大智度論照明品第八十一Dazhidulun — Mahāprajñāpāramitā-upadeśa · Illumination (Chapter 81)

心要Essence

這一品開頭的問題，是修行人走到中途都會碰上的。須菩提說：六波羅蜜行了，十八空、三十七助道法、佛十力乃至十八不共法都修了，若「不具足菩薩道，不能得阿耨多羅三藐三菩提」，那到底要怎樣才叫具足？他問的其實是：還差什麼。

佛的答案不在加法上。他只說行檀時「以方便力故，行檀波羅蜜，不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜，是則照明菩薩道」。施、施者、受者三事都不得，是不落在有；而仍舊照施不誤，是不落在無。論主給了本品最要緊的一句判語：「照明、具足是一義。」照見三輪體空就是照明，能在這照見裏繼續把事做完就是具足——不是兩件事，是同一件事的兩個名字。他把兩邊的病也說盡了：「若菩薩決定得布施等三事，直墮常顛倒、取相著法等過罪；若不得是三事，則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道。」所以「如是布施名為具足」——具足的反面不是做得不夠，是做的時候站到了某一邊。

第二眼在「習」字上。舍利弗問怎樣才算習般若，佛只給兩個否定：「以方便力故，不壞色、不隨色。」這裏最容易讀岔。不隨好懂——「不隨色者，不如眼見色取相生著」；難的是不壞：「色不壞者，不言是色無常，不言是色空無所有，是名不壞色。」觀無常、觀空不是正修嗎，怎麼成了壞？論主的分際在下一句：「常、無常等皆非色實相。」以無常破常，仍舊是拿一個相去破另一個相。般若所習的不在破，在知其本無定體——「是色從一切四大和合，假名為色；是中無定一法名為色。」知道這一層，兩件事就都不必做了：不必去壞它，因為它本無可壞；不必去隨它，因為它本無可隨。

於是舍利弗把話逼到底：法既無性、無實、無根、無本，那凡夫與佛的分別從哪裏立？佛不在法上找差別，反問他：「凡夫人所著處色，有性、有實不？」舍利弗自己答了：「不也！世尊！但以顛倒心故。」——聖凡之別不在所著的法有沒有自性，在能著的心顛倒不顛倒。所以佛能說「今有佛、無佛，諸法相常住不異」而不妨礙五道往來，也能說諸法性常空而不妨礙菩薩發心。法相不動，動的是顛倒；度眾生所度的，正是這一層顛倒，不是眾生的體。

第三眼落在說法上。眾生既不可得，教他得須陀洹乃至菩提，豈不是無所得成了有所得？佛答得很平：行般若時不見眾生，「但空法相續故名為眾生」；而「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦」。論主把二諦的用處放在聽者的病上：「為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」二諦不是兩層真實，是一個不染兩邊的人，對兩種病說的兩種話。

舍利弗因此歎道：「是菩薩摩訶薩心曠大！」——一法不得而能發大誓莊嚴，不生三界而於三界度人。論主用做買賣反照他：「如人市買，必須交易；大心人則不然。」買賣是拿所予換所得，大心人無所依止；所以「如是諸法畢竟空中而作大莊嚴，是為希有！」又打一個比方：「譬如人虛空中種樹，樹葉花果，多所利益。」

而本品真正的秤，是幻師。佛說幻師幻作百千萬億人，給他們飲食吃飽，自己歡喜大叫得了大福——那些人真吃飽了嗎？沒有。論主把喻配得很密：「幻師即是菩薩」，所幻的園林是度生之法，所幻的人就是所度的眾生；若幻師把幻事當真，回頭向幻人討恩惠，那就是狂人。有人就在這裏發難：幻師是實有的，所幻是虛的；菩薩與眾生同樣是空，怎麼還能作喻？論主答得乾脆：「諸法實相中，法尚無，何況眾生！」又說喻本來就不必處處相合，「取其少許相似處為喻，何以盡取為難？」像用師子比國王，取的是無畏自在，誰去追究四腳長毛。

所以這一品講到最後，並不停在空上。論主講了一個很長的故事：山中一間鬧鬼的空房，前後來了兩個客僧，都自恃持戒多聞，都說小鬼算什麼我能降伏；一個關門端坐等鬼，一個夜裏敲門求宿，彼此當對方是鬼，打了一整夜。「至明旦相見，乃是故舊同學，各相愧謝。」論主隨即點破：「五眾無我、無人，空取相致鬪諍」——所鬪的本來就是同學，而所以鬪，只因各自取了個相。接著他把八難一一數過，勸人「當知人身難得，佛世難值，好時易過」。

而下半品最落地。菩薩住在布施裏，看見人破戒就供給他衣食，看見人瞋恚就拿如意珠給他，看見人懈怠、亂心、愚癡，就一一補足他所缺的因緣——論主給這種次第一個名字：「是名「因布施生戒」。」乃至坐禪的人，他供給衣服飲食醫藥，還給禪經、禪鎮、骨人，請人為他說禪法。經文裏那句話說得最坦白：「我為眾生故受生死，憐愍汝等故具足大悲。」而教人取物的口氣，也就只是「此是汝物，汝自取之，莫有所難，我無所惜！」

「如布施為首生五波羅蜜，餘波羅蜜亦如是。」本品從三輪不得起講，收在一件件給出去的衣食上。空談之後仍要行施，行施之時三事不得——照明與具足，本來就是這一件事。

The question with which this chapter opens is one that practitioners run into on reaching the middle of the road. Subhūti says: the six perfections have been practised, the eighteen emptinesses, the thirty-seven dharmas that aid the path, the Buddha's ten powers and so on up to the eighteen unshared dharmas have all been cultivated; if ‘not making complete the bodhisattva path, one cannot obtain anuttarā samyaksaṃbodhi’, then how after all is it to count as complete? What he is really asking is: what is still lacking.

The Buddha's answer is not on the side of addition. He says only that when practising dāna, ‘by the power of skilful means he practises dānapāramitā, not finding the giving, not finding the giver, not finding the recipient, nor being far from this dharma as he practises dānapāramitā: this is the illumination of the bodhisattva path’. Not finding the three things, giving, giver, and recipient, is not falling into existence; still giving all the same without fail is not falling into non-existence. The treatise-author gives the most essential verdict of this chapter: ‘Illumination and completeness are one meaning.’ To illumine the emptiness of the three wheels is illumination; to be able, within this illumining, to go on and finish the deed is completeness—not two things, but two names of one and the same thing. He also says the sicknesses of both sides to the full: ‘If the bodhisattva definitely finds the three things of giving and the rest, he falls straight into the inversion of permanence, grasping at marks, clinging to dharmas, and the other faults; if he does not find these three things, he falls to the side of annihilation, clings to emptiness, and gives rise again to wrong views and the other afflictions, and so parts from the bodhisattva path.’ So ‘such giving is named complete’—the opposite of completeness is not doing too little; it is standing to one side while doing it.

The second eye is on the word ‘train’. Śāriputra asks how it counts as training in prajñā, and the Buddha gives only two negations: ‘by the power of skilful means he does not destroy form and does not follow form.’ Here it is easiest to go astray in reading. Not following is easy to understand—‘not following form means not, as the eye sees form, grasping at marks and giving rise to clinging’; the hard one is not destroying: ‘not destroying form means not saying that this form is impermanent, not saying that this form is empty and without anything existent; this is named not destroying form.’ Are not contemplating impermanence and contemplating emptiness right cultivation; how do they become destroying? The treatise-author's boundary lies in the next sentence: ‘permanence, impermanence, and the rest are all not the real mark of form.’ To break permanence with impermanence is still to take one mark and break another mark with it. What prajñā trains in lies not in breaking but in knowing that it has from the first no fixed substance—‘this form is provisionally named form from the coming together of all the four elements; within it there is no fixed single dharma named form.’ Knowing this layer, neither of the two things need be done: there is no need to destroy it, because it has from the first nothing that can be destroyed; there is no need to follow it, because it has from the first nothing that can be followed.

So Śāriputra presses the matter to the end: if dharmas are without nature, without substance, without root, and without foundation, then where does the distinction between ordinary people and the Buddha stand? The Buddha does not look for the difference in dharmas but asks him in return: ‘The form to which ordinary people cling—does it have nature, does it have substance?’ Śāriputra himself answers: ‘No! World-Honored One! It is only by reason of an inverted mind.’—The difference between sage and ordinary person lies not in whether the dharma clung to has self-nature, but in whether the mind that clings is inverted or not. So the Buddha can say ‘now, whether there is a Buddha or no Buddha, the marks of dharmas abide constantly and do not differ’ without hindering the going and coming within the five destinies, and can say that the nature of dharmas is ever empty without hindering the bodhisattva's arousing of the mind. The marks of dharmas do not move; what moves is inversion; what the delivering of beings delivers is exactly this layer of inversion, not the substance of beings.

The third eye falls on teaching the Dharma. Since beings are unfindable, to teach them to obtain the fruit of the srota-āpanna and so on up to awakening—does nothing to be attained not become something to be attained? The Buddha answers most plainly: practising prajñā he does not see beings, ‘it is only that the continuity of empty dharmas is named a being’; and ‘the bodhisattva-mahāsattva abides in the two truths and teaches the Dharma for beings: worldly truth and the truth of the highest meaning’. The treatise-author sets the use of the two truths upon the hearer's sickness: ‘for beings who love and cling he teaches emptiness; for beings who grasp at marks and cling to emptiness he teaches existence; in the two places of existence and non-existence he is stained by neither.’ The two truths are not two layers of reality; they are the two kinds of words a person stained by neither side speaks to two kinds of sickness.

Śāriputra therefore sighs: ‘This bodhisattva-mahāsattva's mind is vast and great!’—finding not a single dharma, yet able to arouse the great adornment of the oath; not born in the three realms, yet delivering people within the three realms. The treatise-author reflects him against trading: ‘As when a person buys in the market, there must be an exchange; the person of great mind is not so.’ Trading is exchanging what one gives for what one gets; the person of great mind has nothing to rely on; so ‘thus within the ultimate emptiness of all dharmas to take on the great adornment—this is rare!’ And he strikes another comparison: ‘It is as a person plants a tree in space, and the tree's leaves, flowers, and fruit give much benefit.’

And the true scale of this chapter is the conjurer. The Buddha says that a conjurer conjures hundreds of thousands of myriads of koṭi of people, gives them food and drink and fills them, and himself, delighted, cries aloud that he has obtained great merit—were those people truly filled? No. The treatise-author matches the simile closely: ‘the conjurer is precisely the bodhisattva’, the gardens conjured are the dharmas for delivering beings, the people conjured are the beings delivered; if the conjurer takes the conjured matter as real and turns round to demand gratitude from the conjured people, that is a madman. Someone raises an objection right here: the conjurer really exists and what he conjures is unreal; the bodhisattva and beings are alike empty, so how can it still serve as a simile? The treatise-author answers crisply: ‘Within the real mark of all dharmas there are not even dharmas, how much less beings!’ And he says that a simile never had to match at every point, ‘taking a little point of likeness as the simile—why take the whole of it to make a difficulty?’ As when a lion is used to compare a king, what is taken is fearlessness and sovereignty; who goes on to inquire into the four legs and the long hair.

So this chapter, speaking to the end, does not stop at emptiness. The treatise-author tells a very long story: an empty house haunted by ghosts in the mountains, to which two guest monks came one after the other, each relying on his own keeping of morality and much learning, each saying that a little ghost was nothing and he could subdue it; one shut the door and sat upright waiting for the ghost, the other knocked at the door at night asking for lodging, each taking the other for the ghost, and they fought the whole night through. ‘When they saw each other at dawn, they were old fellow-students, and each apologised to the other in shame.’ The treatise-author at once lays it bare: ‘the five aggregates are without self and without person; vainly grasping at marks leads to fighting and strife’—those who fought were fellow-students from the first, and the reason they fought was only that each had grasped at a mark. Then he counts the eight difficulties one by one and urges people, ‘know that a human body is hard to obtain, the age of a Buddha hard to meet, and a good time easily passes’.

And the latter half of the chapter is the most down-to-earth. The bodhisattva abiding in giving, when he sees a person break morality, supplies him with clothing and food; when he sees a person angry, he gives him a wish-fulfilling jewel; when he sees a person lazy, scattered in mind, or foolish, he one by one makes up the causes and conditions he lacks—the treatise-author gives this sequence a name: ‘this is named “morality born from giving”.’ Even for one who sits in meditation, he supplies clothing, food, drink, and medicine, and further gives him the meditation scriptures, the meditation prop, and the skeleton, and asks someone to teach him the dharma of meditation. The sentence in the sūtra text says it most frankly: ‘For the sake of beings I receive birth and death; out of pity for you I am complete with great compassion.’ And the tone in which he tells people to take the things is only ‘This is your thing; take it yourself, do not hesitate, I begrudge nothing!’

‘As giving, being the head, gives birth to the five perfections, so it is with the other perfections.’ This chapter begins its speaking from not finding the three wheels, and gathers in the clothing and food given out piece by piece. After the talk of emptiness one must still practise giving, and at the time of practising giving the three things are not found—illumination and completeness are from the first this one matter.

