttarā samyaksaṃbodhi"〔T25 0665a06〕. The treatise ties together what comes before and after it—having known the beginning and end of beings through the two powers of former lives and of the divine eye, his mind gives rise to great compassion, he turns his mind toward the supernormal power of the exhaustion of outflows, and at once, with the wisdom associated with a single thought, penetrates the four truths and obtains the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas; the wisdom associated with a single thought does not arise alone; it is tied to what comes after great compassion and stands upon the four truths.

Because he obtains that nothing exists, he is a Buddha. The root of the Dharma heard in Sūtra ②: 「得無所有故是佛」 tr. "because he obtains that nothing exists, he is a Buddha"〔T25 0666b14〕; arhats down to srota-āpannas are likewise; 「一切有為作法無所有性，乃至無有如毫末許所有」 tr. "all conditioned, made dharmas are without any existent nature, up to there not being even so much as a hair's tip of anything existent"〔T25 0666b17〕. The treatise takes it up again and extends it: 「一切有為作法從因緣和合生起故有，無有實定性乃至如毫末許所有」 tr. "all conditioned, made dharmas exist because they arise from the coming together of causes and conditions, and have no really fixed nature, up to there not being even so much as a hair's tip of anything existent"〔T25 0668b18〕, and supplies the reason for the phrase 「諸佛等聖人皆因無所有故有是分別」 tr. "the buddhas and the other sages all have these distinctions because of there being nothing existent"〔T25 0668b15〕—「涅槃即是寂滅相、無所有法」 tr. "nirvāṇa is the mark of quiescence, the dharma of there being nothing existent"〔T25 0668b17〕; the differences among the sages are tied to nirvāṇa, and so are tied to there being nothing existent. Further, the treatise-author brings out a separate point: why must this Dharma be heard from the sages? 「餘人多以著心說，諸聖人以無著心說，是故但從聖人聞」 tr. "the other people mostly speak with a clinging mind, while the sages speak with a mind without clinging; for this reason he hears only from the sages"〔T25 0668b23〕.

III. Similes and Stories

The key similes of this chapter fall into two bundles: the first part of Treatise ② explains why those new to the training may contemplate deep emptiness and why they arouse the mind, and the similes there are of medicine and of kin; the latter part explains sequence, the order of giving, and the combining of the five aggregates, and the similes there are of the ladder, the grain, the mother, and the army.

The simile of a small child taking medicine needing honey (carrying on the meaning of 「新學亦觀深空」 tr. "those new to the training also contemplate deep emptiness" ). 「譬如小兒服藥，須蜜乃下」 tr. "It is as a small child taking medicine: it needs honey before it can go down"〔T25 0668b09〕—emptiness is the medicine, the practices of giving, keeping morality, and the rest are the honey; the one who has newly aroused the intent is not unequal to deep emptiness; he needs to combine it with practice. At the chapter's end the same simile is used again to explain why the six recollections are easy: 「有法共行，故名為易；譬如服苦藥，以蜜下之則易」 tr. "because there is a dharma that can be practised along with it, it is called easy; it is as taking bitter medicine: sending it down with honey makes it easy"〔T25 0670b01〕—one simile used twice, first for the combining of emptiness and practice, later for the six recollections being practised along with the other practices; beginning and end answer each other.

The simile of good medicine and kin (carrying on the meaning of 「知空而發心」 tr. "knowing emptiness and yet arousing the mind" ). The treatise-author explains why the bodhisattva, already knowing that the nature of dharmas is without anything existent, still arouses the mind and undergoes toil and suffering, taking kin and friends undergoing the pains of sickness as his illustration: 「譬如人得好良藥，親里知識受諸病苦，云何不與？」 tr. "It is as a person who has obtained an excellent good medicine, while his kin and friends are undergoing all manner of pains of sickness: how could he not give it to them?"〔T25 0668c14〕—to have the medicine and not give it is not what emptiness permits; the condition of arousing the mind lies precisely in this not being able to bear it.

The simile of the guide on a dangerous road · of the good physician though lowly (carrying on the meaning of 「視怨如親」 tr. "regarding enemies as kin" ). With the mind of ultimate emptiness the bodhisattva holds enemy and kin as equal; the treatise-author himself ties down how this is obtained: 「怨親無定，以因緣故，親或為怨，怨或為親」 tr. "enemy and kin are not fixed; because of causes and conditions, kin at times become enemies, and enemies at times become kin"〔T25 0668c24〕; bearing with enemies he fulfils the perfection of patience, and so 「譬如欲過嶮道，應當敬重頂戴導師；又如良醫雖賤，為貴者所重」 tr. "It is as one who wishes to cross a dangerous road should respect and honour the guide, bearing him upon his head; and again as a good physician, though lowly, is valued by the noble"〔T25 0668c27〕—the guide's being worthy of respect is not tied to the man but to his being able to take one across this road; the enemy's being worthy of value is not tied to his goodness but to his being a cause and condition of the Buddha path.

The simile of climbing a ladder (carrying on the meaning of 「何以名次第」 tr. "why is it named sequence" · the governing simile of the whole chapter). 「譬如緣梯，從一初桄漸上，上處雖高雖難，亦能得至」 tr. "It is as climbing a ladder: from the first rung one goes up little by little, and though the place above is high and hard, one can still reach it"〔T25 0669a23〕—emptiness is not without steps; the steps lie in the strength of practice. This simile answers exactly Subhūti's question, 「空法中云何能漸次第學」 tr. "within the dharma of emptiness, how can one gradually train in sequence", and is the general simile of this chapter's meaning of sequence.

The simile of planting grain and the straw (carrying on the meaning of 「不為財富而財富自至」 tr. "not for the sake of wealth, and yet wealth comes of itself" ). The bodhisattva practises dāna in the four kinds of practice and is wealthy life after life, yet he does not give for the sake of wealth: 「譬如人為穀故種禾，而稾草自至」 tr. "It is as a person who plants grain for the sake of the grain, and the straw comes of itself"〔T25 0669b22〕—the straw is what comes without being sought, and so too is wealth for the bodhisattva.

