大智度論 四攝品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Four Means of Gathering

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", spanning Fascicles 88 and 89. The chapter title, 「大智度論釋四攝品第七十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Four Means of Gathering, the Seventy-eighth"〔T25 0677c26〕, is placed within Fascicle 88, not raised as a title at the head of a fascicle—Fascicle 88 opens with the chapter title of the preceding chapter, "The Six Similes", the Seventy-seventh; the preceding chapter ends with the sentence 「上以一念中能具諸波羅蜜，此以諸法雖空無相而能具諸波羅蜜為異」 tr. "Above, the perfections can be made complete within a single thought; here, although dharmas are empty and signless, the perfections can be made complete—this is the difference"〔T25 0677c24〕, and this chapter's title follows straight on after it. This chapter is therefore of the type ‘tied within the fascicle · not tied to the fascicle-head’, precisely the reverse of the preceding chapter's ‘the chapter title is the fascicle title’.

The fascicle-end title of Fascicle 88, 「大智度論卷第八十八」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Eighty-eight"〔T25 0684b05〕, comes before this chapter is finished; Fascicle 89 starts again with the continuing title 「大智度論釋四攝品第七十八之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Four Means of Gathering, the Seventy-eighth, the Remainder"〔T25 0684b08〕, and repeats the author's signature 「聖者龍樹菩薩造」 tr. "Composed by the noble Bodhisattva Nāgārjuna"〔T25 0684b11〕 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 0684b12〕. The continuing title reads 「之餘」 tr. "the remainder" and not 「之下」 tr. "the last part", of the same type as the fascicle-spanning of Chapters 40, 41, 43, 45, and 47; recorded as it is. The author's signature reads 「聖者龍樹菩薩造」 tr. "Composed by the noble Bodhisattva Nāgārjuna"—compared with the 「聖者龍樹造」 tr. "Composed by the noble Nāgārjuna" of Chapter 47 and Chapter 77, it has the two Chinese characters 「菩薩」 tr. "bodhisattva" more; this belongs to small fascicle-by-fascicle differences in the wording of the base text's author's signature, recorded as it is without forcing an explanation.

The body of the chapter ends with the passage 「善通達者，不取法性相，亦不住法性中；於法性中不疑、不悶而說法，無罣、無礙、無遮，是則通達法性」 tr. "One who thoroughly penetrates does not grasp at the mark of the nature of dharmas and does not abide within the nature of dharmas; within the nature of dharmas he teaches the Dharma without doubt and without oppression, without hindrance, without obstruction, without blocking: this is to penetrate the nature of dharmas"〔T25 0687c15〕, and stops at〔T25 0687c17〕; the chapter title of the next chapter, "Thorough Penetration", the Seventy-ninth, begins at〔T25 0687c18〕, and its sūtra text 「云何菩薩善達諸法相」 tr. "How does the bodhisattva thoroughly penetrate the marks of dharmas?"〔T25 0687c19〕 starts a new question; it joins in the thread of the text with the 「善通達法性」 tr. "thoroughly penetrating the nature of dharmas" of this chapter's last passage, while the chapter boundary stays clear.

The whole chapter has fourteen thousand and ten pure Chinese characters (the tool value agrees with this section's passage-by-passage recount, with no difference—unlike the count differences of a dozen or so characters seen again and again in the ledgers of Chapters 38 to 47). Divided by the fascicle boundary and the boundary between sūtra and treatise sections into three units: the First Part (the 【經】 section of Fascicle 88) four thousand nine hundred and fifty-four, the Middle Part (the 【論】 section of Fascicle 88) four thousand two hundred and thirty-six, the Last Part (the whole of Fascicle 89) four thousand eight hundred and twenty; the sum of the three numbers agrees precisely with the value for the whole chapter, with no character lost. The cut points are all an existing fascicle boundary or a 【經】【論】 marker; no new boundary has been made.

The names of this edition's three units and the 「之上」 tr. "first part" and 「之下」 tr. "last part" in a variant text's title notes of the base text do not correspond (the place most easily confused, set out first). In the base text the Ming edition reads at the chapter title 「釋四攝品第七十八之上」 tr. "Commentary on the Chapter on the Four Means of Gathering, the Seventy-eighth, First Part", and at the continuing title of Fascicle 89 「七十八之下」 tr. "Seventy-eighth, Last Part"—the Ming edition's transmission itself divides this chapter in two at the fascicle boundary, as first part and last part; this edition, because the count of pure Chinese characters exceeds the usual amount, takes the 【論】 marker within Fascicle 88 as a further boundary, making the three units of First Part, Middle Part, and Last Part. The two ways of division differ, and the same names point to different things; the reader takes the fascicle boundary as the standard: this edition's First Part and Middle Part together correspond to the Ming edition's 「之上」 tr. "first part", and this edition's Last Part is the Ming edition's 「之下」 tr. "last part". This is a division at the level of presentation, not a variant reading of a different text; recorded to guard against misreading.

The structure within the chapter is two sūtra sections and two treatise sections: 【經】〔T25 0677c27〕, 【論】〔T25 0681b01〕, 【經】〔T25 0684b13〕, 【論】〔T25 0686b21〕. The collation situation of the four markers differs pair by pair: both 【論】 markers enter collation entries (the former is absent in the five texts of the Song, Yuan, Ming, Palace, and Shōgozō, the latter is absent in the three texts of the Song, Palace, and Shōgozō), whereas the two 【經】 markers do not—at the place of Sūtra ① the base text has no note, and at the place of Sūtra ②, though there is a note (recording that the three texts of the Song, Palace, and Shōgozō lack this marker and that the Ishiyama text does not divide the fascicle), it does not form a collation entry. Whether a marker is present belongs to the layer of the base text's transmission; the structural count still follows the base text's labels.

The density of question and answer in the treatise sections: in Treatise ① (the Middle Part) 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" are each seen twenty times and 「有人言」 tr. "someone says" eight times; in Treatise ② (the Last Part) 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" are each seen four times and 「有人言」 tr. "someone says" once. In the latter half of Treatise ② there is in addition a passage of exchange unfolded in the named forms 「須菩提問」 tr. "Subhūti asks", 「佛可須菩提言」 tr. "the Buddha approves Subhūti's words", 「須菩提言」 tr. "Subhūti says", and 「佛言」 tr. "the Buddha says" (from〔T25 0686c09〕 to〔T25 0687c08〕), which is not the usual form of 「問曰」 tr. "Question" and 「答曰」 tr. "Answer"—it is judged to be the treatise-author's quasi-dialogue drawn from the sūtra (the treatise-author continues to set out the meaning of the treatise under the names of figures in the sūtra; it is neither a further citation of the sūtra text nor the sūtra text itself). This section lists its form separately; the vernacular layer translates directly according to the labels of the base text, adding nothing and removing nothing, and the exposition layer makes clear that it is from the treatise-author's pen.

II. Terms Examined

The names and marks of this chapter take the four means of gathering as the main cord and the two gifts as its meshes, running on below through the meanings of the marks and minor signs, the gates of letters, the two truths, and the two emptinesses. Entry by entry this section records their definitions in the base text, without fixing a reading in their place.

The four means of gathering (giving · kind speech · beneficial action · shared endeavour). The general heading comes in Sūtra ①: 「以四事攝取眾生。何等為四？布施、愛語、利益、同事」 tr. "By four things he gathers in beings. What are the four? Giving, kind speech, beneficial action, and shared endeavour"〔T25 0679b18〕. The explanations of the four things lie in two units: the one thing of giving is spoken of broadly in Sūtra ① (the two gates of the gift of wealth and the gift of Dharma, detailed below), while the other three things are each gathered in one sentence only in Sūtra ②—「菩薩摩訶薩以六波羅蜜為眾生說法」 tr. "the bodhisattva-mahāsattva teaches the Dharma for beings by the six perfections"〔T25 0685a03〕 is kind speech, 「菩薩摩訶薩長夜教眾生，令行六波羅蜜」 tr. "the bodhisattva-mahāsattva through the long night teaches beings and makes them practise the six perfections"〔T25 0685a06〕 is beneficial action, 「菩薩摩訶薩以五神通力故種種變化，入五道中，與眾生同事」 tr. "the bodhisattva-mahāsattva, by the power of the five supernormal powers, transforms himself in all kinds of ways, enters the five destinies, and shares in endeavour with beings"〔T25 0685a07〕 is shared endeavour. The weight given to the names of the four means of gathering differs widely (giving runs to more than three pages, the other three to only three sentences), and the treatise-author himself sets a question and answer to explain why (see Section V).

The two gifts (the gift of wealth · the gift of Dharma). 「菩薩以二種施攝取眾生：財施、法施」 tr. "The bodhisattva gathers in beings by two kinds of giving: the gift of wealth and the gift of Dharma"〔T25 0679b20〕. The items of the gift of wealth run from gold, silver, and precious jewels, food, drink, and clothing, on to 「若以己身，給施眾生」 tr. "or giving his own body to beings"; having given, he always follows it with teaching (the three refuges, the five precepts, the one-day precepts, the four dhyānas, the four immeasurables, and the four formless absorptions, the six recollections, the contemplation of impurity, ānāpāna, and so on up to the thirty-seven limbs of the path, the four fruits of the śramaṇa, the pratyekabuddha path, and anuttarā samyaksaṃbodhi), and its closing sentence is 「財施已，後教令得無上安隱涅槃」 tr. "having given the gift of wealth, he afterwards teaches them and makes them obtain the unsurpassed nirvāṇa of peace and security"—the gift of wealth does not stop at the thing; it takes the thing as a gate and ends in nirvāṇa; this is the backbone of the meaning of the gift of wealth in this chapter.

The worldly gift of Dharma · the world-transcending gift of Dharma. 「法施有二種：一者、世間，二者、出世間」 tr. "The gift of Dharma is of two kinds: first, worldly; second, world-transcending"〔T25 0679c11〕. The items of the worldly gift of Dharma are 「不淨觀、安那般那念、四禪、四無量心、四無色定」 tr. "the contemplation of impurity, mindfulness of ānāpāna, the four dhyānas, the four immeasurable minds, and the four formless absorptions"〔T25 0679c13〕, and a sentence is attached that judges what it gathers: 「如是等世間法，及諸餘共凡夫所行法，是名世間法施」 tr. "Such worldly dharmas as these, and all the other dharmas practised in common with ordinary people, are named the worldly gift of Dharma"〔T25 0679c14〕—the criterion lies in ‘practised in common with ordinary people’. The world-transcending gift of Dharma, by contrast, takes the noble dharmas without outflows as its substance.

The noble dharma without outflows · the fruit of the noble dharma without outflows. Sūtra ① defines it twice, the earlier and the later different yet not contradicting each other. The first speaks by the items of dharmas: 「聖無漏法者，三十七助道法、三解脫門」 tr. "The noble dharmas without outflows are the thirty-seven dharmas that aid the path and the three gates of liberation"〔T25 0679c19〕; the second speaks by knowledge: the knowledge of the four fruits, the knowledge of the pratyekabuddha path, the knowledge of the thirty-seven dharmas that aid the path, the knowledge of the six perfections, and so on up to the knowledge of great kindness and great compassion—「如是等一切法，若世間若出世間智慧、若有漏若無漏、若有為若無為，是法中一切種智，是名菩薩摩訶薩聖無漏法」 tr. "All such dharmas as these—whether worldly or world-transcending wisdom, whether with outflows or without outflows, whether conditioned or unconditioned—the omniscience of all kinds within these dharmas: this is named the bodhisattva-mahāsattva's noble dharma without outflows". Its fruit is but one: 「斷一切煩惱習，是名聖無漏法果」 tr. "the cutting off of all the afflictions and their habitual residues; this is named the fruit of the noble dharma without outflows"〔T25 0679c29〕. The earlier saying raises its items, the later raises its knowledge; the fruit is one thing only, the cutting off of the residues and nothing more.