義疏 · 總說Exposition · Overview

總說

〈照明品〉開卷之問，是把前面諸品所列之法數一齊推到一個窄處。六波羅蜜、十八空、三十七助道法、佛十力、四無所畏、四無礙智、十八不共法——法既列盡，須菩提所疑卻不在法之多寡：行盡這些法而「不具足菩薩道，不能得阿耨多羅三藐三菩提」，那麼「菩薩摩訶薩當云何具足菩薩道，能得阿耨多羅三藐三菩提？」佛之答語不另立一法，只在行法時加一分：「以方便力故，行檀波羅蜜，不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜，是則照明菩薩道。」一句之中兩頭俱備：不得三事，則不落於取相；不遠離三事，則不落於斷滅；行仍是那一行，而行處已明。品名之眼即在此立——照明不是另一種光，是行法時那一分不落兩邊之明；而論主替這一名下了最直截之判：「照明、具足是一義。」照明即具足，具足了才得菩提。全品一經一論，止於卷九十一一卷之內，不跨卷：之上一分即此經①，自須菩提發問至住尸羅波羅蜜教化眾生，前半是舍利弗四難與佛之四答，後半是佛就檀波羅蜜一門廣說成就眾生；之下一分即此論①，論主逐句隨釋上文，六番問答間出，而以空房中兩僧互打一喻與三十七品因緣可與一問收筆。

之上一分，前半是難與答。舍利弗白佛於此凡六見，四見是難，一見是問其所以，一見是讚。第一難問習：既說以方便力行般若，此般若當如何習？佛答只兩否之遮——「不壞色、不隨色」，而自說其所以：「是色性無故不壞、不隨」。第二難即從此所以上翻回來：「若諸法無自性可壞、可隨者，云何菩薩摩訶薩能習般若波羅蜜諸菩薩摩訶薩所學處？」既無性可壞可隨，這一「習」豈非落空？佛之答不在習上救，在取上斷：「若有一法可得，應當取；若不可得，何所取？」推之於六度、於五眾、於菩提，以至「是般若波羅蜜不可取相，乃至一切諸佛法不可取相」；而所學者正是這個不取——「是名不取般若波羅蜜乃至佛法，是菩薩摩訶薩所應學」，且學亦不許留一個學在手上，「學相亦不可得」。第三難逼到名相之根：「若諸法無性、無實、無根、無本，云何知是凡夫人乃至是佛？」佛不正答而反問凡夫所著之色「有性、有實不？」舍利弗答「不也！世尊！但以顛倒心故。」——凡聖之名不從法性上分，從顛倒與不顛倒上分；於是佛順此立菩薩之發心：「見諸法無性、無根本故，能發阿耨多羅三藐三菩提心。」第四難最險，直逼度生一事之正當：眾生既是無所有，教他布施持戒乃至令得諸果，豈非有所得？佛答「無有所得過罪」，其所以有二：一則「不得眾生，但空法相續故名為眾生」，二則「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦」——說法者自身先已站在二諦之上，故所說之法不成所得，而聽者所聞亦不成所得：「今世吾我尚不可得，何況當得阿耨多羅三藐三菩提及所用法！」四難既盡，舍利弗轉難為讚：「是菩薩摩訶薩心曠大！」其所歎者正是無所得處而能發大誓——「無有法可得若一相、若異相、若別相，而能如是大誓莊嚴」，並順此推到底：「眾生不縛不解；眾生不縛不解故，無垢無淨」，乃至無業無煩惱、不應有果報。佛可其意而復破一邊：「若眾生先有後無，諸佛、菩薩則有過罪。」——空不是先有而今使之無，是「今有佛、無佛，諸法相常住不異」，「是諸法性常空」；正因本來性空，所以發心之時無有一法我當得，度生之時無有一眾生定著不可出，「但以眾生顛倒故著」。經文至此出第一個譬喻：幻師幻作百千萬億人，與種種飲食令飽滿，自唱「我得大福！我得大福！」而佛問「是中有人食飲飽滿不？」答亦只四字之否——「不也！世尊！」施設宛然，而無一人真得飽滿；菩薩具足菩薩道、「成就眾生、淨佛國土」亦復如是，而「無眾生法可度」。

之上一分後半，換問者亦換題目。須菩提問：「何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、淨佛國土？」佛所答仍是舊法——自初發意已來行六波羅蜜乃至十八不共法；而其下所廣說者，只取六度中之第一度，就一檀波羅蜜說到底。先說施而不著施：菩薩自施亦教人施，而教語第一句便是「諸善男子！汝等莫著布施！」其所以者，「汝著布施故當更受身，受身故多受眾苦」；而施之三輪本自性空，「是性空法不可取，不可取相是性空」，故結之曰「無所得檀波羅蜜是名為檀波羅蜜」。次說施之果與果中之攝：施已生於大姓、乃至作轉輪聖王，而王位不為自受用，是「以四事攝取眾生」——「布施、愛語、利行、同事」；攝已而漸令住戒、住禪、住道品，以至得諸果，並以一句極平易之語勸發大心：「是阿耨多羅三藐三菩提易得耳！」何以言易？「無有定法眾生所著處，但顛倒故眾生著」——所破者本是虛，故非難破。再說王位中之施心：見有乞者而念「我不為餘事故受轉輪聖王果，但為利益一切眾生故」，於是所有盡與，「此是汝物，汝自取之，莫有所難，我無所惜！」而其悲亦不取眾生之定相——「亦不得實定眾生相，但有假名故可說是眾生；是名字亦空，如嚮聲，實不可說相」，所捨者遂無邊際：「於眾生中無所惜，乃至不惜自身肌肉，何況外物！」其下五番，皆是住檀一門而攝餘度：見人破戒，則「汝等來持戒，我當供給汝等，令無乏短」，補其乏而後其戒可持；見人瞋惱，則先給其所須，而後告以所瞋之虛——「一切法中無有堅實，汝等所瞋，是因緣空無堅實，皆從虛妄憶想生，汝無有根本」，並以人身難得相勸：「佛世難值、人身難得，汝等莫失好時！若失好時，則不可救。」見人懈怠，問其故而得「因緣少故」一答，則許之曰「我當令汝因緣具足」；見人亂心，則「我當與汝等作因緣，以是因緣故，令汝心不隨覺觀，亦不馳散」；見人愚癡，則與其求慧之具，而所教之思惟仍歸於不可得——思惟般若之時，我、眾生、乃至諸果諸道有法可得不？如是思惟則「於般若波羅蜜中，無有法可得可著處」，於是不見生滅垢淨，不分別六道賢聖。末後更進一層：以供養之具令人得修三十七助道法，又以己所集之物轉手令其自作施主，「汝當以是攝取眾生，汝等長夜利益安樂」，取之「如己物無異」；一施之中，受者遂轉為施者。之上一分即以住尸羅波羅蜜教化眾生一段收尾，並以一句類通全度：「尸羅波羅蜜為首，如檀波羅蜜說，餘四波羅蜜亦如是。」

之下一分，是論主逐句隨釋上文，而於要害處自設問答。起處第一問即問經文之重出：既已說不具足菩薩道則不得菩提，須菩提何以更問？答在問之分際——所疑不在能不能得，在「云何具足菩薩道」。於是照明一名得其定義：「方便力者，不決定得是布施等三事，亦不離是三事，行檀波羅蜜；是時，照明菩薩道。」而後一句判定全品：「照明、具足是一義。」兩邊之過亦隨之而明：「若菩薩決定得布施等三事，直墮常顛倒、取相著法等過罪；若不得是三事，則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道。」離此二邊者，其行處是雙依——「因空捨是施等假名字虛誑法，因諸法實相離是著空無施者、無受者」，而其量則以果地為準：「如阿耨多羅三藐三菩提相，觀是布施亦爾無異。如是布施名為具足。」不壞不隨一節，論主分作四重釋，一重比一重深：「色不壞者，不言是色無常，不言是色空無所有，是名不壞色。」「不隨色者，不如眼見色取相生著。」次不說色之常無常苦樂，因「常、無常等皆非色實相」；次不說色之根本從世性、從微塵、從大自在天、從時而來，亦不說自然生、無因無緣而強生——四重掃盡，總之曰「如是等名為不隨、不壞」。而其所以，論主歸於一句因緣法：「是色從一切四大和合，假名為色；是中無定一法名為色」，故「從因緣和合生故，即是無性；若無性，即是性空」。無取一節之收語尤峻：「無取尚不可得，何況般若等諸法！一切法無性故。」其下釋幻師說法，論主先補一層經所未明之心地：「菩薩自立如幻師，種種神通變化，說法度人，如幻所作，無憎無愛，等心說法」——如幻所作者，故其說法無憎無愛。次一番問答最須細看：六波羅蜜之外更有何法為勝，何以說更為說勝法？論主之分判在於初後——此處所說之施戒等「不說波羅蜜」，乃是為慳者說施、為癡者說慧之世間善法，是「諸佛、菩薩法，有初、有後」之初；而勝法者，「一切聖人所行法，名為聖法；出三界生死，名為出法」。所以不說天上福樂之報者，亦有其故：「但眾生意劣故，自取小乘」。二諦一節，論主說得最平：「菩薩住二諦中，為眾生說法，不但說空、不但說有；為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」曠大心一節，論主以市買為況：「如人市買，必須交易；大心人則不然。」大心人所以不然，因其「無所依止而能發大莊嚴」；而畢竟空中作莊嚴之奇，論主歎之曰「是為希有」，並以一喻收之：「譬如人虛空中種樹，樹葉花果，多所利益。」佛之可與答亦被分為兩面：「舍利弗難是空故，佛亦答、亦可——以其說空故可，以其難空故答」；所答者，即「先有今無」之過——「過罪者，所謂令眾生入無餘涅槃，永滅色等一切法」。經中幻師之喻，論主於此逐物配定：「幻師即是菩薩，幻師所作園林、廬觀即是六波羅蜜等度眾生法，幻師所作象馬、男女即是菩薩所度眾生」，而其病處亦一語道破：「若幻師以所幻作事為實，於所幻人求其恩惠，即是狂人！」隨即有人以喻難喻：幻法呪術實有而所幻者虛，今眾生空、菩薩亦空，喻何得成？論主之答有兩節，一節破其所立之不對等——「眾生異名，名為幻師，幻師實無」，二節立譬喻之通則：「取其少許相似處為喻，何以盡取為難？」並以師子喻王為證：師子於獸中無畏，王於群下自在無難，故取以為喻，「復何可責四腳負毛為異也？」

之下一分後半，隨經文之廣說而逐節釋其所以。須菩提再問成就眾生之道，論主先解其何以更問：「須菩提雖知菩薩道，以中說甚深性空故，聽者生疑，是故發問。」教令莫著布施者，其所以在一條由樂生慢、由慢破善之鏈：「眾生以布施生貴樂處，貴樂因緣故生我憍慢，我憍慢增長故破善法，破善法故墮三惡道」。何以自行在教他之先？論主給三重：一則免人詰其言行不副，「是故菩薩先自布施」；二則「菩薩深愛善法，布施是初門」；三則慈悲雖大而力有所不及，「以慈悲心雖大，而不能充滿眾生，是故先行布施，令其心濡，可以引導」。隨喜他人行施之心亦被說得極親切：「如慈父見子行善，心則歡喜。」何以世世作轉輪聖王？此中有一段生處之揀擇：「菩薩多生欲界」，因「以無色界中無形故，不可教化；色界中多味著禪定樂，無厭惡心故難化」，亦不生欲天，因「著妙五欲多故難化」；人中可化，故受轉輪王身而以四事攝眾。破戒一節，論主先分其二：「一者、持戒因緣不具足故，如貧窮人，飢寒急故作賊；二者、持戒因緣雖具足，以習惡心故，好行惡事。」經中所對治者是前一種，故補其乏而戒自立，此名「因布施生戒」。息瞋一節，設一問極貼實情：貧乏者給之可以不瞋，而人不稱意之瞋，給之何益？答語轉出一物一定：「以如意珠施之，則使人皆稱意」，其所以「珠之威德故，人無瞋者」，並取行者之定心為比——「如行者入慈三昧故，人無瞋者」。其下論主又補一層理上之對治：所瞋之因緣皆虛誑無定，「汝莫以虛誑無實事故，而受大罪！」為證此理，論中插一段極平常之事：山中佛圖有一空房，以鬼惱人故眾皆捨去；先後兩客僧各自恃力入住，「小鬼何所能？我能伏之！」夜闇之中，後來者打戶求入，「先入者謂為是鬼，不為開戶」，於是內外相拒，各盡其力而熟打，「至明旦相見，乃是故舊同學，各相愧謝」，而旁人「眾人雲集，笑而怪之」。喻之所指，論主接著點明：「眾生亦如是，五眾無我、無人，空取相致鬪諍；若支解在地，但有骨肉，無人、無我。」人身難得一節，論主逐難列之：地獄之燒炙屠割、畜生之共相殘害、餓鬼之飢渴熱惱皆不可化；「若生長壽天，千萬佛過，著禪定味故，皆不覺知」；生邊地者雖是人身而愚不可教；「雖生中國，或六情不具、或四支不完、或盲聾瘖啞、或不識義理」；乃至諸根通利而「深著邪見、言無罪福，不可教化」。末後三問收束全論：住檀中已次第行五度，何以復說六波羅蜜？答「上一度中次第具足五，今則一時總說」，且「先但說六波羅蜜，今通說三十七品及諸道果」。三十七品既從心出，因緣如何可與人？答語落在極具體之物上：「菩薩供給坐禪者衣服、飲食、醫藥、法杖、禪毱、禪鎮，令得好師教照，令得好弟子受化；與骨人令觀，與禪經，令人為說禪法」——心法不可授，而助其修心之緣可與。末說摩訶衍法之轉手，取物者亦被告以同一句：「是布施性皆空，汝等莫著是施及以果報。」全論收於一句次第：「眾生得是性空，漸漸得阿耨多羅三藐三菩提，入無餘涅槃。」

兩分之別，一言可斷：之上是經列其行，之下是論釋其所以。之上所列者皆可指之事——不得三事而行施，教人持戒忍辱精進禪定智慧，作轉輪王而四事攝眾，以供養具令修道品，以己物令其轉施；之下所釋者皆不可指之理——何以照明即是具足，何以性無而不壞不隨，何以無取而猶有所學，何以二諦說法而無所得過，何以畢竟空中猶可作大莊嚴。兩分之間亦有一線貫串，即「方便」二字。之上之方便在事上見：佛答具足菩薩道，開口便是「以方便力故」；其後說法無一處不是方便——見慳而說施，見瞋而說忍，見懈怠而問其少何因緣，見亂心而與之作因緣。之下之方便則在理上定：「不決定得是布施等三事，亦不離是三事」——不決定得，故不成常見；不離三事，故不成斷見。方便不是權宜之計，是兩邊之間那一條實路；離了它，行盡法數仍不名具足，所以全品之名不立在六度之上，立在照明二字上。又有一事兩分各說一邊，最可對讀，即幻師之喻。經中之幻師說在受者一邊：所幻之人不得飽滿，故度生而無眾生可度；論中之幻師轉說在能幻者一邊：幻師若以所幻為實而求其恩惠，即是狂人。一喻兩用，合成一義——所度既虛，能度亦不應立功。