The kind mother and the weak child · the bodhisattva giving his body to the hungry tiger (carrying on the meaning of 「先施何等人」 tr. "to what kind of people should one give first" · cited under 「有人言」 tr. "someone says" ). The treatise-author sets the question of the order of giving and first sets out one order (first make offerings to the buddhas, the great bodhisattvas, the pratyekabuddhas, the arhats, and the sages; next to people who keep morality, are vigorous, are in meditative concentration, are wise, and are free of desire; next to the Buddha's disciples who have left home; next to those who keep the five precepts, practise the ten wholesome paths, and keep the one-day precepts and the three refuges; next to the middling people; next to the evil people of the five heinous sins and the animals), then follows it with 「有人言」 tr. "someone says", citing the reverse order: one should first give to the people of the five heinous sins, to those who have cut off the roots of goodness, to the poor, the old, the sick, the lowly, and the begging, down to the animals—「譬如慈母，多有眾子，先念羸病，給其所須」 tr. "It is as a kind mother with many children first thinks of the weak and sick and supplies what they need"〔T25 0669c05〕; 「又如菩薩為餓虎欲食子故，以身施之」 tr. "It is also as the bodhisattva who, because a hungry tiger wished to eat its young, gave his body to it"〔T25 0669c06〕. Both similes are cited by a different saying, and their attribution should be kept clear. The treatise-author in the end takes neither order as fixed; he only gathers them with 「一切眾生皆是菩薩福田，能生大悲故」 tr. "All beings are the bodhisattva's field of merit, because they can give rise to great compassion"〔T25 0669c08〕, and distinguishes two dispositions: for those who have not obtained the acceptance of non-arising, 「或慈悲心多、或分別心多，此二心不得俱行」 tr. "in some the mind of kindness and compassion is greater, in some the discriminating mind is greater; these two minds cannot be practised together"〔T25 0669c11〕—the one in whom the mind of compassion is greater gives first to the poor and the evil: 「種福田中，果報雖大，憐愍眾生故，先利貧者」 tr. "among the fields of merit in which to plant, though the retribution is great, out of pity for beings he first benefits the poor"〔T25 0669c13〕; the one in whom the discriminating mind is greater makes offerings first to the buddhas: 「其心雖小，福田良故，功德亦大」 tr. "though his mind is small, because the field of merit is good, the merit too is great"〔T25 0669c17〕; those who have obtained the real mark and entered the power of skilful means 「二事俱行——慈愍眾生，又視皆如佛」 tr. "practise both things together—pitying beings, and also regarding all as a Buddha"〔T25 0669c19〕.

The simile of the army (carrying on the meaning of 「五眾和合」 tr. "the combining of the five aggregates" ). 「譬如一人、二人，不名為軍；和合多人，乃成為軍，能破怨敵」 tr. "It is as one person or two persons are not called an army; only when many people are combined do they make an army that can break the enemy"〔T25 0670a18〕—one morality or one concentration is not enough to pass beyond the two vehicles; gathering all morality is named the aggregate of morality, and only when combined can it break the afflictions and enter the bodhisattva's position; the other aggregates are likewise.

To one who needs food, give food (a gloss on the sūtra's words · not a simile, but tied to actual practice). The treatise-author asks why the sūtra does not say 「與衣食等」 tr. "give clothing, food, and the like" but says 「須食與食」 tr. "to one who needs food, give food", and answers: 「有人須食與飲、須飲與衣，以不稱受者意故，福德少」 tr. "there are people who to one who needs food give drink, and to one who needs drink give clothing; because it does not suit the recipient's wish, the merit is small"〔T25 0669c22〕; he asks again: if the recipient is ashamed or afraid and cannot speak out, how does one know what he needs? The answer says 「菩薩觀其相貌，隨時所須、土地所宜」 tr. "the bodhisattva observes their appearance, what is needed at the time, and what suits the land"〔T25 0669c25〕—the essence of giving lies in suiting the recipient's wish; this is the section of this chapter that stays closest to the conduct of affairs.

IV. The Sūtra Passage Explained

The three-version web of the chapter name (the base text's 「次第學品」 tr. "Training in Sequence" · the Palace edition's 「三次品」 tr. "The Three Sequences" · the line of the sūtra explained's 「三次第行品」 tr. "The Three Sequential Practices" ). The collation notes on the chapter title〔T25 0664b26〕 are three in all, and this ledger records them in full, character by character. The first (entry one of the ledger below)—the base text (Taishō) reads 「大智度論釋次第學品第七十五」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Training in Sequence’, Chapter Seventy-five"; the Shōgozō and Ishiyama texts lack these thirteen characters entirely; the Ming edition lacks the four characters 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa", reading only 「釋次第學品第七十五」 tr. "Explanation of ‘Training in Sequence’, Chapter Seventy-five". The second (entry two)—below 「釋」 tr. "explanation" the Yuan and Ming editions add the character 「三」 tr. "three"; the Palace edition puts the ten characters 「釋第七十五品上三次品」 tr. "Explanation of the Seventy-fifth Chapter, Upper: The Three Sequences" in place of the base text's nine characters 「釋次第學品第七十五」 tr. "Explanation of ‘Training in Sequence’, Chapter Seventy-five", plainly establishing this chapter's variant name, 「三次品」 tr. "The Three Sequences". The third (entry three)—below 「五」 tr. "five" the Song and Yuan editions add the character 「上」 tr. "upper"; the Ming edition's interlinear note reads 「之上經作三次第行品」 tr. "for the First Part, the sūtra reads ‘The Three Sequential Practices’ chapter", noting for itself that the chapter name of the sūtra explained is 「三次第行品」 tr. "The Three Sequential Practices".