World-transcending dharmas not shared with ordinary people. Sūtra ① lists the items at great length (the thirty-seven limbs of the path from the four foundations of mindfulness on, the three samādhi, the eight liberations, the nine successive absorptions, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, the thirty-two marks, the eighty minor marks, and the five hundred dhāraṇī gates); among them the three things of the nine successive absorptions, the thirty-two marks, and the eighty minor marks are in fact held in common with the world, so Treatise ① sets a question to challenge this, and answers that each of the three things has its own unshared point: the absorption of the cessation of feeling and perception 「但聖人能得」 tr. "only the sages can obtain"〔T25 0682c27〕; the unshared point of the four dhyānas and the four formless absorptions lies in their being cultivated in sequence 「不雜餘心」 tr. "not mixed with other minds"; the unshared point of the marks and minor signs lies in 「名字雖同，而威德、具足、淨潔、得處則不同於佛」 tr. "though the names are the same, in majesty, completeness, purity, and the place of their obtaining they are not the same as the Buddha's"〔T25 0683a02〕, and 「八十隨形好具足，唯佛菩薩有之」 tr. "the eighty minor marks complete—only buddhas and bodhisattvas have them"〔T25 0683a09〕. The criterion lies not in whether the names and marks are present, but in majesty and completeness and in the source of the retribution.

The thirty-two marks · the eighty minor marks. The thirty-two marks are listed mark by mark at the end of Sūtra ①, with the closing sentence 「是三十二相，佛身成就」 tr. "These thirty-two marks the Buddha's body accomplishes"〔T25 0681a24〕; the eighty minor marks are listed item by item at the head of Sūtra ②, from 「一者、無見頂」 tr. "first, the crown that cannot be seen"〔T25 0684b13〕 to 「八十者、手足有德相」 tr. "eightieth, hands and feet bearing the mark of virtue"〔T25 0684c23〕, with the closing sentence 「須菩提！是八十隨形好，佛身成就」 tr. "Subhūti! These eighty minor marks the Buddha's body accomplishes"〔T25 0684c24〕. Among the eighty minor marks the two items 「二十一者、識滿足」 tr. "twenty-first, consciousness full"〔T25 0684b22〕 and 「二十三者、住處安，無能動者」 tr. "twenty-third, secure in his dwelling-place, none able to move him"〔T25 0684b23〕 are not of the kind of bodily marks, and Treatise ② sets questions specially for them (see Section III and Section V).

The Dharma body · the fleshly body. Treatise ① explains why the marks and minor signs are spoken of only when the treatise is about to close: 「佛有二種身：法身、生身。於二身中，法身為大」 tr. "The Buddha has two kinds of body: the Dharma body and the fleshly body. Of the two bodies, the Dharma body is the greater"〔T25 0683a16〕; because the Dharma body's benefit is much, it is spoken of broadly first; 「是生身相好莊嚴是聖無漏法果報」 tr. "this adornment of the fleshly body with marks and minor signs is the retribution of the noble dharmas without outflows"〔T25 0683a18〕, and so in sequence it is placed last. This division of the two bodies is also the ground of Treatise ①'s explanation of why a sūtra passage recurs: 「先說生身菩薩，今說變化身。先說一國土，今說無量世界」 tr. "Before, the bodhisattva in a fleshly body was spoken of; now the transformation body is spoken of. Before, one land was spoken of; now immeasurable worlds are spoken of"〔T25 0681c18〕.

Nature · desire (two dharmas included in the ten powers). Treatise ①, explaining the 「知一切世間種種無數性」 tr. "knowing the various and countless natures of all the world" among the Buddha's ten powers, sets up separately a distinction between nature and desire: 「性先有，欲得因緣而生。譬如先有瘡，得觸因緣則血出」 tr. "Nature exists first; desire arises on obtaining causes and conditions. It is as there is first a sore, and on obtaining the condition of contact, blood comes out"〔T25 0683b23〕; 「性在內，欲在外。性重，欲輕。性難除，欲易捨。性深，欲淺」 tr. "Nature is within, desire is without. Nature is heavy, desire is light. Nature is hard to remove, desire is easy to give up. Nature is deep, desire is shallow"〔T25 0683b25〕—and judges the difference in their karmic retribution (deeds done by nature must receive retribution; deeds done by desire need not receive retribution). Below it a divergent saying is further recorded: 「欲常習增長，遂成為性；性亦能生欲」 tr. "Desire, constantly practised, grows and so becomes nature; nature too can give rise to desire"〔T25 0683b27〕—the two sayings are recorded side by side without judgement.

The forty-two gates of letters · the dharma without letters. Sūtra ② teaches beings, 「善男子！當善學分別諸字，亦當善知一字乃至四十二字」 tr. "Good man! You should train well in distinguishing the letters, and should also know well one letter and so on up to forty-two letters"〔T25 0685a11〕; the form of their mutual inclusion is 「一字皆入四十二字，四十二字亦入一字」 tr. "each one letter enters all forty-two letters, and the forty-two letters also enter one letter"〔T25 0685a14〕, their sequence is 「善學四十二字已，能善說字法；善說字法已，善說無字法」 tr. "having trained well in the forty-two letters, he can speak well of the dharma of letters; having spoken well of the dharma of letters, he speaks well of the dharma without letters"〔T25 0685a15〕, and their conclusion is 「過一切名字故，名為佛法」 tr. "because it passes beyond all names and letters, it is named the Buddha's Dharma"〔T25 0685a19〕. Treatise ② explains it by a simile of counting, and sets up its doctrinal sequence: 「善知字故，善知諸法名；善知諸法名故，善知諸法義。無字即是諸法實相義」 tr. "Because he knows letters well, he knows well the names of dharmas; because he knows well the names of dharmas, he knows well the meaning of dharmas. Being without letters is precisely the meaning of the real mark of all dharmas"〔T25 0686c06〕—letters are the gate, being without letters is the meaning; without letters one does not enter, and stopping at letters one does not arrive.

The five supernormal powers obtained as retribution · the six supernormal powers of retribution. Subhūti's question in Sūtra ② reads 「云何住報得五神通為眾生說法」 tr. "How does he, abiding in the five supernormal powers obtained as retribution, teach the Dharma for beings?"〔T25 0685a27〕, while Treatise ②, restating the same question, reads 「云何菩薩住果報六神通，為眾生說諸法」 tr. "How does the bodhisattva, abiding in the six supernormal powers of retribution, teach dharmas for beings?"〔T25 0686c10〕—the sūtra says five, the treatise says six; the numbers are not the same. Elsewhere in Sūtra ① there is also the wording 「住報得六波羅蜜中及住報得五神通、三十七助道法」 tr. "abiding within the six perfections obtained as retribution, and abiding in the five supernormal powers obtained as retribution and the thirty-seven dharmas that aid the path"〔T25 0678b20〕, which agrees with Sūtra ②'s 「五」 tr. "five". The treatise's 「六」 tr. "six" and the sūtra text's 「五」 tr. "five" stand together in one and the same base text; recorded as it is without forcing an explanation, and without altering one side by the other.

The two truths (worldly truth · the highest meaning). The gathering point of Sūtra ②: 「世諦故，分別說有果報，非第一義」 tr. "By reason of worldly truth, retribution is spoken of with distinctions; it is not the highest meaning"〔T25 0686a04〕; the mark of the highest meaning is 「是第一義，實無有相，無有分別，亦無言說」 tr. "This highest meaning truly has no mark, has no discrimination, and has no speech"〔T25 0686a05〕. That its distinctions can be established hangs on knowing and not knowing: 「以凡夫人實不知世諦、不知第一義諦、不知道、不知分別道果，云何當有諸果」 tr. "Because ordinary people really do not know worldly truth, do not know the truth of the highest meaning, do not know the path, and do not know how to distinguish the fruits of the path, how should they have the fruits?"〔T25 0686a15〕; 「聖人知世諦、知第一義諦，有道、有修道，以是故聖人差別有諸果」 tr. "The sages know worldly truth, know the truth of the highest meaning, have the path, and have the cultivation of the path; therefore the sages have the various fruits with distinctions"〔T25 0686a17〕. Treatise ②, taking this up, sets up one sentence of general judgement: 「第一義中無縛無解，世諦故有縛有解」 tr. "Within the highest meaning there is neither bondage nor release; by reason of worldly truth there is bondage and there is release"〔T25 0686c23〕.

The two emptinesses (ultimate emptiness · beginningless emptiness). Sūtra ① sets them up at the very opening of its teaching: 「住二空中——畢竟空、無始空，為眾生說法」 tr. "abiding within the two emptinesses—ultimate emptiness and beginningless emptiness—he teaches the Dharma for beings"〔T25 0678a07〕; Treatise ① explains their division of office: 「畢竟空破諸法；無始空破眾生相」 tr. "Ultimate emptiness breaks all dharmas; beginningless emptiness breaks the mark of beings"〔T25 0681b19〕. Treatise ② again sets a question why only the two emptinesses are spoken of here, and answers: 「一切所有：若法、若眾生。若言畢竟空，則破諸法；若言無始空，則破眾生」 tr. "All that there is: whether dharmas or beings. If one speaks of ultimate emptiness, it breaks all dharmas; if one speaks of beginningless emptiness, it breaks beings"〔T25 0687a25〕, and with a simile of fire distinguishes their depth: 「餘空如火燒木，猶有灰燼；畢竟空無灰無燼」 tr. "The other emptinesses are like fire burning wood, which still leaves ashes and embers; ultimate emptiness has no ashes and no embers"〔T25 0687a29〕. Below it a divergent saying is recorded: 「若說十八空無咎，略說故說二空」 tr. "If the eighteen emptinesses were spoken of there would be no fault; it is to speak briefly that the two emptinesses are spoken of"〔T25 0687b01〕—the two sayings are recorded side by side without judgement.

The dharma of not abiding (the nature of dharmas · suchness · the limit of reality). At the end of Sūtra ② four layers of not abiding are set up: 「無所有法不住無所有法，所有法不住所有法，自性法不住自性法，他性法不住他性法」 tr. "The dharma without anything existent does not abide in the dharma without anything existent; the existent dharma does not abide in the existent dharma; the dharma of self-nature does not abide in the dharma of self-nature; the dharma of other-nature does not abide in the dharma of other-nature"〔T25 0685c13〕, and the reason for it is 「是一切法皆不可得故。不可得法當住何處」 tr. "because all these dharmas are unfindable. Where should an unfindable dharma abide?" Treatise ② takes it up with three similes (see Section III). The whole chapter is gathered in 「善通達者，不取法性相，亦不住法性中」 tr. "One who thoroughly penetrates does not grasp at the mark of the nature of dharmas and does not abide within the nature of dharmas"〔T25 0687c15〕—the mark of thorough penetration lies precisely in not grasping and not abiding.

III. Similes and Stories

The similes of this chapter lie mostly in the treatise sections; the sūtra sections have only the one simile of the conjured person. They can be divided into four kinds: those explaining the absence of anger and regret, those explaining the ten powers, those explaining the marks and minor signs, and those explaining not abiding.

The simile of a person conjured by the Buddha who conjures conjured people (Sūtra ② · the only sūtra simile in the whole chapter). 「譬如佛所化人，化人復化作無量千萬億人」 tr. "It is as a person conjured by the Buddha, and the conjured person further conjures immeasurable thousands of myriads of koṭi of people"〔T25 0685b24〕; the conjured person teaches giving, keeping morality, and so on up to the four formless absorptions, and yet 「是化人無心、無心數法，云何分別破壞諸法」 tr. "this conjured person is without mind and without mental-factor dharmas; how could he discriminate and destroy dharmas?"〔T25 0685b29〕—the bodhisattva teaches the Dharma for beings without destroying the marks of dharmas, just as the conjured person speaks and is without mind. This simile appears again in Sūtra ② at its gathering point: 「譬如佛所化人布施，亦不受布施報，但為度眾生故」 tr. "It is as a person conjured by the Buddha gives, and does not receive the reward of giving either, but only for the sake of delivering beings"〔T25 0686b15〕—one simile used twice: the first makes clear speaking without discrimination, the second makes clear practising without receiving the reward.