因此，讀此品之每一段時，至少可問三層。其一，這一句所遮者是常邊還是斷邊——全品之語幾乎句句成對：不得三事而又不遠離三事，不壞色而又不隨色，不取而又有所學，眾生不可得而又住二諦說法。凡讀到一句掃蕩之語而覺爽快時，先問它的對句在哪裡；論主已先立好防線：偏一邊則「直墮常顛倒、取相著法等過罪」，偏另一邊則「則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道」。其二，這一段所說的是自行還是化他——之上後半一大段全是化他之事，而其起手處卻全在自行：自布施而後教施，自持戒忍辱而後教人，所與之物是自己長夜所集。故凡見一段度生之文，先看菩薩自身先做了什麼；論主說得最白之一句是慈悲亦須有具體之手——「以慈悲心雖大，而不能充滿眾生，是故先行布施，令其心濡，可以引導」。其三，我今力微，此品於我何用——正在那些極瑣碎之物上。此品之所以罕見，在於它把方便二字一路說到衣服、飲食、醫藥、法杖、禪毱、禪鎮，說到補人乏短而後其戒可立，說到給人所須而後其瞋可息，說到一顆如意珠、一具骨人、一卷禪經。乃至那一段兩僧空房互打之事，也不過是把「空取相致鬪諍」一句放在最日常之處讓人認得。順著一經一論讀下去，終會落回開卷那一句上：行仍是那一行，所差者只是行時那一分明——「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜」；而此一分明既得，其名即是具足，其果即是「成就眾生、淨佛國土」。

依原論次序讀下去

Overview

The question with which "Illumination" opens drives the numbered dharmas listed in all the preceding chapters together into one narrow place. The six perfections, the eighteen emptinesses, the thirty-seven dharmas that aid the path, the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas—the dharmas having been listed out in full, what Subhūti doubts lies not in how many or how few the dharmas are: if, having practised all these dharmas to the full, one 「不具足菩薩道，不能得阿耨多羅三藐三菩提」 tr. "does not make complete the bodhisattva path, he cannot obtain anuttarā samyaksaṃbodhi", then 「菩薩摩訶薩當云何具足菩薩道，能得阿耨多羅三藐三菩提？」 tr. "How should the bodhisattva-mahāsattva make complete the bodhisattva path, so as to be able to obtain anuttarā samyaksaṃbodhi?" The Buddha's answer does not set up a separate dharma; it only adds one measure at the time of practising the dharmas: 「以方便力故，行檀波羅蜜，不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜，是則照明菩薩道。」 tr. "By reason of the power of skilful means he practises dānapāramitā, not finding the giving, not finding the giver, not finding the recipient, and also not being far from this dharma as he practises dānapāramitā: this is the illumination of the bodhisattva path." Within one sentence both ends are provided for: not finding the three things, one does not fall into grasping at marks; not being far from the three things, one does not fall into annihilation; the practice is still that same practice, yet the place where it is practised has already been illumined. The eye of the chapter's name is set up right here—illumination is not another kind of light; it is that one measure of light, falling to neither side, at the time of practising the dharmas; and the treatise-author gives this name its most direct verdict: 「照明、具足是一義。」 tr. "Illumination and completeness are one meaning." Illumination is precisely completeness; only once it is complete does one obtain awakening. The whole chapter, one sūtra and one treatise, stays within the single fascicle ninety-one and does not cross fascicles: the First Part is precisely this Sūtra ①, from Subhūti's raising the question up to abiding in śīlapāramitā and teaching and transforming beings, its first half being Śāriputra's four objections and the Buddha's four answers, its latter half the Buddha's extended account, by way of the single gate of dānapāramitā, of bringing beings to accomplishment; the Last Part is precisely this Treatise ①, the treatise-author explaining the text above sentence by sentence, with six rounds of question and answer interspersed, and laying down his brush with the simile of the two monks fighting each other in the empty room and with the question whether the causes and conditions of the thirty-seven limbs of the path can be given.

In the First Part, the first half is objection and answer. Śāriputra's addressing the Buddha appears here six times in all: four times it is an objection, once it asks the reason, once it is praise. The first objection asks about training: since it has been said that one practises prajñā by the power of skilful means, how is this prajñā to be trained in? The Buddha's answer is only a negation of two ‘not’s—「不壞色、不隨色」 tr. "does not destroy form and does not follow form"—and he himself states the reason for it: 「是色性無故不壞、不隨」 tr. "Because the nature of this form is non-existent, he does not destroy it and does not follow it". The second objection turns back over from precisely this reason: 「若諸法無自性可壞、可隨者，云何菩薩摩訶薩能習般若波羅蜜諸菩薩摩訶薩所學處？」 tr. "If dharmas have no self-nature that can be destroyed or can be followed, how can the bodhisattva-mahāsattva train in prajñāpāramitā, the place where all bodhisattva-mahāsattvas train?" Since there is no nature that can be destroyed or followed, does not this 「習」 tr. "training" fall into emptiness? The Buddha's answer does not rescue it on the side of training; it cuts it off on the side of grasping: 「若有一法可得，應當取；若不可得，何所取？」 tr. "If there were one dharma that could be found, he should grasp it; if it is unfindable, what would he grasp?" He extends this to the six perfections, to the five aggregates, to awakening, and on to 「是般若波羅蜜不可取相，乃至一切諸佛法不可取相」 tr. "this prajñāpāramitā cannot be grasped as a mark, and so on up to all the dharmas of the buddhas cannot be grasped as a mark"; and what is trained in is precisely this not grasping—「是名不取般若波羅蜜乃至佛法，是菩薩摩訶薩所應學」 tr. "this is named not grasping prajñāpāramitā and so on up to the dharmas of the Buddha; this is what the bodhisattva-mahāsattva should train in"—and even training is not allowed to leave a training in one's hand: 「學相亦不可得」 tr. "even the mark of training is unfindable". The third objection presses to the root of names and marks: 「若諸法無性、無實、無根、無本，云何知是凡夫人乃至是佛？」 tr. "If dharmas are without nature, without substance, without root, and without foundation, how is it known that this is an ordinary person, and so on up to this is a Buddha?" The Buddha does not answer directly but asks in return whether the form to which ordinary people cling 「有性、有實不？」 tr. "has nature, has substance?" and Śāriputra answers 「不也！世尊！但以顛倒心故。」 tr. "No! World-Honored One! It is only by reason of an inverted mind."—the names of ordinary person and sage are not divided upon the nature of dharmas but upon inversion and non-inversion; whereupon the Buddha, following this, establishes the bodhisattva's arousing of the mind: 「見諸法無性、無根本故，能發阿耨多羅三藐三菩提心。」 tr. "Because he sees that dharmas are without nature and without root, he can arouse the mind of anuttarā samyaksaṃbodhi." The fourth objection is the most perilous, pressing straight at the rightness of the one matter of delivering beings: since beings are without anything existent, to teach them giving and keeping morality and so on up to causing them to obtain the fruits—is that not with something to be attained? The Buddha answers 「無有所得過罪」 tr. "there is no fault of being with something to be attained", and the reasons for it are two: first, 「不得眾生，但空法相續故名為眾生」 tr. "he does not find beings; it is only that the continuity of empty dharmas is named a being", and second, 「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦」 tr. "the bodhisattva-mahāsattva abides in the two truths and teaches the Dharma for beings: worldly truth and the truth of the highest meaning"—the one who teaches the Dharma has himself first already taken his stand upon the two truths, so the Dharma taught does not become something attained, and what the listener hears does not become something attained either: 「今世吾我尚不可得，何況當得阿耨多羅三藐三菩提及所用法！」 tr. "I and self in this present life are still unfindable, how much less the anuttarā samyaksaṃbodhi to be obtained and the dharmas that are used!" The four objections having been exhausted, Śāriputra turns objection into praise: 「是菩薩摩訶薩心曠大！」 tr. "This bodhisattva-mahāsattva's mind is vast and great!" What he praises is precisely being able, in the place of nothing to be attained, to arouse the great oath—「無有法可得若一相、若異相、若別相，而能如是大誓莊嚴」 tr. "not one dharma is findable—whether one mark, or a different mark, or a specific mark—and yet he can thus take on the great adornment of the oath"—and following this he extends it to the end: 「眾生不縛不解；眾生不縛不解故，無垢無淨」 tr. "beings are neither bound nor released; because beings are neither bound nor released, they are without stain and without purity", and so on up to no deeds and no afflictions, and there should be no retribution. The Buddha approves his meaning and yet breaks one side again: 「若眾生先有後無，諸佛、菩薩則有過罪。」 tr. "If beings were first existent and afterwards non-existent, the buddhas and bodhisattvas would have fault."—emptiness is not something first existent that is now made non-existent; it is that 「今有佛、無佛，諸法相常住不異」 tr. "now, whether there is a Buddha or no Buddha, the marks of dharmas abide constantly and do not differ", that 「是諸法性常空」 tr. "the nature of these dharmas is ever empty"; precisely because the nature is empty from the first, at the time of arousing the mind there is not one dharma of which ‘I shall’ obtain it, and at the time of delivering beings there is not one being fixedly clinging who cannot get out—「但以眾生顛倒故著」 tr. "it is only by reason of beings' inversion that they cling". Here the sūtra text brings out its first simile: a conjurer conjures up hundreds of thousands of myriads of koṭi of people and gives them all kinds of food and drink until they are full, and himself cries aloud 「我得大福！我得大福！」 tr. "I have obtained great merit! I have obtained great merit!" and the Buddha asks 「是中有人食飲飽滿不？」 tr. "Within this, has anyone eaten and drunk and been made full?" The answer too is only a refusal of four Chinese characters—「不也！世尊！」 tr. "No! World-Honored One!" The arrangement is plainly there, yet not one person is truly filled; the bodhisattva's making complete the bodhisattva path, 「成就眾生、淨佛國土」 tr. "bringing beings to accomplishment and purifying buddha-lands", is likewise, and yet 「無眾生法可度」 tr. "there is no dharma of beings to be delivered".

In the latter half of the First Part, the questioner changes and the topic changes too. Subhūti asks: 「何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、淨佛國土？」 tr. "What is the path of the bodhisattva-mahāsattva? Does the bodhisattva, practising this path, become able to bring beings to accomplishment and purify buddha-lands?" What the Buddha answers is still the old dharmas—from the first arousing of intent onward he practises the six perfections and so on up to the eighteen unshared dharmas; and what he expounds at length below takes only the first perfection among the six perfections, speaking to the very end of a single dānapāramitā. First he speaks of giving without clinging to giving: the bodhisattva himself gives and also teaches people to give, and the very first sentence of his teaching is 「諸善男子！汝等莫著布施！」 tr. "Good men! Do not cling to giving!" The reason for this is 「汝著布施故當更受身，受身故多受眾苦」 tr. "because you cling to giving, you will receive a body again; because of receiving a body, you will receive much suffering"; and the three wheels of giving are from the first empty of self-nature, 「是性空法不可取，不可取相是性空」 tr. "this dharma of the emptiness of nature cannot be grasped, and the mark of what cannot be grasped is the emptiness of nature", so he concludes it saying 「無所得檀波羅蜜是名為檀波羅蜜」 tr. "dānapāramitā with nothing to be attained is named dānapāramitā". Next he speaks of the fruit of giving and of the gathering within the fruit: having given, he is born into a great clan, and so on up to becoming a wheel-turning sage king, yet the royal position is not for his own enjoyment; it is 「以四事攝取眾生」 tr. "gathering in beings with the four things"—「布施、愛語、利行、同事」 tr. "giving, kind speech, beneficial action, and shared endeavour"; having gathered them in, he little by little causes them to abide in morality, abide in meditation, abide in the limbs of the path, and on to obtaining the fruits, and with one exceedingly plain sentence he urges them to arouse the great mind: 「是阿耨多羅三藐三菩提易得耳！」 tr. "This anuttarā samyaksaṃbodhi is simply easy to obtain!" Why say it is easy? 「無有定法眾生所著處，但顛倒故眾生著」 tr. "There is not one fixed dharma that is a place where beings cling; it is only by reason of inversion that beings cling"—what is broken is false from the first, so it is not hard to break. Then he speaks of the mind of giving within the royal position: seeing a beggar, he thinks 「我不為餘事故受轉輪聖王果，但為利益一切眾生故」 tr. "I have not received the fruit of a wheel-turning sage king for any other matter; it is only for the sake of benefiting all beings", and thereupon gives all that he has: 「此是汝物，汝自取之，莫有所難，我無所惜！」 tr. "This is your thing; take it yourself, do not hesitate, I begrudge nothing!" And his compassion too does not grasp at a fixed mark of beings—「亦不得實定眾生相，但有假名故可說是眾生；是名字亦空，如嚮聲，實不可說相」 tr. "nor does he find a real, fixed mark of beings; it is only because there is a provisional name that one can speak of beings; this name too is empty, like the sound of an echo, and its mark is in truth unspeakable"—and so what he gives up has no bounds: 「於眾生中無所惜，乃至不惜自身肌肉，何況外物！」 tr. "Among beings he begrudges nothing, even to not begrudging the flesh of his own body, how much less outer things!" The five rounds below are all the single gate of abiding in dāna gathering in the other perfections: seeing people break morality, he says 「汝等來持戒，我當供給汝等，令無乏短」 tr. "Come and keep morality; I shall supply you, so that you have no lack or shortage", making up their lack, after which their morality can be kept; seeing people angry and vexed, he first gives them what they need, and afterwards tells them the falseness of what they are angry at—「一切法中無有堅實，汝等所瞋，是因緣空無堅實，皆從虛妄憶想生，汝無有根本」 tr. "Within all dharmas there is nothing firm and substantial; that at which you are angry—its causes and conditions are empty and without firm substance; they are all born from false recollection and imagining; you have no root"—and urges them by the difficulty of obtaining a human body: 「佛世難值、人身難得，汝等莫失好時！若失好時，則不可救。」 tr. "The age of a Buddha is hard to meet, a human body is hard to obtain; do not lose the good time! If you lose the good time, you cannot be saved." Seeing people lazy, he asks the reason and gets the one answer 「因緣少故」 tr. "Because our causes and conditions are few", and then promises them 「我當令汝因緣具足」 tr. "I shall make your causes and conditions complete"; seeing people scattered in mind, he says 「我當與汝等作因緣，以是因緣故，令汝心不隨覺觀，亦不馳散」 tr. "I shall make causes and conditions for you; by reason of these causes and conditions, your minds will not follow initial and sustained thought, nor run off scattered"; seeing people deluded, he gives them the means of seeking wisdom, and yet the reflection he teaches still returns to unfindability—when reflecting on prajñā, is there any dharma to be found, whether self, beings, or on to the fruits and the paths? Reflecting thus, then 「於般若波羅蜜中，無有法可得可著處」 tr. "within prajñāpāramitā there is no dharma that can be found, no place that can be clung to", whereupon he does not see arising and ceasing, stain and purity, and does not discriminate the six destinies or the worthies and sages. At the very end he goes one layer further: with the requisites of offering he enables people to cultivate the thirty-seven dharmas that aid the path, and further passes on from his own hand the things he himself has accumulated, causing them to become donors themselves: 「汝當以是攝取眾生，汝等長夜利益安樂」 tr. "you should gather in beings with these, and through the long night you will have benefit, ease, and happiness", taking them 「如己物無異」 tr. "as no different from your own things"; within a single giving, the recipient thus turns into a giver. The First Part closes with the passage on abiding in śīlapāramitā and teaching and transforming beings, and with one sentence carries the pattern through to all the perfections: 「尸羅波羅蜜為首，如檀波羅蜜說，餘四波羅蜜亦如是。」 tr. "With śīlapāramitā as the head, it is as was said of dānapāramitā; the other four pāramitās are likewise."