These three versions must be viewed together with the side of the sūtra explained. The title of this chapter in the sūtra explained, the Mahāprajñāpāramitā Sūtra〔T08 0383c12〕, reads 「三次品第七十五」 tr. "The Three Sequences, Chapter Seventy-five", and it has two collation notes: first, the five Song, Yuan, Ming, Palace, and Shōgozō texts add, below 「次」 tr. "ci" , the two characters 「第行」 tr. "di xing" , that is, all five texts read 「三次第行品第七十五」 tr. "The Three Sequential Practices, Chapter Seventy-five"; second, below the title the base text has the interlinear note 「丹本次第行品」 tr. "the Khitan edition: ‘Sequential Practice’ chapter", which the five Song, Yuan, Ming, Palace, and Shōgozō texts lack. What the Ming edition of this treatise says in its interlinear note, 「經作三次第行品」 tr. "the sūtra reads ‘The Three Sequential Practices’ chapter" , agrees character by character with the reading of the five Song, Yuan, Ming, Palace, and Shōgozō texts of the sūtra explained—the self-note on the treatise side and the variant reading on the sūtra side verify each other, and it is not a lone witness. Where the three versions converge: the base-text line of this treatise reads 「次第學品」 tr. "Training in Sequence"; the Palace edition of this treatise and the base-text line of the sūtra explained read 「三次品」 tr. "The Three Sequences"; the Ming interlinear note of this treatise and the five-text line of the sūtra explained read 「三次第行品」 tr. "The Three Sequential Practices"; and the Khitan edition of the sūtra explained reads separately 「次第行品」 tr. "Sequential Practice". Judged as 「異名同品」 tr. "the same chapter under different names" : the four versions of the chapter name are recorded side by side, without judging which text is correct; this edition's chapter name follows this treatise's base text, reading 「次第學品」 tr. "Training in Sequence" (the main axis of the chapter name follows this treatise's base text; this is an established ruling, and this section does not overturn it).

The fascicle titles and the -1 step (the Shōgozō text's fascicle division forms a system of its own · the Ishiyama text's Fascicle 87 is wholly equal to this chapter). The fascicle-end title of Fascicle 86〔T25 0666a23〕 has two collation notes: first, above 「論」 tr. "treatise" the Shōgozō text adds the character 「經」 tr. "sūtra"; second, the Palace edition reads 「六＋（釋第七十四品訖第七十五品上）【宮】」 tr. "six + (Explanation of Chapter Seventy-four through Chapter Seventy-five, Upper) (Palace)" , and the Shōgozō text reads 「（釋第七十品訖第七十四品上）【聖】」 tr. "(Explanation of Chapter Seventy through Chapter Seventy-four, Upper) (Shōgozō)"—the Palace edition records that Fascicle 86 takes in Chapter 74 through the First Part of Chapter 75, agreeing entirely with the base text's fascicle boundary; the Shōgozō text, however, reads Chapter 70 through the First Part of Chapter 74, a difference of four chapters; this is not a simple -1 shift but the Shōgozō text's fascicle division forming a system of its own (the range its Fascicle 86 takes in differs from the Taishō edition's), recorded as it is without forcing an explanation. The continuation title of Fascicle 87〔T25 0666b02〕 has four collation notes: above 「論」 tr. "treatise" the Shōgozō text adds the character 「經」 tr. "sūtra"; below 「釋」 tr. "explanation" the four Song, Yuan, Ming, and Palace texts add the character 「三」 tr. "three"; the Song and Palace read 「次品」 tr. "The Sequence Chapter" , and the Shōgozō text lacks the four characters 「次第學品」 tr. "Training in Sequence" entirely; the last entry sets five versions side by side—the Song reads 「第七十五品下訖第七十六品」 tr. "Chapter Seventy-five, Lower, through Chapter Seventy-six", the Yuan reads 「第七十五下訖第七十六品」 tr. "Seventy-five, Lower, through Chapter Seventy-six", the Ming reads 「第七十五之下」 tr. "Seventy-five, Last Part", the Shōgozō reads 「七十四品下訖第七十五品」 tr. "Chapter Seventy-four, Lower, through Chapter Seventy-five" (the -1 step continues at this place). Further, at〔T25 0666b03〕 below 「卷」 tr. "fascicle" the Palace edition adds the character 「第」 tr. "ordinal di".

The Ishiyama text's Fascicle 87 coincides completely with the range of this chapter (the most evident textual anomaly of this chapter). The collation note at the 【經】 label〔T25 0664b27〕 notes 「卷第八十七首【石】」 tr. "head of Fascicle Eighty-seven (Ishiyama)", and the collation note at the chapter's end〔T25 0670b23〕 notes 「卷第八十七終【石】」 tr. "end of Fascicle Eighty-seven (Ishiyama)"—the Ishiyama text's Fascicle 87 begins at the head of this chapter's sūtra text and ends at the end of this chapter, coinciding completely with this chapter's body; since the Ishiyama text begins a fascicle at this place, its fascicle division is altogether different from that of the Taishō edition (in which Fascicle 86 closes in the middle of this chapter). This ledger checked the base text character by character; the two notes each stand in their place without error. This is the same type as the anomaly of Chapter 61, where the Ishiyama text's Fascicle 77 is wholly equal to that chapter; recorded as it is, without moving the division (this edition's division follows the base text's fascicle boundary, not the Ishiyama text).

The repeated n attribute of the mulu in the sūtra explained (a flaw in the XML markup layer · recorded as it is). On the table-of-contents layer of the sūtra explained, T223: the displayed text of the <cb:mulu> corresponding to this chapter reads 「75 三次品」 tr. "75 The Three Sequences"〔T08 0383c12 近〕, and its n attribute marks 「76」 tr. "76"; while the displayed text of the next chapter, 「76 一念品」 tr. "76 One Thought"〔T08 0386b09 近〕, also has its n attribute marked 「76」 tr. "76"—the two chapters repeat the value and do not increase in order to seventy-seven. This ledger independently scanned the mulu of the whole sūtra: the order of the displayed text (73 "The Three Goods" / 74 "Training in All" / 75 "The Three Sequences" / 76 "One Thought") is continuous and without error; only the n attribute, after seventy-four, jumps to seventy-six and repeats. This is a flaw in the n-attribute markup of CBETA's T223 XML itself, not a doctrinal divergence; recorded as it is without forcing an explanation; the alignment always takes the character-by-character comparison of the displayed text and the content as the standard, consistent with the anomalies of the same type recorded for Chapters 46 and 47.