The simile of the great amnesty (taking up the meaning of ‘not delivering the three evil destinies to the last one’). Treatise ① answers why the three evil destinies are not wholly emptied: 「菩薩雖無邊無量，眾生倍多無量」 tr. "Though bodhisattvas are boundless and immeasurable, beings are immeasurably many times more"〔T25 0682a23〕, 「菩薩隨眾生可度因緣，若於三惡道中有餘功德者，菩薩則度」 tr. "The bodhisattva follows the causes and conditions by which beings can be delivered; if within the three evil destinies there are those with remaining merit, the bodhisattva delivers them"〔T25 0682a24〕, and at the end attaches a simile: 「譬如大赦，及者得脫，不及者則不蒙」 tr. "It is as a great amnesty: those it reaches are freed, those it does not reach receive nothing"〔T25 0682a27〕—that the amnesty does not reach someone is not because the amnesty is not universal, but because the conditions of the one to receive it are not complete.

The simile of the fragrant rice (citing the Vimalakīrti Sūtra · taking up the meaning of ‘being delivered by eating the bodhisattva's flesh’). Treatise ① answers why beings who eat the bodhisattva's flesh are on the contrary delivered: it first brings out the original vow, 「若有眾生噉我肉者，當令得度」 tr. "If there are beings who eat my flesh, may they come to be delivered"〔T25 0682a29〕, next takes as examples that form, sound, smell, and touch each bring delight or anger, and at the end cites the sūtra as proof: 「服食香飯，七日得道者，有不得者」 tr. "Of those who ate the fragrant rice, some obtained the path in seven days, and some did not"〔T25 0682b05〕—it is not by eating the flesh that they are delivered, it is by giving rise to a kind mind that they are delivered; the judgement of this chapter is extremely clear.

The simile of the Medicine King making his body a lamp (citing the Lotus Sūtra · taking up the meaning of 「以身布施」 tr. "giving the body"). 「以身為燈供養於佛，爾乃足滿」 tr. "Making his body a lamp as an offering to the Buddha—only then was he satisfied"〔T25 0682b10〕—making offerings with outer things and precious jewels, his intent was still not satisfied; only with his body was he satisfied. The treatise-author also explains the principle himself: when people obtain outer things they do not take it as a kindness; 「得其身時，乃能驚感」 tr. "when they obtain his body, only then can they be startled and moved".

The simile of the good physician observing the sickness (taking up the meaning of 「處非處力」 tr. "the power of knowing what is possible and what is impossible"). With the first power the Buddha reckons which beings can be delivered and which cannot, 「譬如良醫，觀其病相，審定知其可活則治之，不可活者則捨之」 tr. "as a good physician looks at the marks of the sickness and, judging and knowing for certain that the patient can live, treats him, and where he cannot live, gives him up"〔T25 0683b05〕—giving up is not without compassion; towards those who cannot be delivered he 「修捨心」 tr. "cultivates the mind of equanimity".

The simile of the sore that bleeds on contact · the simile of the heat of fire and the wetness of water (taking up the meaning of ‘the distinction between nature and desire’). 「性先有，欲得因緣而生。譬如先有瘡，得觸因緣則血出」 tr. "Nature exists first; desire arises on obtaining causes and conditions. It is as there is first a sore, and on obtaining the condition of contact, blood comes out"〔T25 0683b23〕; and answering why beings do not all have wholesome desires: 「如火熱性、水濕性，不應責其所以」 tr. "As with the hot nature of fire and the wet nature of water, one should not demand its reason"〔T25 0683b21〕—the reason of a nature cannot be asked further; to ask it is to go on without end.

The matter of Śāriputra in the late afternoon (a story of origins · taking up the meaning of ‘the last three powers belong only to the Buddha’). There was a man who was due that very day to obtain arhatship; at midday Śāriputra told him, 「汝無得道因緣」 tr. "You have no causes and conditions for obtaining the path", and gave him up without delivering him; 「晡時，佛以宿命神通見過去八萬劫前得道因緣」 tr. "In the late afternoon the Buddha, by the supernormal power of knowing former lives, saw causes and conditions for obtaining the path from eighty thousand kalpas in the past"〔T25 0683c16〕, and that same day taught him the Dharma, and the man obtained the path—the knowledge of the śrāvakas has its limit, and so the ten powers belong only to the Buddha.

The mark of a rākṣasa · the mark of a water-bird · the webbed hands of the bodhisattva of the land of Jibin (taking up the meaning of ‘the marks are shown according to what is liked’). Treatise ① records four sayings on whether the marks and minor signs are fixed or not fixed; the second saying holds that the marks are shown according to what beings like, and its proofs are two. The first makes it clear by a counter-example: 「又眾生不貴纖長指及網縵，以長指利爪為羅剎相，以網縵為水鳥相」 tr. "Moreover, beings do not prize slender long fingers or webbing; they take long fingers and sharp nails as the mark of a rākṣasa, and webbing as the mark of a water-bird"〔T25 0684a09〕; the second is an actual event: after 「如罽賓國彌帝」 tr. "as in the land of Jibin, Midi"〔T25 0684a11〕 comes one created character of the base text (listed separately below), continuing with 「力利菩薩手網縵，其父惡以為怪」 tr. "-lili Bodhisattva had webbed hands, and his father loathed it as a portent"〔T25 0684a12〕; his father cut it with a knife, saying, 「我子何緣如鳥」 tr. "Why should my son be like a bird?"〔T25 0684a13〕—one and the same mark is here the mark of a Buddha and there the mark of a bird.

The created character of the base text, listed separately. At〔T25 0684a12〕, after the two Chinese characters 「彌帝」 tr. "Midi" and before the two Chinese characters 「力利」 tr. "lili", there is one created character of the base text (CBETA number CB01417), whose composed-character form is that of CB01417. This edition transmits its composed-character form as it stands, and does not take any normalised single-character form—this is the only created character in this chapter, checked character by character and in place.

The colours shown in the Sūtra of the Secret Traces (citing a sūtra · taking up the meaning of the fourth saying). 「或現金色、或現銀色、或日月星宿色，或長、或短，隨可引導眾生則為現相」 tr. "He shows a golden colour or shows a silver colour, or the colour of the sun, the moon, and the constellations, or tall, or short; according to how beings can be led, he shows marks for them"〔T25 0684a22〕; and the customs of the land at that time are taken as proof: 「天竺國人于今故治肩髆令厚大、頭上皆以有髻為好」 tr. "The people of India even now still work on their shoulders to make them thick and large, and all take having a topknot on the head as beautiful"〔T25 0684a25〕—a trace of Kumārajīva's translation bureau explaining the marks and minor signs of that land by the sense of beauty of this land; recorded as it is. Its closing sentence, 「是故佛隨眾生所好而為現相好。如是等，無有常定」 tr. "Therefore the Buddha shows the marks and minor signs according to what beings like. Such as these have nothing constant and fixed"〔T25 0684a16〕, stands over against the third saying, 「此三十二相實定，以神通力變化身，隨眾生所好而為現相」 tr. "These thirty-two marks are really fixed; by the power of supernormal powers he transforms his body and shows marks according to what beings like"〔T25 0684a17〕—the four sayings are recorded side by side without judgement.

The simile of the white-robed warrior firmly holding his weapons (taking up the meaning of 「住處安」 tr. "secure in his dwelling-place"). Treatise ② explains the 「住處安」 tr. "secure in his dwelling-place" among the eighty minor marks: 「住處安者，如白衣勇士，牢持器仗，安據住處，則不可動」 tr. "Secure in his dwelling-place is like a white-robed warrior who, firmly holding his weapons and securely occupying his place, cannot be moved"〔T25 0686b28〕, and attaches the mark of leaving home: 「又出家時，魔民、惡鬼無能動轉令退敗者」 tr. "Moreover, at the time of leaving home, neither Māra's people nor evil ghosts can move or turn him and make him fall back defeated"〔T25 0686b29〕.

Space does not abide in space · fire does not abide within fire (taking up the meaning of 「不住法」 tr. "the dharma of not abiding"). Treatise ② explains Sūtra ②'s four layers of not abiding, making them clear by three similes: the dharma without anything existent does not abide in what is without anything existent, 「譬如虛空不住虛空」 tr. "It is as space does not abide in space"〔T25 0686c29〕; the dharma of self-nature does not abide in the dharma of self-nature, 「譬如火不住火中」 tr. "It is as fire does not abide within fire"〔T25 0687a01〕. Other-nature not abiding in other-nature takes as its simile that within the nature of water there is no nature of fire, and attaches a phrase, 「又他性不定故」 tr. "and moreover because other-nature is not fixed".

The simile of oil from sesame · the simile of the two people who do not arrive (taking up the meaning of 「修道得果不」 tr. "whether one obtains the fruit by cultivating the path"). Treatise ② explains why the Buddha earlier said that cultivating the path one obtains the fruit and now says one does not obtain it: 「佛先說，非著心；今須菩提以著心問，欲從道中出果，如麻中出油」 tr. "What the Buddha said earlier was not with a clinging mind; now Subhūti asks with a clinging mind, wishing to bring the fruit out from within the path, as oil is brought out from sesame"〔T25 0687b18〕; and, fearing that the hearers would on the contrary hold to not cultivating, he sets the simile of the two people: 「譬如二人欲有所到：一者、住，不行；二者、失道。二俱不到」 tr. "It is as two people who wish to reach somewhere: one stays and does not go; one loses the road. Neither of the two arrives"〔T25 0687b22〕—staying and losing the road alike fail to arrive; not cultivating and cultivating with a clinging mind alike are without fruit. The judgement lies in 「若心取相修道，雖有攝心禪定樂，無有道果」 tr. "if the mind grasps at marks and cultivates the path, though there is the pleasure of meditative concentration that gathers the mind, there is no fruit of the path"〔T25 0687b24〕.

IV. The Sūtra Passage Explained

A full ledger of the three makings of the chapter title (base text twelve characters · Ming edition ten characters · Palace edition thirteen characters · Ishiyama text eighteen characters together with a fascicle record). The note on the chapter title〔T25 0677c26〕, in a full ledger character by character, is as follows. The base text (Taishō) reads 「大智度論釋四攝品第七十八」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on the Four Means of Gathering, the Seventy-eighth", twelve characters; the Ming edition reads 「釋四攝品第七十八之上」 tr. "Commentary on the Chapter on the Four Means of Gathering, the Seventy-eighth, First Part", ten characters, lacking the four-character prefix 「大智度論」 tr. "Mahāprajñāpāramitā-upadeśa" and adding the two characters 「之上」 tr. "first part"; the Palace edition reads 「大智度論釋第七十八品四攝品」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Seventy-eighth Chapter, the Chapter on the Four Means of Gathering", thirteen characters, with a different word order but the same chapter number; the Ishiyama text reads 「摩訶般若波羅蜜品第七十七四攝品八十九」 tr. "Mahāprajñāpāramitā, Chapter the Seventy-seventh, Chapter on the Four Means of Gathering, Eighty-nine", eighteen characters, its chapter number reading 「第七十七」 tr. "the Seventy-seventh", one step fewer than the base text, and within the same note it records separately 「卷第八十九首」 tr. "head of Fascicle Eighty-nine". This note belongs to the note layer of the chapter title and is not within the two hundred and twenty collation entries, so it is listed separately in this section and in Section VIII.