The Last Part is the treatise-author explaining the text above sentence by sentence, and at the vital points setting up questions and answers of his own. The very first question at the start asks about the repetition in the sūtra text: since it has already been said that if one does not make complete the bodhisattva path one does not obtain awakening, why does Subhūti ask again? The answer lies in the scope of the question—what he doubts lies not in whether one can obtain it or not, but in 「云何具足菩薩道」 tr. "how one makes complete the bodhisattva path". Thereupon the name illumination obtains its definition: 「方便力者，不決定得是布施等三事，亦不離是三事，行檀波羅蜜；是時，照明菩薩道。」 tr. "The power of skilful means is this: not definitely finding the three things of giving and the rest, and yet not parting from these three things, he practises dānapāramitā; at that time, this is the illumination of the bodhisattva path." And then one sentence settles the whole chapter: 「照明、具足是一義。」 tr. "Illumination and completeness are one meaning." The faults of the two sides become clear along with it: 「若菩薩決定得布施等三事，直墮常顛倒、取相著法等過罪；若不得是三事，則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道。」 tr. "If the bodhisattva definitely finds the three things of giving and the rest, he falls straight into the inversion of permanence, grasping at marks, clinging to dharmas, and the other faults; if he does not find these three things, he falls to the side of annihilation, clings to emptiness, and gives rise again to wrong views and the other afflictions, and so parts from the bodhisattva path." For one who is free of these two sides, the place where he practises is a twofold reliance—「因空捨是施等假名字虛誑法，因諸法實相離是著空無施者、無受者」 tr. "because of emptiness he gives up giving and the rest, which are false and deceptive dharmas of provisional names; because of the real mark of all dharmas he parts from this clinging to emptiness that holds there is no giver and no recipient"—and its measure takes the ground of the fruit as the standard: 「如阿耨多羅三藐三菩提相，觀是布施亦爾無異。如是布施名為具足。」 tr. "As the mark of anuttarā samyaksaṃbodhi is, so he contemplates this giving too, without difference. Giving such as this is named complete." The section on not destroying and not following the treatise-author divides into four layers of explanation, each layer deeper than the last: 「色不壞者，不言是色無常，不言是色空無所有，是名不壞色。」 tr. "Not destroying form means not saying that this form is impermanent, not saying that this form is empty and without anything existent; this is named not destroying form." 「不隨色者，不如眼見色取相生著。」 tr. "Not following form means not, as the eye sees form, grasping at marks and giving rise to clinging." Next, he does not speak of form as permanent or impermanent, as suffering or happiness, because 「常、無常等皆非色實相」 tr. "permanence, impermanence, and the rest are all not the real mark of form"; next, he does not say that the root of form comes from the nature of the world, from atoms, from the Great Sovereign Heaven, or from time, nor does he say that it arises spontaneously or is forcibly born without cause and without condition—the four layers sweeping it all away, he sums it up: 「如是等名為不隨、不壞」 tr. "things such as these are named not following and not destroying". And the reason for it the treatise-author brings back to one sentence on the dharma of causes and conditions: 「是色從一切四大和合，假名為色；是中無定一法名為色」 tr. "this form is provisionally named form from the coming together of all the four elements; within it there is no fixed single dharma named form", and so 「從因緣和合生故，即是無性；若無性，即是性空」 tr. "because it arises from the coming together of causes and conditions, it is without nature; if it is without nature, it is the emptiness of nature". The closing words of the section on not grasping are especially steep: 「無取尚不可得，何況般若等諸法！一切法無性故。」 tr. "Not grasping itself is unfindable, how much less prajñā and the other dharmas! Because all dharmas are without nature." Below this, explaining the conjurer's teaching of the Dharma, the treatise-author first supplies a layer of the mind-ground that the sūtra had not made clear: 「菩薩自立如幻師，種種神通變化，說法度人，如幻所作，無憎無愛，等心說法」 tr. "the bodhisattva sets himself up like a conjurer, and with various supernormal powers and transformations teaches the Dharma and delivers people, like what is made by conjuring, without hatred and without love, teaching the Dharma with an equal mind"—being like what is made by conjuring, his teaching of the Dharma is therefore without hatred and without love. The next round of question and answer most needs careful looking at: beyond the six perfections, what dharma is there that is superior, and why does it say that he further teaches a superior dharma? The treatise-author's discrimination lies in the initial and the later—the giving, morality, and the rest spoken of here 「不說波羅蜜」 tr. "are not spoken of as pāramitā", but are the worldly wholesome dharmas of teaching giving to the stingy and wisdom to the deluded, the initial part of 「諸佛、菩薩法，有初、有後」 tr. "the Dharma of the buddhas and bodhisattvas has an initial part and a later part"; while the superior dharma is this: 「一切聖人所行法，名為聖法；出三界生死，名為出法」 tr. "the dharma practised by all the sages is named the holy Dharma; going forth from birth and death in the three realms is named the dharma of going forth". That the retribution of blessings and happiness in the heavens is not spoken of also has its reason: 「但眾生意劣故，自取小乘」 tr. "only because beings' resolve is low, they themselves take up the Small Vehicle". The section on the two truths the treatise-author tells most plainly: 「菩薩住二諦中，為眾生說法，不但說空、不但說有；為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」 tr. "The bodhisattva abides in the two truths and teaches the Dharma for beings, not teaching emptiness alone and not teaching existence alone; for beings who love and cling he teaches emptiness; for beings who grasp at marks and cling to emptiness he teaches existence; in the two places of existence and non-existence he is stained by neither." The section on the vast and great mind the treatise-author illustrates by trading in the market: 「如人市買，必須交易；大心人則不然。」 tr. "As when a person buys in the market, there must be an exchange; the person of great mind is not so." The reason the person of great mind is not so is that 「無所依止而能發大莊嚴」 tr. "taking support in nothing, he is able to arouse the great adornment"; and the marvel of making adornment within ultimate emptiness the treatise-author exclaims over, saying 「是為希有」 tr. "this is rare", and closes it with a simile: 「譬如人虛空中種樹，樹葉花果，多所利益。」 tr. "It is as a person plants a tree in space, and the tree's leaves, flowers, and fruit give much benefit." The Buddha's approving and answering is also divided into two sides: 「舍利弗難是空故，佛亦答、亦可——以其說空故可，以其難空故答」 tr. "Because Śāriputra raised a difficulty against this emptiness, the Buddha both answers him and approves him—he approves him because he speaks of emptiness, and answers him because he raises a difficulty against emptiness"; what he answers is the fault of 「先有今無」 tr. "existing before and not existing now"—「過罪者，所謂令眾生入無餘涅槃，永滅色等一切法」 tr. "the fault is this: causing beings to enter nirvāṇa without remainder, forever extinguishing form and all dharmas". The simile of the conjurer in the sūtra the treatise-author here matches item by item: 「幻師即是菩薩，幻師所作園林、廬觀即是六波羅蜜等度眾生法，幻師所作象馬、男女即是菩薩所度眾生」 tr. "the conjurer is precisely the bodhisattva; the gardens, huts, and pavilions that the conjurer makes are the six perfections and the other dharmas for delivering beings; the elephants, horses, men, and women that the conjurer makes are the beings whom the bodhisattva delivers", and the place of its sickness he too lays bare in a word: 「若幻師以所幻作事為實，於所幻人求其恩惠，即是狂人！」 tr. "If the conjurer takes the things he has conjured as real and seeks favour from the people he has conjured, he is a madman!" At once someone uses the simile to object to the simile: the dharma of conjuring and spell-craft really exists while what is conjured is unreal; now beings are empty and the bodhisattva too is empty, so how can the simile hold? The treatise-author's answer has two sections: the first breaks the lack of parity in what the objector sets up—「眾生異名，名為幻師，幻師實無」 tr. "another name for beings is conjurer; the conjurer really does not exist"; the second establishes the general rule of similes: 「取其少許相似處為喻，何以盡取為難？」 tr. "Taking only a little point of likeness in it as the simile—why take the whole of it to make a difficulty?" And he takes the simile of a lion for a king as proof: the lion among the beasts is fearless, the king among his subjects is sovereign and without difficulty, so it is taken as a simile—「復何可責四腳負毛為異也？」 tr. "Why then must one find fault over the difference of four legs and the bearing of fur?"

In the latter half of the Last Part, following the sūtra's extended account, he explains section by section the reasons for it. Subhūti asks again about the path of bringing beings to accomplishment, and the treatise-author first explains why he asks again: 「須菩提雖知菩薩道，以中說甚深性空故，聽者生疑，是故發問。」 tr. "Though Subhūti knew the bodhisattva path, because the very deep emptiness of nature is spoken of within it and those who listen will give rise to doubt, he therefore asked." The reason for teaching them not to cling to giving lies in a chain by which happiness gives birth to pride and pride destroys the good: 「眾生以布施生貴樂處，貴樂因緣故生我憍慢，我憍慢增長故破善法，破善法故墮三惡道」 tr. "because of giving, beings are born in places of nobility and happiness; because of the causes and conditions of nobility and happiness they give rise to the pride of self and to arrogance; because the pride of self and arrogance increase, they destroy wholesome dharmas; because they destroy wholesome dharmas, they fall into the three evil destinies". Why does practising oneself come before teaching others? The treatise-author gives three layers: first, to spare himself people's reproach that his words and deeds do not match, 「是故菩薩先自布施」 tr. "therefore the bodhisattva first himself gives"; second, 「菩薩深愛善法，布施是初門」 tr. "the bodhisattva deeply loves wholesome dharmas, and giving is the first gate"; third, kindness and compassion, though great, have a power that does not reach everywhere, 「以慈悲心雖大，而不能充滿眾生，是故先行布施，令其心濡，可以引導」 tr. "though the mind of kindness and compassion is great, it cannot fill all beings; therefore he first practises giving, so that their minds become soft and they can be guided". The mind of rejoicing at others' practising giving is also told most intimately: 「如慈父見子行善，心則歡喜。」 tr. "As a kind father, seeing his son do good, is glad at heart." Why is he a wheel-turning sage king life after life? Here there is a choosing among places of birth: 「菩薩多生欲界」 tr. "the bodhisattva is mostly born in the desire realm", because 「以無色界中無形故，不可教化；色界中多味著禪定樂，無厭惡心故難化」 tr. "in the formless realm there is no shape, so they cannot be taught and transformed; in the form realm they mostly relish the pleasure of meditative concentration and have no mind of aversion, so they are hard to transform", nor is he born among the gods of the desire realm, because they are 「著妙五欲多故難化」 tr. "hard to transform because they cling too much to the wonderful five desires"; among humans they can be transformed, so he receives the body of a wheel-turning king and gathers in the multitude with the four things. The section on breaking morality the treatise-author first divides into two: 「一者、持戒因緣不具足故，如貧窮人，飢寒急故作賊；二者、持戒因緣雖具足，以習惡心故，好行惡事。」 tr. "The first is because the causes and conditions for keeping morality are not complete, as poor people, pressed by hunger and cold, become thieves; the second is that, though the causes and conditions for keeping morality are complete, because of a mind habituated to evil they like to do evil things." What the sūtra treats is the former kind, so when the lack is made up, morality stands of itself; this is named 「因布施生戒」 tr. "morality born from giving". The section on calming anger sets up a question very close to the facts: the poor and needy can be kept from anger by giving to them, but for the anger at people who do not suit one's wishes, what use is giving? The answer brings out one thing and one concentration: 「以如意珠施之，則使人皆稱意」 tr. "giving him a wish-fulfilling jewel can make every person suit his wishes", the reason being 「珠之威德故，人無瞋者」 tr. "because of the majestic virtue of the jewel, people have no anger", and he takes the practitioner's concentrated mind as comparison—「如行者入慈三昧故，人無瞋者」 tr. "as when a practitioner enters the samādhi of kindness, people have no anger". Below this the treatise-author further supplies a counter-measure on the side of principle: the causes and conditions of anger are all false, deceptive, and indefinite—「汝莫以虛誑無實事故，而受大罪！」 tr. "Do not, for the sake of false, deceptive, and unreal things, receive great sin!" To prove this principle, the treatise inserts a quite ordinary affair: in a Buddhist monastery in the mountains there was an empty room, which, because a ghost harassed people there, everyone had abandoned; two guest monks, one after the other, each relying on his own strength, went in to stay: 「小鬼何所能？我能伏之！」 tr. "What can a little ghost do? I can subdue it!" In the dark of night the one who came later knocked at the door seeking to enter; 「先入者謂為是鬼，不為開戶」 tr. "the one who had gone in first took him for the ghost and did not open the door to him", whereupon inside and outside resisted each other, each using his full strength and fighting fiercely; 「至明旦相見，乃是故舊同學，各相愧謝」 tr. "when they saw each other the next morning, they were after all old fellow-students, and each apologised to the other in shame", while as for the bystanders, 「眾人雲集，笑而怪之」 tr. "the people gathered round like clouds, laughing and finding it strange". What the simile points to the treatise-author then makes plain: 「眾生亦如是，五眾無我、無人，空取相致鬪諍；若支解在地，但有骨肉，無人、無我。」 tr. "Beings are likewise: the five aggregates are without self and without person, and vainly grasping at marks leads to fighting and strife; if the body is dismembered upon the ground, there are only bones and flesh, without person and without self." The section on the difficulty of obtaining a human body the treatise-author lists difficulty by difficulty: the burning, roasting, butchering, and cutting of the hells, the mutual harming and killing of the animals, the hunger, thirst, heat, and vexation of the hungry ghosts—none of these can be transformed; 「若生長壽天，千萬佛過，著禪定味故，皆不覺知」 tr. "if one is born in the heavens of long life, thousands of myriads of buddhas pass by, and because he clings to the flavour of meditative concentration, he is wholly unaware and does not know"; those born in a border land, though they have human bodies, are dull and cannot be taught; 「雖生中國，或六情不具、或四支不完、或盲聾瘖啞、或不識義理」 tr. "though born in the Middle Country, some lack the six faculties, some have the four limbs incomplete, some are blind, deaf, mute, and dumb, some do not recognise meaning"; and so on up to those whose faculties are penetrating and keen and who yet 「深著邪見、言無罪福，不可教化」 tr. "cling deeply to wrong views and say there is no sin and no merit, and cannot be taught and transformed". The last three questions bring the whole treatise section to a close: abiding in dāna, he has already practised the five perfections in sequence, so why speak again of the six perfections? The answer: 「上一度中次第具足五，今則一時總說」 tr. "above, within one perfection the five were made complete in sequence; now they are spoken of all together at one time", and 「先但說六波羅蜜，今通說三十七品及諸道果」 tr. "earlier only the six perfections were spoken of; now the thirty-seven limbs of the path and the fruits of the paths are spoken of throughout". Since the thirty-seven limbs of the path come forth from the mind, how can their causes and conditions be given to people? The answer lands on exceedingly concrete things: 「菩薩供給坐禪者衣服、飲食、醫藥、法杖、禪毱、禪鎮，令得好師教照，令得好弟子受化；與骨人令觀，與禪經，令人為說禪法」 tr. "the bodhisattva supplies those who sit in meditation with clothing, food and drink, medicine, a Dharma staff, a meditation ball, and a meditation prop, so that they can get a good teacher to instruct and look after them, and so that they can get good disciples to receive their transformation; he gives them a skeleton so that they may contemplate it, gives them the meditation scriptures, and asks people to expound the dharma of meditation for them"—the dharmas of the mind cannot be handed over, but the conditions that help in cultivating the mind can be given. Last he speaks of the passing on from hand to hand of the dharma of the Mahāyāna, and those who take the things are also told the same sentence: 「是布施性皆空，汝等莫著是施及以果報。」 tr. "The nature of this giving is all empty; do not cling to this giving or to its retribution." The whole treatise section closes with one sentence of sequence: 「眾生得是性空，漸漸得阿耨多羅三藐三菩提，入無餘涅槃。」 tr. "Beings, obtaining this emptiness of nature, little by little obtain anuttarā samyaksaṃbodhi and enter nirvāṇa without remainder."