Full-quantity cross-reading against the sūtra quoted (collation of the two sides · control group · unique alignment). The opening of Sūtra ① in this treatise is almost the same text, character by character, as "The Three Sequences" of the sūtra explained—this treatise reads 「爾時，須菩提白佛言：「世尊！若有法相者，尚不得順忍，何況得道！」 tr. "At that time Subhūti said to the Buddha: ‘World-Honored One! If there is the mark of dharmas, one still does not obtain compliant acceptance—how much less the path!’"〔T25 0664b27〕; the sūtra explained reads 「爾時須菩提白佛言：「世尊！若有法相者，尚不得順忍」 tr. "At that time Subhūti said to the Buddha: ‘World-Honored One! If there is the mark of dharmas, one still does not obtain compliant acceptance’"〔T08 0383c13〕—except that after 「何況得道」 tr. "how much less the path" it has 「？」 tr. "question mark" where this treatise has 「！」 tr. "exclamation mark", and that in the sentence 「若無有法相，是諸法則不生」 tr. "If there is no mark of dharmas, then these dharmas do not arise"〔T08 0383c21〕 the sūtra explained has the character 「相」 tr. "mark" while this treatise lacks it—these belong to differences at the layer of transmission by copying, not to doctrinal divergences. Three strings in the control group: the fixed phrase 「次第行、次第學、次第道」 tr. "sequential practice, sequential training, sequential path" is seen sixteen times in the whole of this treatise and eleven times in the whole of the sūtra explained, and all the hits in both texts fall within the range of this chapter (in the sūtra explained, "The Three Sequences"), with not one outside; 「所謂念佛、念法、念僧、念戒、念捨、念天」 tr. "namely recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of giving up, and recollection of the gods"〔T25 0667b09〕 is seen only once in the whole of this treatise, and at the corresponding position in the sūtra explained〔T08 0385b18〕 also only once; 「新學菩薩摩訶薩云何於諸法無所有性中次第行、次第學、次第道」 tr. "how do bodhisattva-mahāsattvas new to the training, within dharmas that are without any existent nature, practise in sequence, train in sequence, and follow the path in sequence"〔T25 0666b09〕 and the sūtra explained〔T08 0384b13〕 are each seen only once in the two texts. All three strings align uniquely; this is not the weak judgement of searching one text with the other's words. Judged as 「異名同品」 tr. "the same chapter under different names" (four versions of the chapter name, the chapter bodies the same text character by character). The two 【論】 layers of this treatise are a structural expansion of the treatise form; the sūtra explained has no such layer, and this is not a variant reading. The entry-by-entry statistics of the collation witnesses on the side of the sūtra explained within this chapter's cross-reading range (from〔T08 0383c12〕 up to before〔T08 0386b09〕) have not been expanded by this ledger (only the two entries on the chapter title have been checked character by character, see above); that they have 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 placing 「次第」 tr. "sequence" within ultimate emptiness without letting the two rob each other. Its meaning can be summed up in five levels.

First, the difficulty of sequence lies in emptiness. Subhūti's question is not a question about methods of cultivation; it asks how within emptiness there are steps: all dharmas are without any existent nature; how is it possible for those new to the training, within this, to 「次第行、次第學、次第道」 tr. "practise in sequence, train in sequence, and follow the path in sequence". The treatise-author does not deny the difficulty: 「諸法雖空難解」 tr. "though dharmas are empty and hard to understand"〔T25 0669a22〕—that emptiness is hard to understand is exactly where sequence is necessary; the simile of climbing a ladder answers this difficulty: though the high place is hard, rung by rung one can go up.

Second, emptiness and practice combine; they do not replace each other. Those new to the training do not put off contemplating emptiness because they have not yet obtained the real mark, nor do they give up giving and keeping morality because they contemplate emptiness—「是菩薩以無所有畢竟空和合布施、持戒等行」 tr. "this bodhisattva combines the practices of giving, keeping morality, and the rest with there being nothing existent and ultimate emptiness"〔T25 0668b08〕. The simile of a small child taking medicine needing honey lies here: the honey is not the medicine, yet it is the condition for the medicine going down; practice is not emptiness, yet it is the condition for emptiness being practised.

Third, sequence belongs to worldly truth, and so does not run counter to ultimate emptiness. At the place where he brings things to a close, the treatise-author marks out its position in one sentence: 「諸法性雖無所有，而隨世諦行，為破顛倒故」 tr. "though the nature of dharmas is without anything existent, one practises following worldly truth, in order to break inversion"〔T25 0670a26〕—sequence is not set up as a real dharma; it is set up only as a use for breaking inversion; when the use is exhausted, sequence too is unfindable; therefore at the end of each perfection the sūtra text always says 「是事皆不可得。何以故？一切法自性無所有故」 tr. "These matters are all unfindable. Why? Because the self-nature of all dharmas is without anything existent"〔T25 0666c28〕.

Fourth, the cultivation of the six recollections takes no remembering as recollection. Recollecting the Buddha is not by form, not by the marks and minor signs, not by the five aggregates, not by the ten powers and great compassion, not by the twelve links of causes and conditions; the closing words of the five passages in fact take three forms: the first two passages read 「無憶故，是為念佛」 tr. "because there is no remembering, this is recollection of the Buddha"〔T25 0667b14〕〔T25 0667b18〕, the next one reads 「無所有念，是為念佛」 tr. "recollection that nothing exists: this is recollection of the Buddha"〔T25 0667b21〕, the last two read 「無所念，是為念佛」 tr. "recollecting nothing: this is recollection of the Buddha"〔T25 0667b25〕〔T25 0667b27〕—the wording changes three times while what it returns to is only one; recorded separately as it is, not merged into one sentence; recollecting the Dharma does not recollect the good and the not good, up to the conditioned and the unconditioned; recollecting the Saṅgha, morality, giving up, and the gods are all 「乃至無少許念」 tr. "up to there not being even a little recollection". That recollection is accomplished lies exactly in recollecting nothing—this is the concrete way in which this chapter places sequential practice within ultimate emptiness: it is not first cultivating a recollection with something to be attained and afterwards turning it into nothing to be attained; from the very first move it is cultivated with a mind associated with the omniscience of all kinds.