The Ishiyama text's fascicle numbering forms a system of its own (one chapter one fascicle · three records interlocking head and tail). Before and after the range of this chapter the Ishiyama text leaves three records in all: at the end of the preceding chapter〔T25 0677c25〕 it records 「卷第八十八終」 tr. "end of Fascicle Eighty-eight", at the chapter title it records 「卷第八十九首」 tr. "head of Fascicle Eighty-nine", at the end of the chapter〔T25 0687c17〕 it records 「卷第八十九終」 tr. "end of Fascicle Eighty-nine", and at the place where the title of the next chapter, "Thorough Penetration", begins it records 「卷第九十首」 tr. "head of Fascicle Ninety". The four records interlock; the Ishiyama text makes the whole of this chapter alone its Fascicle 89—entirely different from the fascicle division of the base text (beginning within Fascicle 88 and crossing into Fascicle 89). The Ishiyama text further records 「不分卷」 tr. "no division of the fascicle" at the fascicle-end title of Fascicle 88 and records 「不分卷」 tr. "no division of the fascicle" at the marker of Sūtra ②, that is, the Ishiyama text does not have the base text's boundary between Fascicles 88 and 89. This belongs to a difference at the level of fascicle numbering, not a variant reading of the chapter number; recorded as it is without judgement.

The continuation of the chapter number one step lower (seen only in the Ishiyama text · the Shōgozō text not uniform in two directions). The Ishiyama text's chapter number one step lower continues without break the pattern consistent through Chapters 44 to 47: the chapter title reads 「第七十七」 tr. "the Seventy-seventh", and the record at the end of the chapter reads 「性釋第七十七品竟」 tr. "nature. The commentary on the Seventy-seventh Chapter is finished". The Shōgozō text, at the fascicle title and the continuing title, likewise reads one step lower (the note on the fascicle-end title of Fascicle 88 reads 「好釋第七六品訖第七十七品上」 tr. "marks. Commentary on the Seventy-sixth Chapter to the Seventy-seventh Chapter, First Part", the note on the continuing title of Fascicle 89 reads 「七十七品下訖第七十八品」 tr. "Seventy-seventh Chapter, Last Part, to the Seventy-eighth Chapter"), while at the record at the end of the chapter it reads 「性釋第七十八品」 tr. "nature. Commentary on the Seventy-eighth Chapter"—the Shōgozō text's end record is not at the same step as its fascicle titles. The texts each have their own sources; running in the same direction, they need not run in step; recorded without judgement, and the whole system is not inferred from one place.

The five makings of the fascicle title and the continuing title. The fascicle-end title of Fascicle 88〔T25 0684b05〕 has three notes: the Ishiyama text lacks this fascicle title; for the character 「論」 tr. "treatise" the Shōgozō text reads 「經論」 tr. "sūtra-treatise"; for the character 「八」 tr. "eight" the Palace edition reads 「八釋第七十七品訖第七十八品」 tr. "eight. Commentary on the Seventy-seventh Chapter to the Seventy-eighth Chapter". The continuing title of Fascicle 89〔T25 0684b08〕 has four notes: for the character 「論」 tr. "treatise" the Shōgozō text reads 「經論」 tr. "sūtra-treatise"; the three characters 「四攝品」 tr. "Chapter on the Four Means of Gathering" are absent in the Shōgozō text; for the phrase 「七十八之餘」 tr. "Seventy-eighth, the Remainder", the Song and Yuan read 「七十八下訖第七十九品」 tr. "Seventy-eighth, Last Part, to the Seventy-ninth Chapter", the Ming reads 「七十八之下」 tr. "Seventy-eighth, Last Part", the Palace reads 「七十八品下訖第七十九品」 tr. "Seventy-eighth Chapter, Last Part, to the Seventy-ninth Chapter", and the Shōgozō reads 「七十七品下訖第七十八品」 tr. "Seventy-seventh Chapter, Last Part, to the Seventy-eighth Chapter"; for the character 「卷」 tr. "fascicle" the Palace edition reads 「卷第」 tr. "fascicle number". The three texts of the Song, Yuan, and Palace record that Fascicle 89 in fact spans the boundary between this chapter and the next (「訖第七十九品」 tr. "to the Seventy-ninth Chapter"), the same as the base text—Fascicle 89 does not close its fascicle within this chapter, and goes on to take in the next chapter.

The correspondence with the sūtra explained, the Mahāprajñāpāramitā Sūtra (Fascicle Twenty-four · the note on the chapter title · the Sanskrit heading not adopted). The "Four Means of Gathering", the Seventy-eighth chapter, of the sūtra explained, T223, begins at〔T08 0392b12〕, and above it at〔T08 0392b09〕 is the fascicle title 「摩訶般若波羅蜜經卷第二十四」 tr. "Mahāprajñāpāramitā Sūtra, Fascicle Twenty-four"—the sūtra text explained in this chapter lies, within the sūtra explained itself, in its Fascicle 24; this fact agrees with Junzheng's citation below (see Section VI). The note on the chapter title of the sūtra explained records that the five texts of the Song, Yuan, Ming, Palace, and Shōgozō entitle it 「摩訶般若波羅蜜經四攝品第七十八」 tr. "Mahāprajñāpāramitā Sūtra, Chapter on the Four Means of Gathering, the Seventy-eighth" (adding the sūtra name as a prefix), and at the end of the same note there is attached in addition one line of a Sanskrit heading added by the Taishō editors—this belongs to what modern editors attached, not to what the ancient masters transmitted; this edition records its existence but does not adopt it as a basis for the Sanskrit source, nor transcribe it.

The repetition of a table-of-contents attribute on the side of the sūtra explained (an anomaly in the marking layer · recorded as it is). In the chapter-level table of contents of the sūtra explained, T223, this chapter's displayed text reads 「78 四攝品」 tr. "78 The Four Means of Gathering"〔T08 0392b12〕 while its encoded attribute is marked 「78」 tr. "78", and the displayed text of the preceding chapter, 「77 六喻品」 tr. "77 The Six Similes"〔T08 0389c29〕, has its attribute also marked 「78」 tr. "78"—the two chapters repeat. This section further checks entry by entry above and below: the attributes of Chapters 75 and 76 are likewise both marked 「76」 tr. "76", making two places of repetition in all; the next chapter, 「79 善達品」 tr. "79 Thorough Penetration"〔T08 0398a07〕, has its attribute marked 「79」 tr. "79", and the order returns to correct. The sequence of displayed chapter numbers is itself continuous and without error; the repetition lies only in the layer of encoded attributes; this belongs to a flaw in the marking layer of the electronic edition of the base text, not a doctrinal divergence, recorded as it is without forcing an explanation; the correspondence takes throughout as its standard the character-by-character comparison of displayed text and content.

The two canons divide the fascicle at different points (a division of the fascicle midway on the side of the sūtra explained). On the side of the sūtra explained, at〔T08 0395a18〕 (before 「云何為四無所畏」 tr. "What are the four fearlessnesses?") there is a note: the four texts of the Song, Yuan, Ming, and Palace begin anew here with 「摩訶般若波羅蜜經卷第二十七，四攝品第七十八之餘」 tr. "Mahāprajñāpāramitā Sūtra, Fascicle Twenty-seven, Chapter on the Four Means of Gathering, the Seventy-eighth, the Remainder", and record 「分卷」 tr. "division of the fascicle". That is, the Song, Yuan, Ming, and Palace line of the sūtra explained also divides the fascicle midway through this chapter, but its point of division (before the four fearlessnesses) differs from this treatise's boundary between Fascicles 88 and 89 (before the eighty minor marks). The two canons divide their fascicles each in its own way, each going its own course, and neither harms the chapter's being one chapter; recorded as it is.

A full side-by-side reading of the sūtra citations (collation of the two sides · the opening checked sentence by sentence · three control strings). The opening of this treatise's Sūtra ① is almost identical character by character with the "Four Means of Gathering" chapter of the sūtra explained—this treatise reads 「須菩提白佛言：「世尊！若諸法如夢、如響、如影、如焰、如幻、如化，無有實事、無所有性、自相空者」 tr. "Subhūti said to the Buddha: ‘World-Honored One! If dharmas are like a dream, like an echo, like a shadow, like a mirage, like an illusion, like a conjuration, without real substance, without any existent nature, and empty of specific marks"〔T25 0677c27〕; the same passage of the sūtra explained begins at〔T08 0392b13〕, the sentence pattern entirely the same, the differences lying only in the dividing and joining of punctuation and in one addition: this treatise reads 「是法能得須陀洹果，能得斯陀含果、阿那含果、阿羅漢果」 tr. "this dharma can obtain the fruit of the srota-āpanna, can obtain the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, and the fruit of the arhat", while the sūtra explained reads 「是法能得須陀洹果、斯陀含果、阿那含果、阿羅漢果」 tr. "this dharma can obtain the fruit of the srota-āpanna, the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, and the fruit of the arhat"—this treatise repeats the two characters 「能得」 tr. "can obtain", the sūtra explained does not repeat them; this belongs to added characters at the layer of the sūtra citation, recorded as it is. Control group: the three strings of Chinese characters 「八十隨形好，佛身成就」 tr. "the eighty minor marks the Buddha's body accomplishes", 「以二施攝取眾生，所謂財施、法施」 tr. "gathers in beings by the two gifts, namely the gift of wealth and the gift of Dharma", and 「實不知世諦、不知第一義諦、不知道、不知分別道果」 tr. "really do not know worldly truth, do not know the truth of the highest meaning, do not know the path, and do not know how to distinguish the fruits of the path" are each seen only once in the whole of this treatise and in the whole of the sūtra explained (in this treatise at〔T25 0684c24〕〔T25 0685a01〕〔T25 0686a15〕 respectively, in the sūtra explained at〔T08 0396b10〕〔T08 0396b11〕〔T08 0397b28〕 respectively); the correspondence is unique, with no other chapter to confuse it. This treatise's two 【論】 layers are a structural expansion of the body of the treatise; the sūtra explained has no such layer, and this is not a variant reading. The entry-by-entry count of collation witnesses on the side of the sūtra explained within the range of this chapter's side-by-side reading has not been expanded in this section; that it has not been expanded is recorded as it is, and estimates are not made to pass for counts.

V. The Prajñā Eye

The eye of this chapter lies in gathering into one sequence two things that seem to hinder each other, 「空」 tr. "emptiness" and 「有分別」 tr. "having distinctions". Its meaning can be summarised in five layers.

First, the reason there are still good and evil within emptiness lies in inversion and not in dharmas. The question at the head of the chapter is the question of the whole chapter: within ultimate emptiness, how are wholesome and unwholesome, with outflows and without outflows, and so on up to the fruits of the three vehicles, distinguished? The Buddha's answer does not argue its principle but points to its fact—「凡夫愚人得夢、得見夢者，乃至得化、得見化者，起身口意善業、不善業、無記業」 tr. "Ordinary foolish people find the dream and find the one who sees the dream, and so on up to finding the conjuration and finding the one who sees the conjuration, and give rise to wholesome deeds, unwholesome deeds, and indeterminate deeds of body, speech, and mind"〔T25 0678a04〕. The dream is empty, yet the deeds done in the dream are there; emptiness does not hinder their arising, exactly because they arise from inversion. So Treatise ① explains it: 「凡夫顛倒心故，於法皆作顛倒異見，乃至不見一法是實」 tr. "Because of the inverted mind of ordinary people, they form inverted and different views about all dharmas, so that they do not see even one dharma as real"〔T25 0681b12〕.

Second, the bodhisattva's work lies in 「拔出」 tr. "pulling out" and not in 「說破」 tr. "exposing in one word". Sūtra ① says that the bodhisattva, abiding in the two emptinesses, tells beings that all dharmas are like a dream and like a conjuration, and at once by the power of skilful means pulls them out step by step: from stinginess he pulls them out and makes them practise giving, from the reward of giving he pulls them out and makes them keep morality, and so on until from meditative concentration he pulls them out and makes them abide in the path to nirvāṇa. Treatise ① points out the mechanism here—giving, keeping morality, and meditative concentration all 「因顛倒而生」 tr. "arise because of inversion", 「雖少時益眾生，久則變異，能生苦惱故，亦教令捨離」 tr. "though for a short time they benefit beings, in the long run they change and can give rise to suffering and vexation, so he also teaches them to give these up". First give them a good they can hold on to, then take away what they hold—this is the backbone of the meaning of skilful means in this chapter; if giving and keeping morality were fixed and real dharmas, one should not make people part from them.