The difference between the two parts can be settled in a word: the First Part is the sūtra listing the practices; the Last Part is the treatise explaining their reasons. What the First Part lists are all matters that can be pointed to—practising giving without finding the three things, teaching people keeping morality, patience, vigour, meditative concentration, and wisdom, becoming a wheel-turning king and gathering in the multitude with the four things, using the requisites of offering to cause them to cultivate the limbs of the path, using one's own things to cause them to give them on in turn; what the Last Part explains are all principles that cannot be pointed to—why illumination is precisely completeness, why with the nature non-existent one neither destroys nor follows, why without grasping there is still something to be trained in, why teaching the Dharma by the two truths is without the fault of something to be attained, why within ultimate emptiness one can still make the great adornment. Between the two parts there is also one thread strung through, namely the two Chinese characters 「方便」 tr. "skilful means". The skilful means of the First Part is seen in matters: when the Buddha answers about making complete the bodhisattva path, his opening words are 「以方便力故」 tr. "by reason of the power of skilful means"; afterwards, in teaching the Dharma there is not one place that is not skilful means—seeing stinginess he teaches giving, seeing anger he teaches patience, seeing laziness he asks what causes and conditions they lack, seeing a scattered mind he makes causes and conditions for them. The skilful means of the Last Part is settled in principle: 「不決定得是布施等三事，亦不離是三事」 tr. "not definitely finding the three things of giving and the rest, and yet not parting from these three things"—not definitely finding them, it does not become the view of permanence; not parting from the three things, it does not become the view of annihilation. Skilful means is not a makeshift expedient; it is that one real road between the two sides; apart from it, practising all the numbered dharmas to the full is still not named complete, and that is why the name of the whole chapter is not set up upon the six perfections but upon the two Chinese characters of ‘illumination’. There is also one matter of which the two parts each tell one side, most worth reading against each other, namely the simile of the conjurer. The conjurer in the sūtra is told from the side of the recipients: the people conjured are not filled, so beings are delivered and yet there are no beings to be delivered; the conjurer in the treatise is turned round to be told from the side of the one who conjures: if the conjurer takes what he has conjured as real and seeks favour from it, he is a madman. One simile with two uses, together making one meaning—what is delivered being unreal, the one who delivers should not set up merit for himself either.

Therefore, in reading each section of this chapter, one can ask at least three layers. First, does what this sentence negates belong to the side of permanence or to the side of annihilation—almost every sentence of the whole chapter comes in pairs: not finding the three things and yet not being far from the three things, not destroying form and yet not following form, not grasping and yet having something to train in, beings being unfindable and yet abiding in the two truths to teach the Dharma. Whenever one reads a sentence that sweeps everything away and finds it exhilarating, first ask where its paired sentence is; the treatise-author has already set up the line of defence beforehand: leaning to one side, 「直墮常顛倒、取相著法等過罪」 tr. "he falls straight into the inversion of permanence, grasping at marks, clinging to dharmas, and the other faults"; leaning to the other side, 「則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道」 tr. "he falls to the side of annihilation, clings to emptiness, and gives rise again to wrong views and the other afflictions, and so parts from the bodhisattva path". Second, is what this section speaks of practice for oneself or the transforming of others—the great passage of the latter half of the First Part is entirely matters of transforming others, yet where it sets its hand is entirely practice for oneself: he himself gives and then teaches giving, keeps morality and patience himself and then teaches others, and the things he gives are what he himself has accumulated through the long night. So whenever one sees a passage on delivering beings, first look at what the bodhisattva himself has done first; the sentence the treatise-author states most plainly is that kindness and compassion too must have concrete hands—「以慈悲心雖大，而不能充滿眾生，是故先行布施，令其心濡，可以引導」 tr. "though the mind of kindness and compassion is great, it cannot fill all beings; therefore he first practises giving, so that their minds become soft and they can be guided". Third, my strength now being slight, what use is this chapter to me—precisely in those most trivial things. What makes this chapter rare is that it carries the two characters ‘skilful means’ all the way to clothing, food and drink, medicine, a Dharma staff, a meditation ball, and a meditation prop; to making up people's lack and only then can their morality stand; to giving people what they need and only then can their anger be calmed; to one wish-fulfilling jewel, one skeleton, one scroll of meditation scripture. Even that episode of the two monks fighting each other in the empty room is no more than setting the one sentence 「空取相致鬪諍」 tr. "vainly grasping at marks leads to fighting and strife" in the most everyday place, so that people may recognise it. Reading on along the one sūtra and one treatise, one will in the end fall back upon that sentence at the opening of the chapter: the practice is still that same practice, and what differs is only that one measure of light at the time of practice—「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜」 tr. "not finding the giving, not finding the giver, not finding the recipient, and also not being far from this dharma as he practises dānapāramitā"; and once this one measure of light is obtained, its name is precisely completeness, and its fruit is precisely 「成就眾生、淨佛國土」 tr. "bringing beings to accomplishment and purifying buddha-lands".

Reading On in the Order of the Treatise

本品 2 葉Chapter contents · 2

義疏 · 承衍Exposition · Further Resonances

承衍

〈照明品〉之所承，在前品已把度生之理說盡而未及說行。前品〈實際品〉所辨者，是眾生際與實際之不異——「實際、眾生際不異，以是故，菩薩摩訶薩為利益眾生故行般若波羅蜜」；其所立之難亦最緊，若實際即是眾生際，則建立眾生於實際，豈非「建立自性於自性」？佛之答已先把本品之關鍵詞拈出：「菩薩摩訶薩行般若波羅蜜時，以方便力故」，而終歸於「實際亦不異眾生際，實際、眾生際無二無別」——方便二字自彼品立，而彼品所說之方便，亦已落在布施一門上，教眾生施而告以三輪皆空，「是布施、布施相空，施者、施者空，施報、施報空，受者、受者空」。前品之末，佛又以世諦與第一義諦分判得道之說，而終之曰「菩薩行是諸法性，得佛時，能大利益眾生」。本品開卷之問，正接此一句而更逼一步：諸法性既如此，法數行滿而「不具足菩薩道」仍不得菩提，則具足一事究竟落在何處？佛之答遂把前品之方便二字從理上移到行上，定其名曰照明。所啟者，在本品之問答中已備其半。本品須菩提所問，是「何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、淨佛國土？」而佛所答，止於六度乃至十八不共法之為道；其下所廣說者唯成就眾生一邊，自行檀一門說到住尸羅令行十善，而淨佛國土一事只掛其名，未展其行。次品〈淨佛國土品〉便專接這一半：其開卷，須菩提不復發言而心中作念——「何等是菩薩摩訶薩道？菩薩住是道，能作如是大莊嚴？」所念之大莊嚴，正是本品舍利弗所歎、論主所釋之「無所依止而能發大莊嚴」；而次品答淨土之第一句不說國土，只說自身三業之淨。本品說行檀以成就眾生，次品說淨業以嚴佛土；兩問之間，恰是本品一句話裡並提之兩事各得其品。

品名一事，本品所存最可誌。本論底本卷首題作「大智度論釋照明品第八十一」，而宋本、元本、明本、宮本於此皆作「釋具足品」，宮本又於品號末增一「品」字；聖本之題最略，作「釋第八十品」，品號較底本差一階；石本則別成一格，作「摩訶般若波羅蜜品第八十成就眾生品九十二」——既差一階，又別出「成就眾生品」一名，而此名正與本品經文「成就眾生、淨佛國土」之主軸相應，如實誌之不判。作者、譯者兩題亦各有出入：「龍樹菩薩造」五字，聖本、石本皆無；譯者題底本作「後秦龜茲國三藏鳩摩羅什譯」，宋本、元本、明本、宮本作「姚秦三藏法師鳩摩羅什譯」，聖本、石本則並此題亦無。卷末續題同款紛然：宋本、宮本作「大智度論釋卷第九十一」，聖本作「大智度經論卷第九十一釋第八十品」，石本作「大智度經論卷第九十二釋第八十品竟」——石本之卷次較底本多一，其品號又較底本少一，兩偏並見於一題之內。所釋大經之傳本，於此品正題作「具足品第八十一」，與本論宋元明宮一系相合；而底本於此題下別有一行夾註「丹照明品」，宋、元、明、宮、聖諸本則無此註。尤可並錄者，大經此處之校記載其異讀作「具足【大】，照明【宮】，卷第廿六具足【聖】」——是宮本於經作照明，而於本論反作具足，兩造之名在同一版本系統中恰成互換，非單向之訛，如實誌之不強解。其卷首總目所繫之品次編號，本品與次品重出同一數，鄰接數品亦見同款，係目錄標記層自身之偏移，非義理之歧。

古德之疏，於本品可據者以吉藏《大品經義疏》為主，而入其書之先須先排一重同名之礙。吉藏書中另有一品，其卷首總目作「照明品第四十」，下註「亦云生般若品」，卷中亦立此標目——彼乃全然另一早品，與本品之異名「照明」同字而異所指，不可牽合。吉藏於本品所用之名，從其所釋大經作「具足品第八十一」。其釋品名逕就方便立義：「此品初明以方便故具足菩薩道故能得佛道，名具足品。」於次第，其所判與本論論主同其理路而更明說相生之勢：「此文接上品次第相生，上品具足菩薩道故得佛，今明具方便故具菩薩道，後次般若故成，方便成故能眾生無所度也。」於起處之一問，亦特揀其與前品所問之異：「初有一問答，問意但問云能所具足菩薩道故所以道耶，故異上品來問也。」其科判分前半為三段——「就第二以方便故具足菩薩道中為三」，一明方便故具足菩薩道能得佛道，二明習般若故成方便，三明般若成就故化度眾生而無所度；而於後半另立一大段，其語最能見本品與次品之繫屬：「須菩提白佛下，第二大段，上總明方便外化已竟，今別明二種要行」，二要行者，「初、廣明成就眾生；二、廣明淨佛土」——是吉藏亦以成就眾生、淨佛國土為並列之兩行，而本品所廣者唯其初，次品所廣者乃其次。數處釋義尤與本論相發。於方便之離二邊，吉藏更進一解：「見於一施中得中道觀，遠離二邊名為方便，然既離二邊亦不著中道始是方便，取如此而行是菩薩道也」——論主止於離二邊，吉藏於離二邊之外更遮一個中道之著，並錄以待覽。於佛可舍利弗意一節，其判語極簡：「佛述成之，舉失明顯得。」而於先有後無之過，吉藏別記兩家之異釋：「數人謂眾生先來無，今入涅槃亦無，此義一性無過，而五陰先有後無故是過」，而論家之說則以生死中有眾生有五陰、入滅時俱無為大罪；其自設問答之結語則曰「佛說無餘之無，為於生死有也」，是其以無餘之無對生死之有而說，非別立一個斷滅。至於須菩提何以更問成就眾生之道，吉藏逕引本論為據，其所引者即本論論主所釋聽者生疑之意。