Fifth, the difference of the three names is set out without being judged. Under the question 「次第行、次第學、次第道有何差別」 tr. "what difference is there among sequential practice, sequential training, and sequential path", the treatise-author sets six sayings side by side (see Section II), and in the end stops at 「如是等，名為三事差別」 tr. "Such as these are named the differences of the three matters"〔T25 0669a19〕—he takes no one saying as fixed. This is not vagueness: since the three names belong to the setting-up of provisional names, to take one as fixed is to lose its being a setting-up; so the treatise-author's not judging is exactly where the meaning of this chapter lies. The ancient masters at this place also each give their own account (see Section VI), recorded side by side without judgement.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa from the first has no tradition of complete line-by-line commentaries; the ancient masters' citations and explanations are, as a rule, partial, as the record actually stands. For this chapter the ancient-master reading covers only one school: Jizang's commentary explaining the sūtra explained preserves a complete dedicated section; Huiying's commentary explaining the treatise lacks an explanation for this chapter; Junzheng's book has no citation of this chapter; the back-searches of the Tiantai works for this chapter's title and its core fixed phrase are all closed as negative propositions (only one place in the Great Calming and Contemplation cites this chapter's fixed phrase while explicitly tying it to the Larger Sūtra; by nature it is a citation of further resonance, recorded in Section VII). This section records how what they comment on and cite corresponds to this chapter, without judging the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). In its line-by-line commentary on "The Three Sequences" of the sūtra explained, the chapter title is seen in two places, the general table of contents at the head of the fascicle〔X24n0451 0195c12〕 and the opening of the main text〔X24n0451 0328a01〕 (at the main text the mulu and the <head> title repeat, so it is seen twice in the stream of Chinese characters), and the commentary runs to before〔X24n0451 0329a11〕, where the next chapter, "One Thought", Chapter Seventy-six, begins, covering the whole sūtra of this chapter. Five points in it are worth recording. First, the overall judgement of the chapter's place—「此下第四、明菩薩次第漸增得入菩薩位」 tr. "From here down is the fourth: making clear that the bodhisattva, increasing gradually in sequence, obtains entry into the bodhisattva's position"〔X24n0451 0328a02〕, divided into three: rightly revealing the compliant acceptance of the Great Vehicle; opening the sequence for bodhisattvas beginning their practice; and Subhūti taking deluded feelings as a difficulty and asking the Buddha to resolve it. Second, on the pair 「有法是菩薩道，無法是菩薩果」 tr. "an existent dharma is the bodhisattva's path; a non-existent dharma is the bodhisattva's fruit", Jizang first sets up his own understanding (in the cause one practises existent dharmas, so an existent dharma is the path; on the ground of the fruit one practises the non-existent dharma, so a non-existent dharma is the fruit), and goes on to say 「論之不爾，三釋」 tr. "The treatise is not so: three explanations"〔X24n0451 0328a13〕, relaying one by one the three sayings of this treatise (the eightfold noble path as an existent dharma obtaining the unconditioned fruit / the five perfections as an existent dharma and prajñā, without any existent dharma, as the fruit / suchness and the nature of dharmas, unconditioned dharmas, as the fruit)—the ancient master clearly distinguishes his own understanding from the treatise's sayings, and this ledger records that division as it is. Third, on the division of the Buddha's answer—「佛答中約三種明次第：一者、約發心明次第；二者、約六度明次第；三者、得六念明次第」 tr. "In the Buddha's answer, sequence is made clear by way of three kinds: first, sequence made clear by way of arousing the mind; second, sequence made clear by way of the six perfections; third, sequence made clear by obtaining the six recollections"〔X24n0451 0328b22〕; the three divisions agree entirely with the account in this treatise's Sūtra ②. Fourth, on the boundary of 「新學」 tr. "new to the training"—「雖未得無生現前無量劫脩行，皆名新學」 tr. "though one has not yet obtained non-arising present before one, and has cultivated practice for immeasurable kalpas, all are named new to the training"〔X24n0451 0328b24〕, the same in meaning as this treatise's 「雖無量劫發意，未得諸法實相，皆名新學」 tr. "though he has aroused the intent for immeasurable kalpas, so long as he has not yet obtained the real mark of all dharmas, he is called new to the training"〔T25 0668b03〕, while differing in words. Fifth, on the different sayings about the three names, Jizang counts their number himself: 「人解三次有四說」 tr. "People explain the three sequences with four sayings"〔X24n0451 0328c01〕; what he lists are one meaning in different words, beginning-middle-end, giving-morality-wisdom (together with the group morality-concentration-wisdom), and the assignment to the six perfections—the ancient master counts four sayings while this treatise sets out six (see Section II); the two count differently; this ledger records both numbers side by side, and does not force this edition's division of the sayings to fit the ancient master's four. Further, Jizang counts the four aspects of practice himself as three: 「此中度皆具四行：一、自行；二、化他；三、歎人」 tr. "Here the perfections all have four practices: first, practising oneself; second, transforming others; third, praising people"〔X24n0451 0328c10〕—he marks 「四行」 tr. "four practices" while his list stops at three names; the fourth matter (rejoicing in and praising those who practise) is passed over in his following text with the one phrase 「見破戒惡人行施也」 tr. "seeing a precept-breaking evil person practise giving"〔X24n0451 0328c14〕; this belongs to the fullness or brevity of the commentary itself, and is recorded as it is without supplying for it. Further, his explanation of why one hears only from the sages—「此中明始行菩薩但從聖人邊開法者，聖說多無依著故，緣覺不說法故，不從緣覺聞」 tr. "Here it makes clear that the bodhisattva beginning his practice hears the Dharma only from the side of the sages, because the sages' speaking is mostly without reliance and clinging; because pratyekabuddhas do not expound the Dharma, he does not hear from pratyekabuddhas"〔X24n0451 0328c05〕—agrees in meaning with both this treatise's 「餘人多以著心說，諸聖人以無著心說」 tr. "the other people mostly speak with a clinging mind, while the sages speak with a mind without clinging"〔T25 0668b23〕 and 「辟支佛不樂說法故，不說」 tr. "the pratyekabuddhas are not mentioned, because they do not delight in expounding the Dharma"〔T25 0668b14〕.