Third, the criterion of equal giving is 「一切法不異」 tr. "all dharmas are not different". Sūtra ① sets up the utmost rule of giving: making offerings to a Buddha and giving to birds and beasts 「無有異」 tr. "are without difference", without picking and choosing between fields of merit and what is not a field of merit; its reason is only one sentence—「一切法不異、不分別故」 tr. "because all dharmas are not different and without discrimination"〔T25 0678c08〕; its fruit too is only one sentence—「是菩薩無異、無別布施已，當得無分別法報，所謂一切種智」 tr. "This bodhisattva, having given without difference and without distinction, will obtain the retribution of the dharma without discrimination, namely the omniscience of all kinds"〔T25 0678c09〕. On the ground of the cause there is no discrimination; on the ground of the fruit the knowledge without discrimination is obtained; cause and fruit are one and the same mark. And the fault of picking and choosing is spoken of with the utmost weight: 「若分別簡擇，便墮諸佛、菩薩、辟支佛、學無學人、一切世間天及人訶責處」 tr. "if he discriminates and picks and chooses, he falls into the place of rebuke by the buddhas, bodhisattvas, pratyekabuddhas, those in training and beyond training, and all the gods and humans of the world"〔T25 0678c20〕, and the words of that rebuke are 「誰請汝救一切眾生？汝為一切眾生舍、一切眾生護、一切眾生依」 tr. "Who asked you to rescue all beings? You are the house of all beings, the protection of all beings, the refuge of all beings"〔T25 0678c21〕—having promised oneself as the refuge of all beings, there is no room left for picking and choosing. As for giving up the body, the principle presses one layer further: 「是菩薩摩訶薩為眾生故受身，眾生來取，何可不與」 tr. "This bodhisattva-mahāsattva receives his body for the sake of beings; when beings come to take it, how can he not give?"〔T25 0678c26〕; and that his practice can be without injury lies in the contemplation 「是中誰與、誰受？所施何物」 tr. "Who here gives, who receives? What thing is given?"〔T25 0679a02〕—「住是諸空布施，是時具足檀波羅蜜」 tr. "abiding in these emptinesses he gives, and at that time he makes dānapāramitā complete"〔T25 0679a05〕.

Fourth, the detail and brevity of the four means of gathering have their own reason. Treatise ① itself sets two questions to gather this in: why, among the four things, is giving alone spoken of broadly? The answer: 「布施中攝三事故，以財施、法施教化眾生，則無所不攝」 tr. "because giving contains the three things; teaching and transforming beings by the gift of wealth and the gift of Dharma, there is nothing it does not gather"〔T25 0682b29〕, and 「四事中初廣開布施，則知餘三亦如是」 tr. "among the four things, giving is first opened out broadly, and so one knows the other three are likewise"—raising one gives the pattern for three. Why within giving is the gift of Dharma again spoken of broadly? The answer: 「財施少，法施廣故」 tr. "because the gift of wealth is little and the gift of Dharma is broad"〔T25 0682c03〕, the difference lying in four layers: 「財施，有量果報；法施，無量果報」 tr. "the gift of wealth has a measured retribution; the gift of Dharma has an immeasurable retribution"〔T25 0682c04〕; the gift of wealth is bound to the desire realm, while the gift of Dharma extends through the three realms and even beyond the three realms; the gift of wealth gives the riches and pleasures of the three realms, the gift of Dharma gives the constant pleasure of nirvāṇa; and moreover 「財施從法施生，聞法則能施故」 tr. "the gift of wealth arises from the gift of Dharma, for having heard the Dharma one can give". Detail and brevity are not partiality; it is that the measure of the retribution is naturally so.

Fifth, the gathering of the two truths gathers at 「知」 tr. "knowing" and 「不知」 tr. "not knowing", not at whether dharmas exist. The challenge of the last passage of Sūtra ② is very sharp: since form and the rest are not different from the nature of dharmas, why are there still black and white retributions and the differences of the four fruits? The Buddha answers, 「世諦故，分別說有果報，非第一義」 tr. "By reason of worldly truth, retribution is spoken of with distinctions; it is not the highest meaning"〔T25 0686a04〕. The challenger presses again: if so, ordinary people too should have the fruit of the srota-āpanna. The Buddha then gathers it with a question in return—「以凡夫人實不知世諦、不知第一義諦、不知道、不知分別道果，云何當有諸果」 tr. "Because ordinary people really do not know worldly truth, do not know the truth of the highest meaning, do not know the path, and do not know how to distinguish the fruits of the path, how should they have the fruits?"〔T25 0686a15〕; 「聖人知世諦、知第一義諦，有道、有修道，以是故聖人差別有諸果」 tr. "The sages know worldly truth, know the truth of the highest meaning, have the path, and have the cultivation of the path; therefore the sages have the various fruits with distinctions"〔T25 0686a17〕. That distinction can be established hangs on the knowing of the one who distinguishes; ordinary people do not know the two truths, so even the fruits within worldly truth are no share of theirs. Yet this knowing too cannot be held as something attained: 「修道不得果，不修道亦不得果，亦不離道得果，亦不住道中得果」 tr. "Cultivating the path he does not obtain the fruit; not cultivating the path he does not obtain the fruit either; nor does he obtain the fruit apart from the path; nor does he obtain the fruit abiding within the path"〔T25 0686a19〕—all four phrases are dispelled. At the end the whole chapter is gathered in the posture of the one who teaches the Dharma: 「是菩薩自得無所著法，亦教人令得無所著法」 tr. "this bodhisattva himself obtains the dharma without clinging, and also teaches others and makes them obtain the dharma without clinging"〔T25 0686b09〕; 「善通達者，不取法性相，亦不住法性中」 tr. "One who thoroughly penetrates does not grasp at the mark of the nature of dharmas and does not abide within the nature of dharmas"〔T25 0687c15〕—one who penetrates the nature of dharmas does not abide in the nature of dharmas, just as fire does not abide within fire; able to speak yet not clinging to what is spoken: this is the final meaning of this chapter.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary, and the citations and explanations of the ancient masters are, as they actually stand, generally uneven. The situation of the ancient masters' readings of this chapter falls into three: Jizang's commentary on the sūtra explained preserves a complete dedicated chapter; Huiying's commentary on this treatise lacks a line-by-line explanation of this chapter, though elsewhere in the whole book it mentions this chapter twice; Junzheng's book has one summarising citation. The search back through the Tiantai lines and the Commentary on the Vimalakīrti Sūtra closes as a negative result (see below). This section records how what they comment on and cite corresponds to this chapter, without judging the relative merit of each master's interpretation.

Jizang's Commentary on the Larger Sūtra (X24n0451) · a hit in a dedicated chapter. His commentary on this chapter begins at〔X24n0451 0330b14〕 (its chapter name is listed separately in the table of contents at〔X24n0451 0195c13〕) and ends at〔X24n0451 0332a12〕, covering the whole of this chapter of the sūtra explained. Six things in it can be recorded.

First, the general judgement of the chapter's place—「此下第二明外化方便。前是內行方便，亦前是自行今是化他，由內行滿足故能外益生」 tr. "From here on, the second makes clear the skilful means of outward transformation. The preceding was the skilful means of inner practice; again, the preceding was one's own practice, and now it is the transforming of others; because inner practice is fulfilled, one can benefit beings outwardly"〔X24n0451 0330b15〕: Jizang takes this chapter as the head of the great section of 「化他」 tr. "transforming others" in the whole sūtra. The order of his division is 「第一此品明菩薩為化道無方巧化非一，第二善達品明為化之能，第三實際品明為化之意」 tr. "First, this chapter makes clear that the bodhisattva, in the path of transforming, has no fixed method, and his skilful transformations are not one; second, the 'Thorough Penetration' chapter makes clear the ability to transform; third, the 'Limit of Reality' chapter makes clear the intent of transforming"〔X24n0451 0330b19〕—three chapters as one group, with this chapter at the head. The same division is also seen where he explains the "Tree of the Path" chapter: 「第二從四攝品以下，明化他行」 tr. "Second, from the 'Four Means of Gathering' chapter on, the practice of transforming others is made clear"〔X24n0451 0324b16〕; before and after, they answer to each other.

Second, the twofold division within the chapter—「初品為二：第一明菩薩化攝無邊為益無量，第二明菩薩雖能廣利不存化功」 tr. "The first chapter is in two: first, it makes clear that the bodhisattva transforms and gathers without bound, giving immeasurable benefit; second, it makes clear that though the bodhisattva can benefit broadly, he does not keep the merit of transforming"〔X24n0451 0330b21〕; the first part is again in two: 「第一明生身方便益物，第二明法身菩提化物遍滿十方也」 tr. "first, it makes clear the fleshly body's skilful means of benefiting beings; second, it makes clear the Dharma body's awakening transforming beings throughout the ten directions"〔X24n0451 0330b23〕.

Third, the three meanings of the repeated question—「昔論有三義生起」 tr. "Of old the treatise had three meanings for raising it"〔X24n0451 0330c01〕; his three meanings (that the sickness of beginningless having something to be attained is hard to break, that as the sūtra is about to close, emptiness is the key to entering the path, and that beings five hundred years after the Buddha's passing are of dull faculties and hard to awaken) correspond in order to the three causes and conditions brought out in Treatise ① (see Section VII). Jizang also ties the question to the chapters before and after on his own: 「上品末問與今問同。上品末答明無所有破病，今品答明法雖無所有於凡夫有也」 tr. "The question at the end of the preceding chapter is the same as the present question. The answer at the end of the preceding chapter makes clear that being without anything existent breaks the sickness; the answer of the present chapter makes clear that although dharmas are without anything existent, for ordinary people they exist"〔X24n0451 0330c06〕.

Fourth, the gain and loss of picking and choosing—「外施中為二：初、正明平等施為得；次、明簡擇施為失」 tr. "Within outer giving there are two: first, it makes clear directly that equal giving is gain; next, it makes clear that giving with picking and choosing is loss"〔X24n0451 0330c23〕, below which another layer is opened: 「須知簡擇不簡擇但得失安，無明無知心中簡擇不簡擇但失」 tr. "One must know that picking and choosing and not picking and choosing are only gain or loss as they are placed; within a mind of ignorance and not-knowing, picking and choosing and not picking and choosing are only loss"〔X24n0451 0330c24〕—for one with skilful means, picking and choosing and not picking and choosing are both gain; for one without skilful means, both are loss.

Fifth, the two questions on the marks and minor signs—「問：三十二相云何是出世間法？答：此是無漏果無漏業日起」 tr. "Question: How are the thirty-two marks world-transcending dharmas? Answer: These arise daily as the fruit without outflows of deeds without outflows"〔X24n0451 0331a21〕; 「問：上來何故不明相好，至此始明耶？答：生、法二身。上來明法身，法身最勝故；次明生身，生身劣故也」 tr. "Question: Why were the marks and minor signs not made clear above, and only made clear here? Answer: There are the two bodies, the fleshly and the Dharma. Above, the Dharma body was made clear, because the Dharma body is supreme; next the fleshly body is made clear, because the fleshly body is inferior"〔X24n0451 0331a22〕. The two questions agree entirely with the two questions set in Treatise ①. His explanation of the question on the knowledge of all kinds reads 「當得種智名菩薩，已得種智名佛也」 tr. "One who is to obtain the knowledge of all kinds is named bodhisattva; one who has obtained the knowledge of all kinds is named Buddha"〔X24n0451 0331a18〕, on the same track as Treatise ①'s answer. Again, 「問：何故廣釋布施？若布施在初既廣，後亦例廣，後略明亦略也」 tr. "Question: Why is giving explained broadly? If giving, at the beginning, is already broad, the later ones are broad by its example; when the later ones are made clear briefly, they too are brief"〔X24n0451 0331b13〕, which also corresponds to Treatise ①'s answer that raising one gives the pattern for three.