其餘諸家則多闕，而其闕亦須分辨。慧影《大智度論疏》現存之本所及不至於本品所在之卷，於本品無疏，記闕釋；惟其書中「釋照明品第四十」一標目數見，正與吉藏書中之同名早品相當，非本品之疏，不得以詞面相同而誤繫。均正之四論綱要一書，照明品一名有一見，其文作「大品經第十一卷照明品云」，所指乃《大品》第四十品之同名早品，非本品，有命中而歸彼品；本品專指之文與具足一目則皆無所見。其書為綱要體而非隨文釋，非缺陷，如實誌之。天台一系之玄義、文句與止觀諸書，以本品專有之語遍檢亦無所見，不強牽合，如實誌之。

把這一路承衍帶回本品，兩造品名正照見本品義理之兩面。曰照明者，舉其所以行——全品之骨在「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜」一句，所加者不是一法，是行法時那一分不落兩邊之明；故此名指向能行之心。曰具足者，舉其行之圓——菩薩道非法數之多寡所能足，行滿六度而心有所取，仍是「不具足菩薩道」；故此名指向所成之行。一因一果，看似兩名，其實論主早已判為一事：「照明、具足是一義。」而石本別出之「成就眾生」一名，所舉者又是此行之用——照明者其心，具足者其行，成就眾生者其所及。三名並存而不相妨，正合本品自身之次第：以方便力照明菩薩道，照明故具足，具足故能「成就眾生、淨佛國土」。

因此，〈照明品〉最終留下的，是一套可以帶進日用的量尺。我行一善而心中歡喜其為善時，記得此品教人之第一句不是勸施，是「諸善男子！汝等莫著布施！」而其所以只在一條極短之鏈：著施故更受身，受身故多受眾苦。我因說空而覺一切無可措手時，記得論主把兩邊之過並列而說：取相著法是一過，「則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道」是又一過；空不是不行，是行時不取。我欲勸人向道而覺言語無力時，記得此品所示之次第全在補其所乏——見破戒者補其衣食，見瞋者與其所須，見懈怠者聞其「因緣少故」而許之曰「我當令汝因緣具足」，見欲坐禪者與之衣服、飲食、醫藥、法杖、禪毱、禪鎮。我與人爭而自以為有理時，記得論中那一段空房之事：兩人各恃其力以伏鬼，終夜熟打，「至明旦相見，乃是故舊同學，各相愧謝」；論主隨即點破其所以——「五眾無我、無人，空取相致鬪諍」。我自問未有度生之力、此品於我何涉時，記得菩薩之自行亦從最低處起：「是故菩薩先自布施」，「布施是初門」；而其所以先施，不為功德，只為「令其心濡，可以引導」。一路讀下來，全品說盡了不得三事，末後仍歸於一句極平實之教——「汝等莫著是施及以果報」，而其果報自來：「眾生得是性空，漸漸得阿耨多羅三藐三菩提，入無餘涅槃。」

Further Resonances

What "Illumination" inherits is that the preceding chapter had said all there is to say about the principle of delivering beings and had not yet come to speak of practice. What the preceding chapter, "The Limit of Reality," discerns is that the limit of beings and the limit of reality are not different—「實際、眾生際不異，以是故，菩薩摩訶薩為利益眾生故行般若波羅蜜」 tr. "The limit of reality and the limit of beings are not different; for this reason the bodhisattva-mahāsattva practises prajñāpāramitā in order to benefit beings"; and the difficulty it raises is also the tightest: if the limit of reality is precisely the limit of beings, then is establishing beings in the limit of reality not 「建立自性於自性」 tr. "establishing self-nature in self-nature"? The Buddha's answer has already picked out the key word of this chapter: 「菩薩摩訶薩行般若波羅蜜時，以方便力故」 tr. "when the bodhisattva-mahāsattva practises prajñāpāramitā, by reason of the power of skilful means," and it comes back in the end to 「實際亦不異眾生際，實際、眾生際無二無別」 tr. "the limit of reality too is not different from the limit of beings; the limit of reality and the limit of beings are without duality and without difference"—the two characters for skilful means are set up from that chapter, and the skilful means spoken of in that chapter has also already come down upon the single gate of giving, teaching beings to give and telling them that the three wheels are all empty: 「是布施、布施相空，施者、施者空，施報、施報空，受者、受者空」 tr. "this giving—the mark of giving is empty; the giver—the giver is empty; the reward of giving—the reward of giving is empty; the recipient—the recipient is empty." At the end of the preceding chapter, the Buddha further divides the account of obtaining the path by worldly truth and the truth of the highest meaning, and concludes: 「菩薩行是諸法性，得佛時，能大利益眾生」 tr. "The bodhisattva practises this nature of dharmas, and when he attains Buddhahood he is able greatly to benefit beings." The question at the opening of this chapter takes up precisely this sentence and presses one step further: since the nature of dharmas is like this, and if, with the numbered dharmas fully practised, one still does not obtain awakening while 「不具足菩薩道」 tr. "not making complete the bodhisattva path," then where after all does the one matter of completeness lie? The Buddha's answer accordingly moves the two characters for skilful means from the preceding chapter over from principle onto practice, and fixes its name as illumination. What it opens is already half supplied within this chapter's questions and answers. What Subhūti asks in this chapter is 「何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、淨佛國土？」 tr. "What is the path of the bodhisattva-mahāsattva? Does the bodhisattva, practising this path, become able to bring beings to accomplishment and purify buddha-lands?" and what the Buddha answers stops at the six perfections and so on up to the eighteen unshared dharmas being the path; what he expounds at length below covers only the one side of bringing beings to accomplishment, speaking from the single gate of practising dāna through to having them abide in śīla and practise the ten wholesome paths, while the one matter of purifying buddha-lands has only its name hung up and its practice not unfolded. The next chapter, "Purifying the Buddha-land," then takes up this half exclusively: at its opening, Subhūti no longer speaks but forms a thought in his mind—「何等是菩薩摩訶薩道？菩薩住是道，能作如是大莊嚴？」 tr. "What is the path of the bodhisattva-mahāsattva, abiding in which path the bodhisattva is able to make such a great adornment?" The great adornment he has in mind is precisely what Śāriputra praises in this chapter and the treatise-author explains: 「無所依止而能發大莊嚴」 tr. "taking support in nothing, he is able to arouse the great adornment"; and the first sentence of the next chapter's answer on the pure land does not speak of the land, but speaks only of the purity of one's own three kinds of deeds. This chapter speaks of practising giving in order to bring beings to accomplishment; the next chapter speaks of purifying deeds in order to adorn the buddha-land; between the two questions, it is exactly the two matters mentioned together in a single sentence of this chapter that each obtain a chapter of their own.

On the matter of the chapter's name, what this chapter preserves is most worth recording. The base text of this treatise heads the opening of the fascicle 「大智度論釋照明品第八十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter Illumination, the Eighty-First," whereas the Song, Yuan, and Ming editions and the Palace edition all read here 「釋具足品」 tr. "Commentary on the Chapter Completeness," and the Palace edition further adds one character, 「品」 tr. "chapter," at the end of the chapter number; the Shōgozō manuscript's title is the briefest, reading 「釋第八十品」 tr. "Commentary on the Eightieth Chapter," its chapter number one step off from the base text; the Ishiyama-dera manuscript forms a style of its own, reading 「摩訶般若波羅蜜品第八十成就眾生品九十二」 tr. "Chapter of the Mahāprajñāpāramitā, the Eightieth; Chapter on Bringing Beings to Accomplishment, Ninety-Two"—it is both one step off and brings out a separate name, 「成就眾生品」 tr. "Chapter on Bringing Beings to Accomplishment," and this name corresponds precisely to the main axis of this chapter's sūtra text, 「成就眾生、淨佛國土」 tr. "bringing beings to accomplishment and purifying buddha-lands"; it is recorded as it is, without judgement. The author's and translator's headings also each differ: the five characters 「龍樹菩薩造」 tr. "composed by the Bodhisattva Nāgārjuna" are absent from both the Shōgozō and the Ishiyama manuscripts; the translator's heading in the base text reads 「後秦龜茲國三藏鳩摩羅什譯」 tr. "translated by Kumārajīva, Tripiṭaka master, of the land of Kucha, in the Later Qin," the Song, Yuan, and Ming editions and the Palace edition read 「姚秦三藏法師鳩摩羅什譯」 tr. "translated by the Tripiṭaka Dharma master Kumārajīva, in the Yao Qin," and the Shōgozō and the Ishiyama manuscripts lack even this heading. The continuation title at the end of the fascicle is likewise of mixed styles: the Song edition and the Palace edition read 「大智度論釋卷第九十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary, fascicle ninety-one," the Shōgozō manuscript reads 「大智度經論卷第九十一釋第八十品」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle ninety-one, Commentary on the Eightieth Chapter," and the Ishiyama manuscript reads 「大智度經論卷第九十二釋第八十品竟」 tr. "Great Wisdom-Crossing Sūtra-Treatise, fascicle ninety-two, Commentary on the Eightieth Chapter, ended"—the Ishiyama manuscript's fascicle number is one more than the base text's, and its chapter number again one less than the base text's, the two deviations appearing together within a single title. The transmitted text of the great sūtra being explained titles this chapter precisely 「具足品第八十一」 tr. "Completeness, Chapter Eighty-One," agreeing with the Song, Yuan, Ming, and Palace line of this treatise; and the base text has, under this title, a separate line of interlinear note, 「丹照明品」 tr. "Khitan edition: Illumination chapter," which the Song, Yuan, Ming, Palace, and Shōgozō witnesses lack. What especially may be recorded side by side is that the collation note of the great sūtra at this point records its variant readings as 「具足【大】，照明【宮】，卷第廿六具足【聖】」 tr. "Completeness (Taishō); Illumination (Palace edition); fascicle twenty-six, Completeness (Shōgozō)"—that is, the Palace edition reads Illumination in the sūtra and, in this treatise, on the contrary reads Completeness; the names of the two sides are exactly interchanged within one and the same edition-system, which is not a one-way corruption; it is recorded as it is, without forcing an explanation. As for the chapter-order numbers attached in the general table of contents at the head of its fascicles, this chapter and the next repeat the same number, and the same pattern is seen in several neighbouring chapters; this is a shift within the table of contents' own layer of markings, not a divergence of doctrinal meaning.

Of the ancient masters' commentaries, what can be relied on for this chapter is chiefly Jizang's Commentary on the Larger Sūtra, and before entering his book one must first clear away an obstacle of a shared name. In Jizang's book there is another chapter, which in the general table of contents at the head of the fascicle is given as 「照明品第四十」 tr. "Illumination, Chapter Forty," with the note beneath it 「亦云生般若品」 tr. "also called Giving Rise to Prajñā," and this heading is set up within the fascicle too—that is an entirely different, earlier chapter, sharing the same characters as this chapter's variant name 「照明」 tr. "Illumination" but referring to something else, and the two must not be drawn together. The name Jizang uses for this chapter follows the great sūtra he explains: 「具足品第八十一」 tr. "Completeness, Chapter Eighty-One." His explanation of the chapter's name establishes its meaning directly on skilful means: 「此品初明以方便故具足菩薩道故能得佛道，名具足品。」 tr. "This chapter first makes clear that by reason of skilful means one makes complete the bodhisattva path, and therefore can obtain the Buddha path; it is named the chapter Completeness." On the sequence, what he judges follows the same line of reasoning as the treatise-author of this treatise, and states the momentum of arising one from another more explicitly: 「此文接上品次第相生，上品具足菩薩道故得佛，今明具方便故具菩薩道，後次般若故成，方便成故能眾生無所度也。」 tr. "This text follows on from the previous chapter, arising one from another in sequence: the previous chapter is that one attains Buddhahood because one makes complete the bodhisattva path; now it makes clear that one is complete with the bodhisattva path because one is complete with skilful means; next, it is accomplished by prajñā; when skilful means is accomplished, one can deliver beings with nothing delivered." On the single question at the start, he also specially picks out how it differs from what was asked in the preceding chapter: 「初有一問答，問意但問云能所具足菩薩道故所以道耶，故異上品來問也。」 tr. "First there is one question and answer; the intent of the question asks only what, as to that by which and that in which the bodhisattva path is made complete, the path is; therefore it differs from the question brought in the previous chapter." His division of the text divides the first half into three sections—「就第二以方便故具足菩薩道中為三」 tr. "Within the second, making complete the bodhisattva path by reason of skilful means, there are three"—the first making clear that by reason of skilful means one makes complete the bodhisattva path and can obtain the Buddha path, the second making clear that skilful means is accomplished by training in prajñā, the third making clear that because prajñā is accomplished one transforms and delivers beings with nothing delivered; and for the latter half he sets up a separate great section, whose words best show how this chapter is bound to the next: 「須菩提白佛下，第二大段，上總明方便外化已竟，今別明二種要行」 tr. "From 'Subhūti said to the Buddha' onward is the second great section: above, the general account of skilful means in outward transformation is finished; now it makes clear separately two kinds of essential practice," the two essential practices being 「初、廣明成就眾生；二、廣明淨佛土」 tr. "first, making clear at length bringing beings to accomplishment; second, making clear at length purifying buddha-lands"—that is, Jizang too takes bringing beings to accomplishment and purifying buddha-lands as two parallel practices, of which this chapter expounds at length only the first, and the next chapter expounds the second. In several places his explanations especially illuminate this treatise. On skilful means as leaving the two extremes, Jizang goes one step further: 「見於一施中得中道觀，遠離二邊名為方便，然既離二邊亦不著中道始是方便，取如此而行是菩薩道也」 tr. "To see that within a single act of giving one obtains the contemplation of the middle path, far from the two extremes, is called skilful means; yet having left the two extremes, only when one also does not cling to the middle path is it skilful means; to take it like this and practise is the bodhisattva path"—the treatise-author stops at leaving the two extremes, while Jizang, beyond leaving the two extremes, further blocks a clinging to the middle path; both are recorded side by side for the reader's consideration. On the passage where the Buddha approves Śāriputra's meaning, his verdict is extremely brief: 「佛述成之，舉失明顯得。」 tr. "The Buddha declares and confirms it, raising the fault to make the gain plain." And on the fault of first existing and afterwards not existing, Jizang separately records two schools' differing explanations: 「數人謂眾生先來無，今入涅槃亦無，此義一性無過，而五陰先有後無故是過」 tr. "The masters of the enumerative treatises say that beings were non-existent from the first and on entering nirvāṇa now are also non-existent; this meaning, being of one nature, is without fault; but the five aggregates first exist and afterwards do not exist, and therefore this is a fault," whereas the treatise-masters' account takes it as a great wrong that within birth and death there are beings and there are the five aggregates while at the time of entering cessation both are non-existent; the conclusion of his own question and answer says 「佛說無餘之無，為於生死有也」 tr. "The Buddha speaks of the non-existence of the without-remainder for the sake of existence in birth and death"—that is, he speaks of the non-existence of the without-remainder over against the existence of birth and death, and does not set up a separate annihilation. As for why Subhūti asks further about the path of bringing beings to accomplishment, Jizang cites this treatise directly as his ground, and what he cites is precisely the meaning, explained by this treatise's treatise-author, of doubt arising in the hearers.