Huiying's Commentary (X46n0791) · no explanation (recorded as it is). As the only ancient commentary explaining this treatise, it survives only as a fragment, its extant text ending at the end of Fascicle 24; Chapter 70 and after (including this chapter) all lie outside the range of its extant commentary—the lack of explanation belongs to the actual state of the fragment, not to a search error. This ledger further records a pitfall of the checking method: searching the stream of Chinese characters, stripped of punctuation, for the three characters 「三次品」 tr. "The Three Sequences" in X46n0791 gives one hit; checked character by character against the original text, it is in fact a false hit reading across a sentence in the phrase 「第三、次品末雙結」 tr. "third, the double conclusion at the end of the next chapter"〔X46n0791 0844c15〕, and not a citation of this chapter; a negative proposition drawn from the plain stream of Chinese characters must be checked entry by entry against the original text; this entry is a living case.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as it is). The two strings 「次第學」 tr. "training in sequence" and 「三次品」 tr. "The Three Sequences" give zero hits in a back-search of the whole file; the book is in the form of a thematic discourse, not a commentary dividing and explaining chapter by chapter, and a word-for-word citation of a late detailed chapter of this kind is in itself rare, consistent with the pattern recorded for Chapters 44 to 47.

The Tiantai works · closed as a negative proposition (a dedicated check recorded as it actually is). Five works were back-searched character by character—Zhiyi's Great Calming and Contemplation (T46n1911), Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912), Zhiyi's Profound Meaning of the Lotus (T33n1716), Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717), and Zhiyi's Words and Phrases of the Lotus (T34n1718): the two chapter titles 「三次品」 tr. "The Three Sequences" and 「次第學品」 tr. "Training in Sequence" give zero hits throughout; the core fixed phrase 「次第行、次第學、次第道」 tr. "sequential practice, sequential training, sequential path" is seen only once, in the Great Calming and Contemplation (for details see Section VII), with zero hits in the other four works. The single word 「次第行」 tr. "sequential practice" is seen many further times in several of the works; checked entry by entry in context, all belong to the general meaning of the Tiantai teaching and contemplation (the three sequential contemplations, the sequential practice of the ten faiths, and so on), used independently, with no word-for-word citation of this chapter's fixed phrase and no explicit tie to the chapter title of the sūtra explained—the likeness on the surface of the words is purely a shared use of names and marks, not a relation of citation, and it is closed as a negative proposition. Zero hits are also an entry in the ledger; they are not filled in with citations from other chapters.

VII. Cross-reading and Further Resonances

The vein of meaning of this chapter has five things that carry on before and after; all are recorded in this section, without deciding the reading.

First, the joining of training in all and training in sequence (Chapter 74 → 75 · this treatise itself). The preceding chapter, "Training in All", makes clear that the bodhisattva trains in all the paths without taking up realisation; this chapter makes clear practising, training, and following the path in sequence within dharmas that are without any existent nature—one makes clear its being in all, the other its being gradual. The chapter title lies in the middle of Fascicle 86 and joins directly onto the last sentence of the preceding chapter〔T25 0664b23〕, with no fascicle title between; the Palace edition directly names this chapter 「三次品」 tr. "The Three Sequences", and the sūtra explained reads 「三次品」 tr. "The Three Sequences" and 「三次第行品」 tr. "The Three Sequential Practices"—all mark its three names with the number 「三」 tr. "three", forming an exact pair with the 「遍」 tr. "in all" of the preceding chapter. The next chapter, "One Mind Complete with All Practices", Chapter Seventy-six, begins〔T25 0670b24〕, setting one mind complete with all practices over against this chapter's sequential practice—the mutual regard of sequence and one mind is also seen in the trend of the ancient master's division (Jizang divides the next chapter thus: 「此下第二段有兩品，明脩行純熟故一念具足斯備也」 tr. "From here down the second passage has two chapters, making clear that because the cultivation of practice is thoroughly ripened, a single thought is complete and all is provided"〔X24n0451 0329a12〕); this ledger records it without deciding.

Second, Zhiyi cites this chapter's fixed phrase while explicitly tying it to the Larger Sūtra (the only named ancient-master citation · unique alignment). Zhiyi's Great Calming and Contemplation, in the passage on 「五時判教·頓漸不定」 tr. "the classification of the teachings by the five periods · sudden, gradual, and indeterminate", cites various sūtras in turn to establish three meanings, and what it cites under the item of the Larger Sūtra is this chapter's fixed phrase: 「次第行、次第學、次第道」 tr. "sequential practice, sequential training, sequential path"〔T46n1911 0002c03〕, tying beneath it 「此證漸也」 tr. "This is evidence for the gradual." This ledger collated the two sides: that fixed phrase is seen sixteen times in the whole of this treatise and eleven times in the whole of the sūtra explained, and all the hits in both texts fall within the range of this chapter ("The Three Sequences"), with not one outside—so the 「大品」 tr. "Larger Sūtra" cited by Zhiyi aligns uniquely, word for word, and belongs to an ancient-master citation whose meaning bears directly on this chapter, not to a loose citation. This is the only later named ancient-master citation this chapter receives, and together with Jizang's line-by-line commentary (Section VI) it falls into two types: one a commentary, one a citation.

Third, a back-reference within the treatise on the six recollections (the treatise-author's own note). Where Treatise ② explains the six recollections it points itself to earlier text of this treatise: 「六念義，如初品中廣說」 tr. "The meaning of the six recollections is as explained at length in the first chapter"〔T25 0670b02〕—the detailed explanation of the six recollections is not in this chapter; what this chapter gives is only the one face, 「以無所有性修之」 tr. "cultivating them by being without any existent nature"; in reading this chapter's passage on the six recollections one must view it together with the extended explanation in the first chapter, as the treatise-author himself indicates. Further, in the same passage he makes clear himself the reason for his choice with 「餘三解脫門等，思惟籌量，或生邪見故不說」 tr. "the rest, the three gates of liberation and the like, require reflection and reckoning and may give rise to wrong views, therefore they are not spoken of"〔T25 0670b04〕—the six perfections and the six recollections are soft and easy to practise and do not give rise to wrong views, so they are taken as the dharmas of sequential training; the three gates of liberation are not. The choice has its grounds; it is not an omission.