Sixth, the challenge on the two truths—here Jizang states his own difference from 「由來諸大師」 tr. "the great masters of earlier times": the masters take Subhūti as challenging in terms of worldly truth, while Jizang judges that he challenges in terms of the highest meaning, returning at the end to 「佛答：凡夫不知二諦，不語二諦也」 tr. "The Buddha answers: ordinary people do not know the two truths; he is not speaking of the two truths"〔X24n0451 0331c24〕, and explaining why the first fruit is named: 「須陀洹是聖始，故標初為言也」 tr. "The srota-āpanna is the beginning of the sages, so the first is named in speaking"〔X24n0451 0331c24〕. Again, his explanation of the forty-two gates of letters says 「四十二字入一字，論四十二字皆有阿分，故入阿中也」 tr. "The forty-two letters enter one letter: the treatise says the forty-two letters all have a share of a, so they enter into a"〔X24n0451 0331b21〕—he says 「論」 tr. "the treatise" explicitly, that is, he cites the text of this treatise's Treatise ② to explain the sūtra explained; the trace of this inheritance can be checked character by character.

Huiying's Commentary (X46n0791) · the line-by-line explanation of this chapter lacking · mentioned twice in the whole book (recorded as it is). The only ancient commentary that explains this treatise, it survives only in fragmentary fascicles; the extant text stops at〔X46n0791 0917b12〕 (in the middle of Chapter 69), so the line-by-line explanation of this chapter is lacking, and is not recorded as zero hits. Yet elsewhere in the whole of his book there are two mentions of this chapter, which this section checks character by character. The first is a sectional division: 「第二從四攝品去於化品有十品經，明菩薩外化方便」 tr. "Second, from the 'Four Means of Gathering' chapter onward to the 'Transformation' chapter there are ten chapters of the sūtra, which make clear the bodhisattva's skilful means of outward transformation"〔X46n0791 0912c21〕—Huiying, like Jizang, takes this chapter as the head of the section on 「外化方便」 tr. "the skilful means of outward transformation"; the two masters, in different books, run on the same track, and Huiying himself ties what he relies on to the old division of 「苻姚時諸法師」 tr. "the Dharma masters of the Fu and Yao times". The second is a question on names and marks: 「問：依下句義品及四攝品，經云皆是出世間法，何故唯言為別無色定」 tr. "Question: According to the 'Meaning of the Phrase' chapter below and the 'Four Means of Gathering' chapter, the sūtra says that all are world-transcending dharmas; why does it speak only of distinguishing the formless absorptions?"〔X46n0791 0815a14〕—what he calls to witness is precisely this chapter's list of items, 「出世間不共凡夫法」 tr. "world-transcending dharmas not shared with ordinary people" (see Section II), which shows that although Huiying did not reach the point of commenting on this chapter, when he read this treatise he already took the text of this chapter as a basis.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · one summarising citation. 「故大品經二十四卷四攝品云：佛告須菩提：凡夫實不知世諦，不知第一義，不知中道，不知分別道果，云何當有諸道不等也」 tr. "Therefore the 'Four Means of Gathering' chapter in Fascicle Twenty-four of the Larger Sūtra says: The Buddha told Subhūti: ordinary people really do not know worldly truth, do not know the highest meaning, do not know the middle path, and do not know how to distinguish the fruits of the path; how should they have the inequalities of the paths?"〔X46n0784 0624a14〕. The fascicle number he attaches agrees with the sūtra explained itself (this chapter of the sūtra explained lies in its Fascicle 24, see Section IV), which shows that what Junzheng cites is the sūtra explained and not this treatise. Comparing the citation character by character with the base text: the sūtra explained reads 「以凡夫人實不知世諦，不知第一義諦，不知道，不知分別道果，云何當有諸果」 tr. "Because ordinary people really do not know worldly truth, do not know the truth of the highest meaning, do not know the path, and do not know how to distinguish the fruits of the path, how should they have the fruits?"〔T08 0397b27〕, and the same passage of this treatise reads 「以凡夫人實不知世諦、不知第一義諦、不知道、不知分別道果，云何當有諸果」 tr. "Because ordinary people really do not know worldly truth, do not know the truth of the highest meaning, do not know the path, and do not know how to distinguish the fruits of the path, how should they have the fruits?"〔T25 0686a15〕—what Junzheng cites is a summarising rewrite: it omits the character 「人」 tr. "people", changes 「第一義諦」 tr. "the truth of the highest meaning" to 「第一義」 tr. "the highest meaning", changes 「諸果」 tr. "the fruits" to 「諸道不等」 tr. "the inequalities of the paths", and at the place of 「不知道」 tr. "do not know the path" inserts the phrase 「不知中道」 tr. "do not know the middle path". This section, searching back character by character in both this treatise and the sūtra explained, finds the two Chinese characters 「中道」 tr. "middle path" nowhere before or after this passage—this phrase is a word of Junzheng's own interpretation (his preceding text is precisely discussing the middle path and the Buddha-nature), not a miscitation of the base text; recorded as it is without judgement.

The Tiantai lines and the Commentary on the Vimalakīrti Sūtra · closed as a negative result (a dedicated check, recording the facts). 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), Zhiyi's Words and Phrases of the Lotus (T34n1718), and Sengzhao and others' Commentary on the Vimalakīrti Sūtra (T38n1775)—these six works were searched back character by character for 「四攝品」 tr. "the 'Four Means of Gathering' chapter": all have zero hits. No named citation of this chapter by these six works is seen; zero hits is also an entry of the ledger, and is not filled in with examples of citation from other chapters.

VII. Cross-reading and Further Resonances

The threads of meaning of this chapter that carry on from before and after are five; all are recorded in this section, without fixing a reading in their place.

First, the continuation of the repeated question (Chapter 77 → 78 · the treatise-author himself answers why). At the opening of Treatise ① the treatise-author asks himself: 「上來已，處處說：「諸法性空，云何分別有善、不善？」」 tr. "Above, it has already been said in place after place: ‘All dharmas are empty of nature; how are wholesome and unwholesome distinguished?’"〔T25 0681b01〕—why, when the meaning of chapter after chapter is not different, are questions asked under all kinds of names? His answer first sets up one sentence, 「是事上已答」 tr. "This matter has already been answered above"〔T25 0681b03〕, and next brings out three causes and conditions: 「眾生從無始生死已來著心深難解故，須菩提復作是重問」 tr. "Because the clinging mind of beings, from beginningless birth and death onward, is deep and hard to undo, Subhūti again asks this repeated question"〔T25 0681b04〕; 「是般若波羅蜜欲說是空，義要故，數問」 tr. "This prajñāpāramitā wishes to speak of this emptiness; because the meaning is essential, it is asked again and again"〔T25 0681b05〕; and because 「佛滅度五百年後，像法中眾生愛著佛法，墮著法中」 tr. "five hundred years after the Buddha's passing into extinction, beings in the semblance Dharma love and cling to the Buddha's Dharma and fall into clinging to dharmas"〔T25 0681b07〕, out of compassion he makes it clear again. The treatise-author himself acknowledges that this chapter's question and the preceding chapter's question are one and the same question; their difference lies only in the answer—the preceding chapter answers that being without anything existent breaks the sickness, this chapter answers that 「法雖無所有於凡夫有」 tr. "although dharmas are without anything existent, for ordinary people they exist" (Jizang's words, see Section VI). The collation layer too keeps a trace of the joining of the two chapters: among the eighteen star re-citation entries of this chapter, the shared note of two falls within the range of Chapter 77 (see Section VIII); the same variant reading shares a note across chapters, and the encoding layer of the base text itself proves that the two chapters join.

Second, back-references within the chapter and beyond the chapter (recorded by the treatise-author himself). Treatise ① twice points back to earlier text: explaining the difference of the marks and minor signs it says 「如先分別轉輪聖王、佛相不同中說」 tr. "as was said earlier where it distinguished that the marks of the wheel-turning sage king and of the Buddha are not the same"〔T25 0683a03〕; before explaining the ten powers it says 「四念處等諸法義，如先說」 tr. "the meaning of the four foundations of mindfulness and the other dharmas is as said earlier"〔T25 0683a20〕. Treatise ② points to the general outline of this treatise: 「四十二字義，如摩訶衍中說」 tr. "the meaning of the forty-two letters is as said within the Mahāyāna"〔T25 0686c01〕. All three places are the warp and weft the treatise-author himself makes, not added by later people.

Third, three other sūtras cited (the Vimalakīrti Sūtra, the Lotus Sūtra, the Sūtra of the Secret Traces). Within one chapter Treatise ① cites three sūtras as proof: the simile of the fragrant rice cites the Vimalakīrti Sūtra〔T25 0682b05〕, making the body a lamp cites the Lotus Sūtra〔T25 0682b10〕, showing colours according to what is liked cites the Sūtra of the Secret Traces〔T25 0684a22〕. All three citations serve as proof to help the explanation and do not touch the classification of teachings; recorded as it is.

Fourth, the same track in the ancient masters' sectional divisions (Jizang · Huiying · the old division of the Fu and Yao times). As for this chapter's place in the whole sūtra, Jizang judges it the head of 「外化方便」 tr. "the skilful means of outward transformation"〔X24n0451 0330b15〕, and Huiying, citing the division of the Dharma masters of the Fu and Yao times, likewise reads 「第二從四攝品去於化品有十品經，明菩薩外化方便」 tr. "Second, from the 'Four Means of Gathering' chapter onward to the 'Transformation' chapter there are ten chapters of the sūtra, which make clear the bodhisattva's skilful means of outward transformation"〔X46n0791 0912c21〕—the two masters, in different books and different times, alike tie this chapter as the hinge where inner practice turns to outward transformation, and Huiying states explicitly that what he inherits is the old division of the masters contemporary with Kumārajīva's translation bureau. This is one of the firmest proofs at the level of this chapter's sectional division; both sides stand together, recorded without judgement.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's bodhisattva gate of practice, ‘gathering beings by the four means of gathering’, its sequence of giving and teaching, ‘the gift of wealth always followed by teaching, ending in nirvāṇa’, its meaning of equal giving, ‘one and the same giving because all dharmas are not different’, its judgement of the two gifts, ‘the gift of wealth is measured, the gift of Dharma immeasurable’, its meaning of the forty-two gates of letters, ‘letters are the gate, being without letters is the meaning’, its meaning of the two truths, ‘ordinary people have none of the fruits because they do not know the two truths’, and its posture of the one who teaches the Dharma, ‘not grasping at the mark of the nature of dharmas and not abiding within the nature of dharmas’—these are what the treatise basket on the gate of practice of prajñā and the meaning of the two truths rests on; they rest on a stable citation〔T25n1509 四攝品·卷八十八至八十九〕; since the places in the volumes of the Heart Sūtra, the Diamond Sūtra, and Consciousness-Only that cite this treatise are not yet in final form, the citation is soft, awaiting their character-by-character verification. This belongs to the further resonances of the meaning of prajñā running down through the sūtras; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 88 to 89 of the Mahāprajñāpāramitā-upadeśa〔T25 0677c26–0687c18〕 (the main text of the chapter body begins from the chapter title〔T25 0677c26〕; the two units of the First Part and the Middle Part lie in Fascicle 88, and the one unit of the Last Part begins from the continuing title of Fascicle 89〔T25 0684b08〕, ending at〔T25 0687c17〕; the next chapter begins at〔T25 0687c18〕); the collation text for the sūtra explained is the "Four Means of Gathering", the Seventy-eighth chapter, of the Mahāprajñāpāramitā Sūtra〔T08 0392b12 起，訖 0398a07 前〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0330b14–0332a12〕); Huiying's Commentary (X46n0791) lacks a line-by-line explanation of this chapter and has in addition two mentions outside the chapter; Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has one summarising citation; the Tiantai lines and the Commentary on the Vimalakīrti Sūtra are closed as a negative result (see also Section VI). The variant collation notes follow the Taishō collation, covering differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts, as well as the Korean Canon (K) and the CBETA collation.