The other masters are mostly lacking, and their lack too must be distinguished. The extant text of Huiying's Commentary does not reach the fascicle in which this chapter lies; there is no commentary on this chapter, and it is recorded as an explanation lacking; only the heading 「釋照明品第四十」 tr. "Commentary on Illumination, Chapter Forty" appears several times in his book, corresponding precisely to the earlier chapter of the same name in Jizang's book; it is not a commentary on this chapter, and it must not be wrongly attached here because the wording on the surface is the same. In Junzheng's book of essentials on the four treatises, the name Illumination appears once, its text reading 「大品經第十一卷照明品云」 tr. "The 'Illumination' chapter in fascicle eleven of the Larger Sūtra says," and what it refers to is the earlier chapter of the same name, the fortieth chapter of the Larger Sūtra, not this chapter; there is a hit, and it belongs to that chapter; text referring specifically to this chapter and the heading Completeness are both nowhere to be seen. His book is in the form of essentials, not a commentary following the text, and this is no defect; it is recorded as it is. The Profound Meaning, the Words and Phrases, and the Calming and Contemplation works of the Tiantai line, searched throughout for the words peculiar to this chapter, likewise show nothing, and are not forcibly drawn in; it is recorded as it is.

Bringing this course of further resonances back to this chapter, the chapter names of the two sides exactly illumine the two faces of this chapter's doctrinal meaning. To call it illumination is to raise that by which one practises—the backbone of the whole chapter lies in the single sentence 「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜」 tr. "not finding the giving, not finding the giver, not finding the recipient, and also not being far from this dharma as he practises dānapāramitā"; what is added is not a dharma, but that share of clarity, falling to neither side, at the time of practising the dharma; so this name points to the mind that practises. To call it completeness is to raise the roundness of the practice—the bodhisattva path is not something that the count of numbered dharmas, many or few, can make complete; with the six perfections fully practised and the mind grasping at something, it is still 「不具足菩薩道」 tr. "not making complete the bodhisattva path"; so this name points to the practice accomplished. One cause and one fruit: they look like two names, but in fact the treatise-author long ago judged them to be one matter: 「照明、具足是一義。」 tr. "Illumination and completeness are one meaning." And the separate name brought out by the Ishiyama manuscript, 「成就眾生」 tr. "bringing beings to accomplishment," raises in turn the function of this practice—illumination is its mind, completeness is its practice, bringing beings to accomplishment is what it reaches. The three names stand together without hindering one another, which accords exactly with this chapter's own sequence: by the power of skilful means one illumines the bodhisattva path; because of illumination it is complete; because it is complete one can 「成就眾生、淨佛國土」 tr. "bring beings to accomplishment and purify buddha-lands."

Therefore what "Illumination" leaves in the end is a measuring rule that can be carried into daily use. When I do one good deed and in my heart rejoice that it is good, I remember that the first sentence by which this chapter teaches people is not an exhortation to give, but 「諸善男子！汝等莫著布施！」 tr. "Good men! Do not cling to giving!" and that its reason lies in only one extremely short chain: because one clings to giving one receives a body again; because one receives a body one undergoes many sufferings. When, because emptiness is spoken of, I feel there is nothing anywhere to lay a hand to, I remember that the treatise-author sets the faults of the two sides side by side: grasping at marks and clinging to dharmas is one fault, and 「則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道」 tr. "he falls to the side of annihilation, clings to emptiness, and gives rise again to wrong views and the other afflictions, and so parts from the bodhisattva path" is the other; emptiness is not not practising; it is not grasping while practising. When I wish to urge people toward the path and feel that words have no power, I remember that the sequence this chapter shows lies wholly in making up what they lack—seeing one who breaks morality, he makes up his clothing and food; seeing one who is angry, he gives him what he needs; seeing one who is lazy, he hears him say 「因緣少故」 tr. "because our causes and conditions are few" and promises him, 「我當令汝因緣具足」 tr. "I shall make your causes and conditions complete"; seeing one who wishes to sit in meditation, he gives him clothing, food and drink, medicine, a Dharma staff, a meditation ball, and a meditation prop. When I quarrel with someone and think myself in the right, I remember that passage in the treatise about the empty house: two people, each relying on his own strength to subdue the ghost, fought hard the whole night, and 「至明旦相見，乃是故舊同學，各相愧謝」 tr. "when they saw each other the next morning, they were after all old fellow-students, and each apologised to the other in shame"; the treatise-author at once lays bare the reason—「五眾無我、無人，空取相致鬪諍」 tr. "the five aggregates are non-self and without person; vainly grasping at marks leads to fighting and strife." When I ask myself whether, having as yet no power to deliver beings, this chapter has anything to do with me, I remember that the bodhisattva's own practice also begins from the lowest place: 「是故菩薩先自布施」 tr. "therefore the bodhisattva first himself gives," 「布施是初門」 tr. "giving is the first gate"; and the reason he gives first is not for merit, but only 「令其心濡，可以引導」 tr. "so that their minds become soft and they can be guided." Reading all the way through, the whole chapter has said all there is to say about not finding the three things, and at the last it still comes back to one extremely plain teaching—「汝等莫著是施及以果報」 tr. "do not cling to this giving or to its retribution"—and its retribution comes of itself: 「眾生得是性空，漸漸得阿耨多羅三藐三菩提，入無餘涅槃。」 tr. "Beings, obtaining this emptiness of nature, little by little obtain anuttarā samyaksaṃbodhi and enter nirvāṇa without remainder."

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，與卷九十一全卷完全重合——品題「大智度論釋照明品第八十一」〔T25 0699c02〕即卷九十一之卷首起題（其下有夾註「卷第九十一」〔T25 0699c03〕，屬底本原有之卷次夾註），品末卷末題「大智度論卷第九十一」〔T25 0705b15〕即卷九十一之收尾，次品品題「大智度論釋淨佛國土品第八十二」〔T25 0705b18〕另起卷九十二（其下夾註「卷第九十二」）。前品〈實際品第八十〉訖於卷九十之卷末題「大智度論卷第九十」〔T25 0699b24〕。故本品為品卷全等之型——與品六十一之跨卷型異，與品六十二之居卷中段、品首無卷題者亦異；本品品首卷題、造署「龍樹菩薩造」〔T25 0699c05〕、譯署「後秦龜茲國三藏鳩摩羅什譯」〔T25 0699c06〕四者俱全。

全品純漢字八千二百四十九（機械重計值），逾單元門檻，本目依經論段界析為兩單元：之上〔T25 0699c02–0702b21〕（品題、造署、譯署與經①）、之下〔T25 0702b23–0705b15〕（論①與卷末題）。兩單元純漢字四千一百九十二、四千零五十七，其和即八千二百四十九，切分零漂移。切點取【論】標記〔T25 0702b23〕——本品無卷界可用（單卷），經論段界為本論固有之結構分野，不割裂任何一組問答或譬喻。

品內結構一【經】一【論】：【經】標記〔T25 0699c07〕、【論】標記〔T25 0702b23〕。兩標記皆有校記：【經】條宋、宮二本無此標記（下帳第五條），【論】條宋、宮、聖三本無此標記（下帳第六十四條）——標記存否屬底本傳承層，結構計數仍依底本標籤為準。

經①之說者結構：三方問答、二十一轉。 本品經段非一說者對一受者之開示，而是須菩提、舍利弗、佛三方輪轉之長問答，全在單一【經】標記之下。其序：須菩提白佛問具足菩薩道〔T25 0699c07〕、佛告須菩提〔T25 0699c12〕；問者易為舍利弗〔T25 0699c18〕，以下佛與舍利弗往復十四轉〔T25 0699c19〕〔T25 0699c25〕〔T25 0699c29〕〔T25 0700a18〕〔T25 0700a19〕〔T25 0700a20〕〔T25 0700a22〕〔T25 0700a24〕〔T25 0700a27〕〔T25 0700b09〕〔T25 0700b13〕〔T25 0700b23〕〔T25 0700c03〕〔T25 0700c21〕；問者復易為須菩提〔T25 0700c26〕，以下佛與須菩提三轉〔T25 0700c28〕〔T25 0701a02〕〔T25 0701a04〕，其後至經段末〔T25 0702b21〕為佛對須菩提之連續開示，以「復次，須菩提」承接，未再見換說標記。其中二處為佛之反詰而聽者答：〔T25 0700a19〕佛問「凡夫人所著處色，有性、有實不？」，〔T25 0700a20〕答「不也！世尊！但以顛倒心故。」——依稱謂「世尊」定答者為舍利弗，非佛自答；〔T25 0700c18〕佛問幻師喻「是中有人食飲飽滿不？」，〔T25 0700c21〕答「不也！世尊！」後佛即續「如是！舍利弗！」，二者共一行標錨，本目同列一分段而記其兩轉。

論①之結構：六問答對、無「釋曰：」起論。 論段逕以「問曰：」開論〔T25 0702b23〕，全品無「釋曰：」起論標記——與品六十二之「釋曰：」起論異，與品六十一之逕以「問曰：」起論同。問答六對，逐對之行位：〔T25 0702b23〕／〔T25 0702b27〕、〔T25 0703a28〕／〔T25 0703a29〕、〔T25 0704a09〕／〔T25 0704a11〕、〔T25 0704c20〕／〔T25 0704c22〕、〔T25 0705a28〕／〔T25 0705b01〕、〔T25 0705b03〕／〔T25 0705b04〕。本品論段無「有人言」之並陳——與品六十二之五見、品六十一之二則異，如實誌其負結果；論①〔T25 0704b09〕一處「或有人言：「若施是好法，何不自行？」」係論主自身敘述中之假想他難，非獨立之異說並陳，本目如實區分，不計入並陳之數。

二、術語考

照明·具足。 品題所出，亦本品兩造品名之所繫（見第四目）。「照明」之經證在經①佛答之句：菩薩以方便力行檀而「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜，是則照明菩薩道」〔T25 0699c13〕；「具足」之經證在同段緊接之句：「菩薩以方便力故具足菩薩道；具足已，能得阿耨多羅三藐三菩提。」〔T25 0699c15〕。論主於此二名逕下一語，是全品最要之一句：「照明、具足是一義。」〔T25 0702c04〕——照明非別有所照，即是具足；具足非別有所積，即是照明。其所以是一義，論即以二邊釋之（見第五目）。

方便力。 本品之骨。經①以「以方便力故」貫穿始終：行檀而三事不得〔T25 0699c13〕、習般若而色不壞不隨〔T25 0699c20〕、見諸法無性無根本而發菩提心〔T25 0700a23〕、住二諦而為眾生說法〔T25 0700b16〕。論①釋其體：「若菩薩用六波羅蜜等諸法，以方便力和合故能行；是時，具足菩薩道。方便力者，不決定得是布施等三事，亦不離是三事，行檀波羅蜜」〔T25 0702b29〕。方便非權巧之異名，是不落二邊之能——舍利弗難「諸法無自性可壞、可隨」則無所學，佛答亦唯此一語：「不離方便力故可得。」〔T25 0700a02〕

不壞·不隨。 習般若之相，經①佛答舍利弗之語：「以方便力故，不壞色、不隨色。」〔T25 0699c20〕其因即在「是色性無故不壞、不隨」〔T25 0699c21〕。論①逐字訓之：「色不壞者，不言是色無常，不言是色空無所有，是名不壞色。」〔T25 0702c19〕、「不隨色者，不如眼見色取相生著。」〔T25 0702c20〕復以三重推廣：不說色之常無常苦樂、不說色之根本從世性微塵大自在天時自然無因而來——「如是等名為不隨、不壞。」〔T25 0702c26〕「壞」之所指是以無常空破之，「隨」之所指是取相而著之；二者一屬觀行之偏，一屬情見之縛，論分屬兩路而同斷於一「性無」。

性無·性空。 本品之所以能不壞不隨者，唯此。論①釋「性無」不作玄談，逕以四大和合說：「是色從一切四大和合，假名為色；是中無定一法名為色。」〔T25 0702c28〕又繫之於本論前文：「如先「破色」中說。」〔T25 0702c29〕經①之語更直：「諸法無一法有性。」〔T25 0700a13〕、「是諸法性常空」〔T25 0700c10〕、「諸法根本實無我、無所有、性常空」〔T25 0700a29〕。「性無」非謂諸法不現，是謂其現無定體可執——故下文能以之為度生之據，而非度生之礙。

無所得檀波羅蜜。 檀之三輪不得，經①自立其名：「無所得檀波羅蜜是名為檀波羅蜜。」〔T25 0701a11〕其教化之語在前：「諸善男子！汝等莫著布施！」〔T25 0701a05〕、「諸法相中無所施、無施者、無受者，是三法性皆空」〔T25 0701a07〕。此一名為本品『以布施攝五度、攝三十七品』全段之總持：所施、施者、受者三事俱不得，而施事仍作，故施能出生死而不增繫縛。