Fourth, Subhūti's request at the end and the practitioners of the last age (the treatise's own concern for teaching and transforming). Subhūti states for himself that the intent of his question is not his own doubt but is for the sake of those in the world to come who seek the three vehicles; the treatise-author explains what he fears—「以罪重智鈍故，取空相」 tr. "because their sins are heavy and their knowledge dull, they grasp at the mark of emptiness"〔T25 0670b13〕, and so they say who is defiled and who is pure, and so break morality, break right view, break deportment, break pure livelihood, up to 「種此罪故，墮三惡道，或重於白衣」 tr. "because they plant these sins, they fall into the three evil destinies, perhaps more heavily than the white-robed"〔T25 0670b19〕. This passage takes the wrong grasping of emptiness as the sickness, and forms exactly one positive and one negative with the meaning this chapter sets up affirmatively, ‘sequence belongs to the practice of worldly truth’ (「諸法性雖無所有，而隨世諦行，為破顛倒故」 tr. "though the nature of dharmas is without anything existent, one practises following worldly truth, in order to break inversion"〔T25 0670a26〕): if sequence is not set up, emptiness becomes a denial that sweeps cause and effect away; if sequence is set up without knowing that it is unfindable, emptiness becomes something to be attained. It closes with Subhūti himself tying down his position: 「又我常修無諍三昧，憐愍眾生，是故問佛」 tr. "Further, I constantly cultivate the samādhi of non-contention and pity beings; for this reason I asked the Buddha"〔T25 0670b22〕.

Fifth, links to the treasure-store (stable citation · soft citation). This chapter's meaning of the three names, ‘sequential practice, sequential training, sequential path’, the gloss on sequence 「先麁後細，先易後難，漸漸習學，名為次第」 tr. "first coarse then fine, first easy then hard, little by little training in and learning, is named sequence"〔T25 0670a25〕, the way of cultivating the six recollections that takes no remembering as recollection, and the position of practice in the two truths, 「諸法性雖無所有，而隨世諦行」 tr. "though the nature of dharmas is without anything existent, one practises following worldly truth"〔T25 0670a26〕, are the treatise-basket's basis for the meaning of the sequence of the stages of practice in prajñā, and fall under stable citation〔T25n1509 次第學品·卷八十六–八十七〕; since the places in the volumes on the Heart Sūtra, the Diamond Sūtra, and Consciousness-Only that cite this treatise are not yet finalised, it is a soft citation, awaiting their character-by-character verification. This belongs to the further resonance by which the meaning of prajñā runs down through the sūtras, recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 86 to 87 of the Mahāprajñāpāramitā-upadeśa〔T25 0664b26–0670b23〕 (the main text of the chapter body begins from the chapter title〔T25 0664b26〕; the First Part ends at the fascicle-end title 「大智度論卷第八十六」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-six"〔T25 0666a23〕; the Last Part begins from the continuation title〔T25 0666b02〕 and ends at the close of the passage 「又我常修無諍三昧，憐愍眾生，是故問佛。」 tr. "Further, I constantly cultivate the samādhi of non-contention and pity beings; for this reason I asked the Buddha."〔T25 0670b22〕, at〔T25 0670b23〕; the next chapter begins at〔T25 0670b24〕, and Fascicle 87 does not close within this chapter); the collation text for the sūtra explained is "The Three Sequences", Chapter Seventy-five, of the Mahāprajñāpāramitā Sūtra, from〔T08 0383c12〕 up to before〔T08 0386b09〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter〔X24n0451 0328a01–0329a11〕, up to before the latter locus); Huiying's Commentary (X46n0791) lacks an explanation for this chapter, Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has no citation of this chapter, and the five Tiantai works are closed as negative propositions (see Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts.

The witness layer (the distribution of the groups of three texts). The collation notes of this chapter total eighty-five entries, and this ledger checked entry by entry the editions each is tied to: single-character additions, omissions, and substitutions in which 【三】 (the collective name of the three Song, Yuan, and Ming texts) and 【宮】 appear together form the bulk; the type in which the Shōgozō text alone appears comes next; the Ishiyama text is seen only four times (〔T25 0664b26〕 the chapter title, 〔T25 0664b27〕 the record at the head of the fascicle, 〔T25 0666b16〕, and〔T25 0670b23〕 the record at the end of the fascicle), two of which are the head and end records of the Ishiyama text's Fascicle 87, coinciding completely with the range of this chapter (see Section IV). In this chapter's base text no entries are seen of the type in which the Shōgozō B text, the Korean B, the Southern Canon, or the Northern Canon appears alone, nor any entry of the special type of CBETA's emendation on the basis of the Korean Canon (【CB】【麗-CB】), nor any nested <app>, nor any compound entry carrying a cross-reference (cf)—a type different from Chapters 45 and 47 (dense in Shōgozō B, five CBETA emendations); the negative result is recorded as it is.

Three star anchors (all shared within the chapter itself · no corresp attribute in this chapter). The <anchor type="star"/> of this chapter's base text number three in all; this ledger checked one by one their positions and the notes they share: 〔T25 0664c17〕「滅」 tr. "cessation" (sharing note 0664015), 〔T25 0665a08〕「滅」 tr. "cessation" (the same note appearing again), and〔T25 0666c03〕「行」 tr. "practise" (sharing note 0666017)—all three are within this chapter's body; none crosses chapters. This ledger further records a mechanical anomaly: the notes carrying the 「＊」 tr. "asterisk" repeat mark number four (〔T25 0664c17〕〔T25 0666b07〕〔T25 0666c03〕〔T25 0668a26〕), while the star anchors within the chapter body are only three; the marks of the two entries 【經】〔T25 0666b07〕 and 【論】〔T25 0668a26〕 have no corresponding anchor within this chapter's body; further, in the base text none of the eighty-five notes of this chapter has a corresp attribute (other chapters of this treatise have it), so there is no way to mark their target note numbers. Recorded as it is without forcing an explanation, and not supplied by conjecture.