The layer of witnesses (the three texts of the Song, Ming, and Yuan the main body · the Shōgozō B with zero witnesses in the whole chapter). The distribution of witnesses in this chapter's two hundred and twenty collation notes, recounted entry by entry in this section: the Song seen one hundred and seventeen times, the Ming one hundred and fourteen times, the Yuan one hundred and nine times, the Shōgozō seventy-eight times, the Palace seventy-six times, the Ishiyama fifty-six times; the CBETA collation four times, the Korean Canon collation four times. Among them the entries of missing characters (the variant text lacks the character) number one hundred and six, nearly half of the whole ledger. The Shōgozō B text has zero witnesses in this chapter—entirely unlike the situation in Chapters 45 to 47, where the Shōgozō B appears densely; the Korean B, the Southern Canon, and the Northern Canon likewise all appear zero times. For the texts that appear little, their zero is recorded as it is, and is not supplied by inference from the density of other chapters.

The notes on the two 【經】 markers do not enter the entries (the asymmetry of the structural markers). Both 【論】 markers form collation entries (〔T25 0681b01〕, 〔T25 0686b21〕), but the two 【經】 markers do not: at the place of Sūtra ①〔T25 0677c27〕 the base text has no note; at the place of Sūtra ②〔T25 0684b13〕 there is one note (recording that the three texts of the Song, Palace, and Shōgozō lack this marker, and recording that the Ishiyama text does not divide the fascicle), which does not form an entry. In addition, before the fascicle-end title of Fascicle 88, at〔T25 0684b04〕, there is one note of the Ishiyama text, 「不分卷」 tr. "no division of the fascicle", which likewise does not enter the entries. These three notes belong to the note layer; this section lists them separately to supply them, so that no variant reading of the structural markers is left out.

Four entries of the type emended by CBETA following the Korean Canon (the correct reading being the CBETA emendation · listed separately). Of the special type belonging to the modern collation layer of CBETA, emended following the Korean Canon (K14n0549), this chapter has four entries in all; checked character by character against the base text, they are listed separately: the first〔T25 0678c11〕 「匃（K14n0549_p1383c04）【CB】【麗-CB】｜匈【大】」 tr. "gai ‘beg’ (K14n0549_p1383c04) (CB) | xiong ‘chest’ (Taishō)"; the second〔T25 0684a25〕 「髆（K14n0549_p1391c11）【CB】｜[骨*(十/田/寸)]（K14n0549_p1391c11）【麗-CB】｜𮪴【大】｜膊【宋】【元】【明】【宮】」 tr. "bo ‘shoulder-blade’ (K14n0549_p1391c11) (CB) | a composed character (K14n0549_p1391c11) (Korean-CB) | a variant form (Taishō) | bo ‘shoulder’ (Song) (Yuan) (Ming) (Palace)"—in this entry the CBETA reading is a single-character form and the Korean Canon reading a composed-character formula, the two forms appearing together, and this edition transmits them as they stand in the general ledger; the third〔T25 0684c11〕 「臍（K14n0549_p1392b15）（T08n0223_p0396a26）【CB】【麗-CB】｜齎【大】｜臍【宮】」 tr. "qi ‘navel’ (K14n0549_p1392b15) (T08n0223_p0396a26) (CB) (Korean-CB) | ji ‘bring’ (Taishō) | qi ‘navel’ (Palace)"—this entry is at the same time tied by a cross-reference to the corresponding place in the sūtra explained, the only entry in this chapter carrying a second layer of cross-reference; the fourth〔T25 0687b23〕 「者（K14n0549_p1396b18）【CB】【麗-CB】｜道【大】」 tr. "zhe ‘one who’ (K14n0549_p1396b18) (CB) (Korean-CB) | dao ‘path’ (Taishō)". In three of the four entries the strings of cross-reference are, in the base text, in a joined form directly following one another without separation; the working base text, for readability, separates them with full-width parentheses, adding or removing nothing in the wording. This edition's reader-facing text follows the reading of the current CBETA text.

Eighteen star entries (sixteen within the chapter · two across chapters · a separate listing recording their type). The star re-citation entries of this chapter (the same variant reading recurring in the text and sharing one note) number eighteen in all, marked with each entry in the table below. Checking entry by entry the note each shares: for sixteen entries the shared note falls within the range of this chapter (〔T25 0678b05〕 contain / house, 〔T25 0678b26〕 take / missing, 〔T25 0680a16〕 follow / cultivate and contemplate / missing, 〔T25 0680b08〕 turning away and relinquishing / liberation, four occurrences sharing one note, 〔T25 0680b16〕 know / missing, 〔T25 0683a07〕 mark / missing, 〔T25 0684a06〕 guide / path, 〔T25 0685b17〕 empty / missing, 〔T25 0685c25〕 limit / limit not different, 〔T25 0686a26〕 fruit / missing), while for two entries the shared note falls within the range of Chapter 77—the note on the character 「相」 tr. "mark" at〔T25 0678c02〕 (the shared note at〔T25 0677a17〕), and the note on the 「【論】」 tr. "(treatise)" marker at〔T25 0681b01〕 (the shared note at〔T25 0677b16〕, that is, the note on Chapter 77's 【論】 marker). The latter entry is especially worth recording: the note on the preceding chapter's 【論】 marker is precisely the place of definition of this star, while the one that shares it falls outside the preceding chapter, that is, in this chapter; the structural markers of the two chapters share one note, which forms the inside and outside of each other with the trace of the two chapters' joining recorded in Section VII. The main body of the star entries is the item-by-item recurrence of single characters such as 「背捨／解脫」 tr. "turning away and relinquishing / liberation" (the Song and the Shōgozō consistently read liberation, four occurrences in a continuous passage), 「循／修」 tr. "follow / cultivate" (the Ishiyama text reads cultivate), and 「含／舍」 tr. "contain / house" (the Ming edition reads house), none of which touches doctrine.

The general collation ledger (a full reckoning of two hundred and twenty entries · the base text as it stands). Below, following the working base text as it stands, they are transmitted—the collation notes of this chapter total two hundred and twenty entries, mechanically agreeing with the tool value of the working base text, and this section, recounting entry by entry from the base text, also obtains two hundred and twenty; the two numbers agree independently. The entries are listed in full in the order of their appearance in the base text, including eighteen star re-citation entries (each marked with the note it shares and where that note lies) and four entries emended by CBETA following the Korean Canon (each marked). The note on the chapter title, the notes on the fascicle titles, and the notes on the two 【經】 markers belong to the note layer and are not within the entries; they have been listed separately in Section IV and in this section. The distribution of entries among the three units: the First Part eighty-eight entries, the Middle Part fifty-seven entries, the Last Part seventy-five entries. The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:

Collation entries (two hundred and twenty · in order of appearance in the base text · stars marked with each entry)

• 〔T25 0678a16〕無【大】｜〔－〕【宋】【宮】
• 〔T25 0678a17〕有【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0678a21〕中【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0678a23〕令【大】｜念【聖】
• 〔T25 0678a25〕無邊【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0678a28〕種種因緣【大】｜因緣種種【宋】【元】【明】【宮】【聖】
• 〔T25 0678b05〕含【大】｜舍【明】
• 〔T25 0678b06〕果【大】｜〔－〕【宮】
• 〔T25 0678b06〕含【大】｜舍【明】 (star re-citation · the shared note at〔T25 0678b05〕 · within the chapter)
• 〔T25 0678b07〕含【大】｜舍【明】 (star re-citation · the shared note at〔T25 0678b05〕 · within the chapter)
• 〔T25 0678b08〕亦【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0678b26〕取【大】｜〔－〕【石】
• 〔T25 0678b26〕禪【大】｜〔－〕【石】
• 〔T25 0678b28〕可【大】｜〔－〕【石】
• 〔T25 0678b29〕取【大】｜〔－〕【石】 (star re-citation · the shared note at〔T25 0678b26〕 · within the chapter)
• 〔T25 0678c02〕相【大】｜相三昧【石】 (star re-citation · the shared note at〔T25 0677a17〕 · across chapters · Chapter 77)
• 〔T25 0678c02〕所【大】｜而【宋】【元】【明】【宮】【石】
• 〔T25 0678c07〕有【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0678c09〕無【大】｜無分【元】【明】【石】
• 〔T25 0678c10〕法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0678c11〕匃（K14n0549_p1383c04）【CB】【麗-CB】｜匈【大】 (the type emended by CBETA following the Korean Canon · see the separate listing in Section VIII)
• 〔T25 0678c15〕布施【大】｜〔－〕【宋】【宮】
• 〔T25 0678c15〕應【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0678c20〕擇【大】｜釋【石】
• 〔T25 0678c21〕訶責【大】｜呵嘖【石】
• 〔T25 0678c24〕時，若【大】｜〔－〕【宋】【宮】
• 〔T25 0678c25〕支【大】｜肢【宋】【元】【明】【宮】
• 〔T25 0679a01〕提【大】｜提若【石】
• 〔T25 0679a08〕如【大】｜〔－〕【宋】【宮】
• 〔T25 0679a16〕養【大】｜給【宋】【元】【明】【宮】【聖】
• 〔T25 0679a21〕者【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0679a21〕皆【大】｜〔－〕【聖】
• 〔T25 0679b02〕修【大】｜〔－〕【宮】
• 〔T25 0679b18〕為【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0679b19〕取【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0679b22〕珂貝【大】｜呵珼【石】
• 〔T25 0679b24〕若【大】｜〔－〕【聖】
• 〔T25 0679b29〕念戒【大】｜〔－〕【宮】
• 〔T25 0679c03〕相【大】｜相三昧【石】
• 〔T25 0679c08〕蜜【大】｜蜜已【石】
• 〔T25 0679c09〕後【大】｜復【元】【明】
• 〔T25 0679c15〕及【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0679c16〕以【大】｜〔－〕【宋】【元】【明】
• 〔T25 0679c28〕無漏【大】｜〔－〕【宋】
• 〔T25 0680a03〕言：「菩薩與佛有何等異？」 tr. "How do the bodhisattva and the Buddha differ?"【大】｜〔－〕【聖】
• 〔T25 0680a03〕佛言：「有異。菩薩摩訶薩得一切種智，是名為佛。所以者何？【大】｜〔－〕【聖】
• 〔T25 0680a09〕已【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0680a16〕循【大】｜修【石】
• 〔T25 0680a16〕觀【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680a16〕循【大】｜修【石】 (star re-citation · the shared note at〔T25 0680a16〕 · within the chapter)
• 〔T25 0680a17〕觀【大】｜〔－〕【宋】【元】【明】 (star re-citation · the shared note at〔T25 0680a16〕 · within the chapter)
• 〔T25 0680a17〕循【大】｜修【石】 (star re-citation · the shared note at〔T25 0680a16〕 · within the chapter)
• 〔T25 0680a18〕觀【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0680a19〕所愛【大】｜所受【宋】【元】【明】｜愛【聖】
• 〔T25 0680a29〕息【大】｜〔－〕【聖】【石】
• 〔T25 0680b03〕相【大】｜相三昧【石】
• 〔T25 0680b07〕內【大】｜內有【元】【明】
• 〔T25 0680b08〕背捨【大】｜解脫【宋】【聖】
• 〔T25 0680b08〕背捨【大】｜解脫【宋】【聖】 (star re-citation · the shared note at〔T25 0680b08〕 · within the chapter)
• 〔T25 0680b09〕背捨【大】｜解脫【宋】【聖】 (star re-citation · the shared note at〔T25 0680b08〕 · within the chapter)
• 〔T25 0680b09〕背捨【大】｜解脫【宋】【聖】 (star re-citation · the shared note at〔T25 0680b08〕 · within the chapter)
• 〔T25 0680b09〕一切【大】｜有【宋】【元】【明】【聖】
• 〔T25 0680b11〕背捨【大】｜解脫【宋】【聖】 (star re-citation · the shared note at〔T25 0680b08〕 · within the chapter)
• 〔T25 0680b13〕法【大】｜法相【宋】
• 〔T25 0680b14〕禪【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680b16〕知【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680b17〕法【大】｜〔－〕【聖】【石】
• 〔T25 0680b18〕知【大】｜〔－〕【宋】【元】【明】 (star re-citation · the shared note at〔T25 0680b16〕 · within the chapter)
• 〔T25 0680b19〕一切【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680b23〕佛【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680b29〕有【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680c19〕為【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0680c20〕為【大】｜〔－〕【宋】【元】【明】
• 〔T25 0680c24〕者【大】｜〔－〕【石】
• 〔T25 0680c25〕想【大】｜相【宋】【元】
• 〔T25 0680c26〕已【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0680c26〕減【大】｜咸【聖】
• 〔T25 0681a03〕奩【大】｜𭺈【聖】
• 〔T25 0681a07〕𨄔，𨄔【大】｜腨腨【元】【明】
• 〔T25 0681a11〕軟【大】｜軟而【宋】【元】【明】
• 〔T25 0681a13〕停【大】｜亭【石】
• 〔T25 0681a13〕蜹【大】｜䖟【石】
• 〔T25 0681a22〕睫【大】｜䀹【宋】｜𥇒【元】【明】
• 〔T25 0681a24〕肉【大】｜肉骨【宋】【元】【明】【石】
• 〔T25 0681a25〕世界【大】｜國土【石】
• 〔T25 0681a25〕則【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0681a27〕明【大】｜〔－〕【宋】【元】【明】
• 〔T25 0681a29〕眾【大】｜眾生【元】【明】
• 〔T25 0681b01〕【論】【大】｜〔－〕【宋】【元】【明】【宮】【聖】 (star re-citation · the shared note at〔T25 0677b16〕 · across chapters · Chapter 77)
• 〔T25 0681b01〕上來已【大】｜上已來【宋】【聖】【石】｜從上已來【元】【明】
• 〔T25 0681b02〕品【大】｜〔－〕【元】【明】
• 〔T25 0681b13〕中【大】｜法【宋】【元】【明】【聖】
• 〔T25 0681b17〕悲【大】｜愁【宋】【元】【明】【聖】
• 〔T25 0681b26〕貪【大】｜〔－〕【宋】【元】【明】
• 〔T25 0681c09〕次復【大】｜復次【宋】【元】【明】
• 〔T25 0681c14〕問【大】｜門【聖】
• 〔T25 0682a03〕門【大】｜〔－〕【宋】【元】【明】
• 〔T25 0682a21〕三【大】｜是三【石】
• 〔T25 0682a24〕倍【大】｜位【聖】
• 〔T25 0682a26〕見【大】｜〔－〕【宋】【元】【明】
• 〔T25 0682b05〕說【大】｜〔－〕【宋】【元】【明】
• 〔T25 0682b06〕慈【大】｜〔－〕【聖】
• 〔T25 0682b12〕恩【大】｜思【聖】【石】
• 〔T25 0682b19〕緣【大】｜緣果報【宋】【元】【明】
• 〔T25 0682c05〕果【大】｜欲界果【宋】【元】【明】
• 〔T25 0682c08〕能【大】｜〔－〕【宋】【元】【明】
• 〔T25 0682c13〕得【大】｜〔－〕【聖】【石】
• 〔T25 0682c23〕有【大】｜又【宋】【元】【明】
• 〔T25 0683a04〕故【大】｜果【宋】【元】【明】
• 〔T25 0683a07〕相【大】｜〔－〕【宋】【元】【明】【聖】
• 〔T25 0683a08〕相【大】｜〔－〕【宋】【元】【明】【聖】 (star re-citation · the shared note at〔T25 0683a07〕 · within the chapter)
• 〔T25 0683a17〕為【大】｜〔－〕【聖】
• 〔T25 0683a17〕法身大【大】｜〔－〕【聖】
• 〔T25 0683a17〕大【大】｜〔－〕【石】
• 〔T25 0683a23〕則【大】｜〔－〕【宋】【元】【明】
• 〔T25 0683a27〕非處【大】｜〔－〕【聖】
• 〔T25 0683b02〕者【大】｜〔－〕【宋】【元】【明】
• 〔T25 0683b02〕力【大】｜〔－〕【宋】【元】【明】
• 〔T25 0683b10〕而【大】｜〔－〕【宋】【元】【明】
• 〔T25 0683b20〕作【大】｜行【石】
• 〔T25 0683b20〕欲【大】｜故【宋】【元】【明】
• 〔T25 0683b22〕責【大】｜嘖【聖】【石】
• 〔T25 0683b24〕瘡【大】｜創【聖】【石】
• 〔T25 0683c07〕報【大】｜〔－〕【宋】【元】【明】【聖】【石】
• 〔T25 0683c15〕語言：「汝【大】｜證言【宋】【元】【明】
• 〔T25 0683c17〕去【大】｜〔－〕【宋】【元】【明】
• 〔T25 0683c22〕利鈍根【大】｜根利鈍【宋】【元】【明】
• 〔T25 0684a06〕導【大】｜道【石】
• 〔T25 0684a07〕現【大】｜現相【宋】【元】【明】
• 〔T25 0684a07〕又【大】｜入【明】
• 〔T25 0684a10〕爪【大】｜抓【宋】【宮】｜瓜【明】｜扴【石】
• 〔T25 0684a14〕腫【大】｜朣【明】
• 〔T25 0684a16〕眾【大】｜〔－〕【聖】
• 〔T25 0684a16〕好【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0684a17〕常【大】｜當【宮】
• 〔T25 0684a22〕密【大】｜蜜【宋】【元】【明】【宮】
• 〔T25 0684a23〕導【大】｜道【石】 (star re-citation · the shared note at〔T25 0684a06〕 · within the chapter)
• 〔T25 0684a25〕髆（K14n0549_p1391c11）【CB】｜[骨*(十/田/寸)]（K14n0549_p1391c11）【麗-CB】｜𮪴【大】｜膊【宋】【元】【明】【宮】 (the type emended by CBETA following the Korean Canon · see the separate listing in Section VIII)
• 〔T25 0684a26〕以【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0684a26〕髻【大】｜結【宋】【元】【明】【宮】
• 〔T25 0684b02〕相【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0684b04〕好【大】｜好釋第七六品訖第七十七品上【聖】
• 〔T25 0684b05〕大智度論卷第八十八【大】｜〔－〕【石】
• 〔T25 0684b05〕論【大】｜經論【聖】
• 〔T25 0684b05〕八【大】｜八釋第七十七品訖第七十八品【宮】
• 〔T25 0684b08〕論【大】｜經論【聖】
• 〔T25 0684b08〕四攝品【大】｜〔－〕【聖】
• 〔T25 0684b08〕七十八之餘【大】｜七十八下訖第七十九品【宋】【元】｜七十八之下【明】｜七十八品下訖第七十九品【宮】｜七十七品下訖第七十八品【聖】
• 〔T25 0684b09〕卷【大】｜卷第【宮】
• 〔T25 0684b13〕為【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0684b15〕埵【大】｜𦖋【元】【明】｜㻔【宮】【聖】
• 〔T25 0684b16〕鉤鎖【大】｜拘𤨏【聖】｜拘𭹿【石】
• 〔T25 0684b21〕持【大】｜身【聖】
• 〔T25 0684b22〕逶迤【大】｜委陀【石】
• 〔T25 0684b27〕音【大】｜〔－〕【聖】
• 〔T25 0684b27〕臍【大】｜齊【石】
• 〔T25 0684c02〕姝【大】｜姝好【宋】【元】【明】【宮】｜殊好【石】
• 〔T25 0684c03〕淨滿【大】｜滿淨【宋】【元】【明】【宮】
• 〔T25 0684c04〕與【大】｜興【石】
• 〔T25 0684c07〕羅【大】｜那【元】【明】
• 〔T25 0684c10〕足【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0684c11〕臍（K14n0549_p1392b15）（T08n0223_p0396a26）【CB】【麗-CB】｜齎【大】｜臍【宮】 (the type emended by CBETA following the Korean Canon · see the separate listing in Section VIII)
• 〔T25 0684c14〕淨潔【大】｜潔淨【石】
• 〔T25 0684c18〕差【大】｜著【元】【明】【宮】【聖】
• 〔T25 0684c18〕生【大】｜〔－〕【宋】【宮】
• 〔T25 0684c19〕發【大】｜變【聖】
• 〔T25 0684c21〕相【大】｜〔－〕【宮】
• 〔T25 0684c23〕好【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0684c24〕是【大】｜是為【元】【明】
• 〔T25 0685a16〕善說字法【大】｜〔－〕【宋】【宮】
• 〔T25 0685a17〕字法【大】｜法【宋】【元】【明】【宮】｜字【聖】
• 〔T25 0685a19〕故【大】｜〔－〕【宋】【宮】
• 〔T25 0685a21〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0685a28〕眾生不可得【大】｜〔－〕【宋】【宮】
• 〔T25 0685b02〕無【大】｜〔－〕【宋】【宮】
• 〔T25 0685b10〕空【大】｜空眾生不可得故【元】【明】
• 〔T25 0685b10〕空【大】｜〔－〕【聖】【石】
• 〔T25 0685b17〕空【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0685b17〕空【大】｜〔－〕【宋】【元】【明】【宮】 (star re-citation · the shared note at〔T25 0685b17〕 · within the chapter)
• 〔T25 0685b20〕當知【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0685b28〕何【大】｜何分別【元】【明】
• 〔T25 0685c04〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0685c13〕所有法不住所有法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0685c19〕佛【大】｜佛及【石】
• 〔T25 0685c25〕際【大】｜際不異【元】【明】【石】
• 〔T25 0685c27〕異如、不異實際，受、想、行、識，乃至有【大】｜〔－〕【聖】 (star re-citation · the shared note at〔T25 0685c25〕 · within the chapter)
• 〔T25 0685c27〕際【大】｜際不異【元】【明】【石】
• 〔T25 0686a01〕天【大】｜諸天【宋】【元】【明】【宮】
• 〔T25 0686a13〕法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0686a13〕諦【大】｜〔－〕【宋】【宮】
• 〔T25 0686a24〕果【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0686a26〕果【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0686a26〕果【大】｜〔－〕【宋】【元】【明】【宮】【聖】 (star re-citation · the shared note at〔T25 0686a26〕 · within the chapter)
• 〔T25 0686b04〕須菩提【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0686b12〕邊虛【大】｜〔－〕【聖】
• 〔T25 0686b14〕他【大】｜他人【石】
• 〔T25 0686b21〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0686b24〕乃生【大】｜乃至【宮】｜乃至生【石】
• 〔T25 0686b27〕立【大】｜平【宮】
• 〔T25 0686c04〕羅【大】｜罪【聖】
• 〔T25 0686c07〕諸【大】｜識【聖】
• 〔T25 0686c20〕明【大】｜眼【宮】
• 〔T25 0686c24〕有【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0687a05〕說【大】｜施【宋】【元】【明】【宮】
• 〔T25 0687a11〕異【大】｜畢【聖】
• 〔T25 0687a13〕壞【大】｜增【宮】
• 〔T25 0687a13〕性【大】｜〔－〕【宋】【宮】
• 〔T25 0687a15〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0687a25〕所有【大】｜有【宋】【元】【明】【宮】【聖】｜有為法【石】
• 〔T25 0687b08〕夫【大】｜夫人【石】
• 〔T25 0687b23〕者（K14n0549_p1396b18）【CB】【麗-CB】｜道【大】 (the type emended by CBETA following the Korean Canon · see the separate listing in Section VIII)
• 〔T25 0687b28〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0687c05〕法【大】｜法相【聖】
• 〔T25 0687c07〕也【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0687c16〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0687c16〕悶【大】｜問【宋】【元】【明】【宮】
• 〔T25 0687c16〕罣【大】｜量【宋】【元】【明】【聖】
• 〔T25 0687c17〕無礙【大】｜礙【聖】｜無𮤉【石】
• 〔T25 0687c17〕無【大】｜〔－〕【聖】
• 〔T25 0687c17〕性【大】｜性釋第七十八品【聖】｜性釋第七十七品竟【石】