Complete collation ledger (all eighty-five entries reconciled · base text as it stands). Below it is transmitted as the working base text has it—the collation notes of this chapter total eighty-five entries, agreeing mechanically with the list of eighty-five entries at the end of the working base-text file (note numbers from 0664009 to 0670004). The entries are listed in full in the order of their appearance in the base text; the loc is the nearest main-edition <lb ed="T"> before the position of the note's anchor; entries carrying the 「＊」 tr. "asterisk" repeat mark are marked with each entry. The three entries on the chapter title and the entries of the fascicle-title group have had their meaning listed separately in Section IV; this table still takes them all in, for checking. 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 (eighty-five · in order of appearance in the base text · ★ repeat marks marked with each entry)

〔T25 0664b26〕大智度論釋次第學品第七十五【大】｜〔－〕【聖】【石】｜釋次第學品第七十五【明】
〔T25 0664b26〕釋【大】｜釋三【元】【明】｜（（釋次…十五））九字＝（（釋第七十五品上三次品））十字【宮】
〔T25 0664b26〕五【大】｜五上【宋】【元】｜五之上經作三次第行品【明】
〔T25 0664b27〕經【大】｜〔－〕【宋】【宮】【聖】｜卷第八十七首【石】
〔T25 0664b28〕無【大】｜有【聖】
〔T25 0664c06〕法【大】｜法相【元】【明】
〔T25 0664c17〕滅【大】｜盡【宋】【元】【明】【宮】【聖】 (★ repeated note)
〔T25 0665a01〕支【大】｜枝【宋】【宮】｜枝不【聖】
〔T25 0665a01〕禪【大】｜諸禪【宋】【元】【明】【宮】
〔T25 0665a04〕不【大】｜〔－〕【宋】【宮】【聖】
〔T25 0665a12〕言【大】｜告【宋】【元】【明】【宮】
〔T25 0665a15〕所【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0665a20〕有【大】｜所有【元】【明】
〔T25 0665a23〕【論】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0665a27〕垂【大】｜乘【聖】
〔T25 0665b04〕門【大】｜問【宋】【明】【宮】
〔T25 0665b08〕相【大】｜是相【宋】【元】【明】
〔T25 0665b08〕若【大】｜〔－〕【宋】【元】【明】
〔T25 0665b11〕有為【大】｜為有【聖】
〔T25 0665b11〕法【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0665b17〕法【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0665b20〕知【大】｜智【宋】【元】【明】【宮】
〔T25 0665c08〕是故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0665c14〕異【大】｜果【聖】
〔T25 0666a02〕自【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0666a08〕今【大】｜令【宋】【元】【明】【宮】
〔T25 0666a08〕欲惡【大】｜惡欲【明】
〔T25 0666a22〕有【大】｜〔－〕【聖】
〔T25 0666a23〕論【大】｜經論【聖】
〔T25 0666a23〕六【大】｜六釋第七十四品訖第七十五品上【宮】｜六釋第七十品訖第七十四品上【聖】
〔T25 0666b02〕論【大】｜經論【聖】
〔T25 0666b02〕釋【大】｜釋三【宋】【元】【明】【宮】
〔T25 0666b02〕次第學品【大】｜次品【宋】【宮】｜〔－〕【聖】
〔T25 0666b02〕第七十五之餘【大】｜第七十五品下訖第七十六品【宋】｜第七十五下訖第七十六品【元】｜第七十五之下【明】｜七十四品下訖第七十五品【聖】
〔T25 0666b03〕卷【大】｜卷第【宮】
〔T25 0666b07〕【經】【大】｜〔－〕【宋】【宮】【聖】 (★ repeated note)
〔T25 0666b16〕以【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0666b19〕所【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0666b19〕有【大】｜有性【元】【明】
〔T25 0666b25〕已【大】｜以【宋】【宮】
〔T25 0666c03〕行【大】｜〔－〕【宋】【元】【明】【宮】 (★ repeated note)
〔T25 0666c05〕飲食【大】｜食飲【宋】【宮】
〔T25 0666c26〕脫【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0666c29〕以【大】｜已【元】【明】
〔T25 0667a03〕各【大】｜各各【宋】【元】【明】【宮】
〔T25 0667a12〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0667b08〕以【大】｜已【明】
〔T25 0667b09〕解【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0667b16〕丈【大】｜大【宋】【宮】
〔T25 0667b21〕有【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0667b23〕礙【大】｜量【聖】
〔T25 0667c21〕修【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0667c29〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668a08〕行【大】｜於【宋】【元】【明】【宮】【聖】
〔T25 0668a11〕所【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668a19〕於【大】｜作【聖】
〔T25 0668a26〕【論】【大】｜〔－〕【宋】【宮】【聖】 (★ repeated note)
〔T25 0668a26〕伏【大】｜信【宋】【元】【明】【宮】
〔T25 0668a28〕云【大】｜心【宮】
〔T25 0668a29〕發意【大】｜學【宋】【元】【明】【宮】【聖】
〔T25 0668b06〕諸法【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0668b09〕蜜【大】｜密【聖】
〔T25 0668b10〕咎【大】｜咎答【聖】
〔T25 0668b13〕吉【大】｜告【明】
〔T25 0668b19〕生【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668b19〕有【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668c01〕願【大】｜聞【宮】
〔T25 0668c06〕作佛【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0668c14〕好【大】｜好食【元】【明】
〔T25 0668c26〕視【大】｜觀【宋】【元】【明】【宮】
〔T25 0669a23〕得【大】｜法【元】【明】
〔T25 0669b02〕恩【大】｜思【聖】
〔T25 0669b03〕自不能【大】｜不能自【聖】
〔T25 0669b11〕今世【大】｜令施【宮】
〔T25 0669b13〕持【大】｜持此【聖】
〔T25 0669b18〕施【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0669c13〕福【大】｜種【宋】【元】【明】【宮】
〔T25 0669c15〕多【大】｜〔－〕【宋】【宮】
〔T25 0669c17〕取【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0669c23〕少【大】｜少故【宋】【元】【明】
〔T25 0669c24〕食與食【大】｜〔－〕【宋】【元】【宮】
〔T25 0670a03〕諸【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0670a20〕得禪【大】｜禪得【宋】【宮】
〔T25 0670a23〕國【大】｜國土【宋】【元】【明】【宮】
〔T25 0670b23〕卷第八十七終【石】

大智度論 次第學品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Training in Sequence

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