二諦。 舍利弗難『眾生無所有而令得無所有』則成有所得，佛答之處，本論立二諦之名最為明白：「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦。」〔T25 0700b16〕其所以能立眾生之名而不違性空者，亦在同處：「但空法相續故名為眾生」〔T25 0700b16〕。論①釋二諦之用不落一邊：「為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」〔T25 0703b26〕二諦於本品非教判之框，是說法者之方便力在言說上之落處。

大誓莊嚴·曠大心。 經①舍利弗歎菩薩之語：「是菩薩摩訶薩心曠大！」〔T25 0700b23〕，論①釋此名：「曠大心者」〔T25 0703c01〕，其因即在「無有法可得若一相、若異相」，並以市買為反照：「如人市買，必須交易；大心人則不然。」〔T25 0703c03〕——交易者有取有予，大心者無所依止而發大莊嚴。論結之曰：「如是諸法畢竟空中而作大莊嚴，是為希有！」〔T25 0703c11〕

成就眾生·淨佛國土。 本品下半之主題，亦次品〈淨佛國土品第八十二〉之所承。經①須菩提問「何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、淨佛國土？」〔T25 0700c27〕，佛答即六波羅蜜乃至十八不共法。其下逐度分說，皆以「住檀波羅蜜中」為軸：住檀令持戒、令忍辱、令精進、令修禪、令修智慧，並以四攝攝取眾生——「是四事攝眾生已，眾生漸漸住於戒、四禪、四無量心、四無色定」〔T25 0701a20〕。論①為此立一名：「是名「因布施生戒」。」〔T25 0704c18〕，並於品末總之：「如布施為首生五波羅蜜，餘波羅蜜亦如是。」〔T25 0705b13〕

勝法·聖法·出法。 論①答「六波羅蜜外更有何法為勝」之問時所立之三名：「勝法者，所謂四諦聖法、出法。」〔T25 0703b10〕、「一切聖人所行法，名為聖法；出三界生死，名為出法。」〔T25 0703b11〕此段之要在其分際：菩薩先教眾生行施戒等六法，此六法在本段不作波羅蜜解，論明言「此中不說波羅蜜」〔T25 0703a29〕，乃是初門世間善法；四諦聖法方是「勝」。論復自解其所以不說生天受報之初六法：「復次，菩薩為佛道故說是六法；但眾生意劣故，自取小乘」〔T25 0703b15〕。

三、譬喻與故事

本品譬喻六則，長短懸殊，其最長者為論①之鬼屋一段，於全論譬喻中亦屬罕見之世情敘事。

幻師喻（經立·論釋·復設問難）。 經①佛以之破「有眾生可度」之執：「譬如幻師幻作百千萬億人，與種種飲食令飽滿」〔T25 0700c18〕，幻師歡喜唱言得大福，佛反問「是中有人食飲飽滿不？」，舍利弗答「不也！世尊！」〔T25 0700c21〕。論①逐物配之：「幻師即是菩薩，幻師所作園林、廬觀即是六波羅蜜等度眾生法，幻師所作象馬、男女即是菩薩所度眾生」〔T25 0704a01〕，並指其病處在求報：幻師若以所幻為實而向所幻之人求恩惠，「即是狂人」。此喻復引出本品第三組問答，是全品唯一針對譬喻本身之難：問者難曰幻師實有而所幻者虛，眾生與菩薩俱空，何得為喻〔T25 0704a09〕。論答兩層：其一，「諸法實相中，法尚無，何況眾生！」〔T25 0704a11〕——幻師亦是異名，聖人觀幻師與所幻無異；其二，喻之為喻本不盡取，「取其少許相似處為喻，何以盡取為難？」〔T25 0704a15〕，並以師子喻王為例——取其無畏自在，不責四腳負毛之異。論末一語收之：「我今說喻以破眾生，汝云何復以眾生為難？」〔T25 0704a19〕

如嚮聲。 經①釋眾生假名之喻，極短而位置吃緊：菩薩行大悲饒益眾生而不得實定眾生相，「但有假名故可說是眾生；是名字亦空，如嚮聲，實不可說相」〔T25 0701b09〕。嚮之為喻，所取者在『有聲可聞而無主可執』，與幻師喻之破所度者相成：幻師破『所度之人』，嚮聲破『所度之名』。

虛空中種樹。 論①贊大莊嚴之希有：「譬如人虛空中種樹，樹葉花果，多所利益。」〔T25 0703c12〕——無所依止而生實益，正配經文「無所依止而能發大莊嚴」之義。

如意珠。 論①第四組問答之答喻。問者難曰：貧乏者施之令不瞋可爾，若其人所求本不可稱意，惱之令瞋又如何〔T25 0704c20〕。論答：「以如意珠施之，則使人皆稱意。」〔T25 0704c22〕並配以行者之德：「如行者入慈三昧故，人無瞋者。」〔T25 0704c23〕珠之威德與慈三昧並舉，是本品『住檀波羅蜜令眾生忍辱』一段之實解。

鬼屋（二僧夜鬪）。 本品最長之故事，論①以之喻五眾空而取相致諍。其文曰「如山中有一佛圖，彼中有一別房，房中有鬼來恐惱道人故，諸道人皆捨房而去」〔T25 0704c29〕；先後二客僧各以持戒多聞自負，皆言「小鬼何所能？我能伏之！」〔T25 0705a05〕，遂一閉戶端坐待鬼、一夜闇打戶求入，互以為鬼而力鬪竟夜——「至明旦相見，乃是故舊同學，各相愧謝。眾人雲集，笑而怪之。」〔T25 0705a12〕論即繫之於法：「五眾無我、無人，空取相致鬪諍；若支解在地，但有骨肉，無人、無我。」〔T25 0705a14〕喻之落點不在鬼之有無，在『所鬪者本是同學』——與品六十二〈同學品〉之義相鄰而各自成文，本目誌其相鄰，不代為會通。

八難之列（安息國邊地·長壽天）。 論①續鬼屋喻而勸勿失好時，逐一數不可化之處：地獄燒炙屠割、畜生共相殘害、餓鬼飢渴熱惱、長壽天著禪定味千萬佛過而不覺，次及邊地——「如安息國諸邊地生者，皆是人身，愚不可教化」〔T25 0705a22〕，復及生中國而六情不具、根具而著邪見者。其總語即經①所本之勸：「當知人身難得，佛世難值，好時易過；一墮諸難，永不可治！」〔T25 0705a17〕此段非泛說無常，是為「汝莫於根本空中鬪諍作罪」〔T25 0705a16〕一語作果報之證。

四、所釋經文

品名兩造網：照明／具足（並錄不判）。 本品品名兩造，逐一據底本誌之，兩藏四造皆列。

其一，本論側。品題〔T25 0699c02〕之校記凡二層：外層十七字條「大智度論釋照明品第八十一【大】｜釋第八十品【聖】｜摩訶般若波羅蜜品第八十成就眾生品九十二【石】」（下帳第一條），另有存目注一條無校記條（見第八目），底本原樣作「釋照明品【大】，釋具足品【宋】【元】【明】【宮】」——宋、元、明、宮四本皆作「釋具足品」。故本論側兩造：底本作「照明」，宋元明宮四本作「具足」。

其二，所釋經側。T223《摩訶般若波羅蜜經》本品品題〔T08 0404b02〕作「具足品第八十一」，其校記為「具足【大】｜照明【宮】｜卷第廿六具足【聖】」——T223 底本作「具足」，而宮本反作「照明」。品題之下復有夾註一枚〔T08 0404b02〕「丹照明品」，其校記作「丹照明品【大】｜〔－〕【宋】【元】【明】【宮】【聖】」，即此丹本夾註唯【大】本存，餘五本皆無。

兩藏之讀恰成鏡像：本論之底本讀法（照明）正是 T223 宮本之讀法與丹本夾註之所標；T223 之底本讀法（具足）正是本論宋元明宮四本之讀法。品名「照明／具足」之兩讀，非一藏之內部游移，而是兩藏傳承各自並存之兩讀，如實誌錄，不判孰正。又：古德之用名亦分兩系——吉藏疏用「具足品第八十一」〔X24n0451 0333c23〕，與 T223 底本同系（見第六目）。

同名異品之陷阱（照明品第四十·專誌）。 「照明品」一名於《大品般若》系文獻中至少對應兩品：本品（品八十一，本論底本之名），及品四十（〈照明品第四十〉，吉藏卷首總目作「照明品第四十」〔X24n0451 0195b13〕、內文標目同〔X24n0451 0280a11〕；慧影疏標目作「釋照明品第四十」〔X46n0791 0886b16〕）。凡以「照明」為關鍵詞之跨文本掃描，必先以品界或行位範圍交叉核實，不可憑詞面命中判其歸屬——第六目之三家負結果，皆已逐條施此濾，說見彼處。

聖本、石本之題面異制。 聖本品題作「釋第八十品」（品號較底本少一，-1 階），卷末題作「大智度經論卷第九十一釋第八十品」；石本品題作「摩訶般若波羅蜜品第八十成就眾生品九十二」（經題式·品號 -1·末綴石本自身之卷次「九十二」，其名作「成就眾生品」，取本品經文「成就眾生、淨佛國土」之義），卷末題作「大智度經論卷第九十二釋第八十品竟」（卷次較底本多一）。故石本於本品所見者三事並存：品名別作「成就眾生品」、品號 -1、卷次 +1，三事互不相同，如實誌錄，不強行統一。造署、譯署二題聖石二本皆無（下帳第三、四條），宋元明宮四本譯署作「姚秦三藏法師鳩摩羅什譯」。

T223 目錄品序標 +1 偏移（續存·非本品新病）。 所釋經 T223 側本品之目錄標記品序標作 82 而顯文標「81 具足品」〔T08 0404b02〕；其次品〈淨土品第八十二〉之目錄標記亦品序標作 82〔T08 0407b09〕——即目錄品序標自本品起 +1 而次品未再遞增，二品同標一值。前品〈實際品第八十〉之目錄標記則品序標作 80〔T08 0400c22〕，與顯文相符。故偏移之起點在本品，屬 CBETA 標記層之事，非義理歧異，如實誌錄，不代為改。

全量牒經對讀（兩側對勘·系統性一項·個別異文十七處·逐處誌其校記之有無）。 本目以漢字流逐字對讀本論經①〔T25 0699c07–0702b21〕與所釋經本品全文〔T08 0404b02–0407b08〕，兩造逐字幾近同文。其異分二類。

其一，系統性者一項：檀那／檀·禪那／禪。 T223 全品凡二十四處作「檀那波羅蜜」「禪那波羅蜜」，本論一律作「檀波羅蜜」「禪波羅蜜」。T223 側此二十四處逐處皆有校記，其讀皆作「那【大】｜〔－〕【聖】」——即 T223 聖本刪「那」字，所成之讀正是本論底本之讀；本論側此二十四處無一有校記。此屬兩藏譯名習慣各自成系，與品六十二所誌之「檀波羅蜜／檀那波羅蜜」同款（已裁之常設體例），不重判，本目誌其於本品之見數與校記分佈而已。

其二，個別異文十七處，逐處誌之：

受想行識——本論作「乃至識亦如是」〔T25 0699c22〕，T223 作「乃至受想行識亦如是」〔T08 0404b18〕。兩造皆無校記。
一法／一法性——本論作「若有一法可得，應當取」〔T25 0700a03〕，T223 作「若有一法性可得」。T223 側有校記「性【大】｜〔－〕【聖】」〔T08 0404c01〕——聖本無「性」字，正與本論底本合；本論側無校記。
無根無本／無根本——本論作「若諸法無性、無實、無根、無本」〔T25 0700a18〕，T223 作「無性無實、無根本」。本論側有校記「無【大】｜〔－〕【元】【明】【宮】【聖】」（下帳第十條）——本論元明宮聖四本刪一「無」字，所成之讀正是 T223 之讀；T223 側無校記。
世尊——T223 作「世尊！云何菩薩摩訶薩行般若波羅蜜時，以方便力故」〔T08 0404c22〕，本論同段作「云何菩薩摩訶薩行般若波羅蜜時，以方便力故」〔T25 0700a25〕，無「世尊」二字。T223 側有校記「世尊【大】｜〔－〕【聖】」〔T08 0404c22〕——聖本無此二字，正與本論合。
能發／發——T223 作「能發阿耨多羅三藐三菩提心」〔T08 0404c21〕之「能」字有校記〔T08 0404c24〕「能【大】｜〔－〕【宋】【元】【明】【宮】【聖】」——五本皆無「能」，與本論此處之讀合。
自性空／自相空——本論作「見諸法無所有、性常空、自性空時」〔T25 0700b02〕，T223 作「自相空」。本論側有校記「性【大】｜相【宋】【元】【宮】」（下帳第十四條）——本論宋元宮三本作「自相空」，正是 T223 之讀；T223 側無校記。此為本段異文中義理負載最重之一處，並錄不動。
亂想者／亂者——本論作「亂想者為說禪定法」〔T25 0700b05〕，T223 作「亂者」。本論側有校記「想【大】｜〔－〕【宮】【聖】」（下帳第十六條）——宮聖二本無「想」字，與 T223 合。
我得大福（重言／單言）——本論作「歡喜唱言：『我得大福！我得大福！』」〔T25 0700c19〕，T223 底本單言。T223 側有校記「福【大】｜福我得大福【宋】【元】【明】【宮】」〔T08 0405b19〕——T223 宋元明宮四本重言，正與本論底本合；本論側無校記。
八背捨／八解脫——本論作「八背捨」〔T25 0700c24〕，有校記「背捨【大】｜解脫【宋】【元】【明】【宮】」（下帳第三十二條）；T223 亦作「八背捨」，有校記「背捨【大】｜解脫【宋】【元】【明】【宮】【聖】」〔T08 0405b24〕。兩藏此處之異讀同向同型，如實誌其平行。
四事攝／四事攝取——本論作「是四事攝眾生已」〔T25 0701a20〕，T223 作「攝取」。兩造皆無校記。
汝當／汝等——本論作「是故汝當自離生死」〔T25 0701a28〕，有校記「當【大】｜等【宋】【元】【明】【宮】【聖】【石】」（下帳第三十七條）——本論六本皆作「等」，正是 T223 之讀；T223 側無校記。
作是念／不作是念（否定詞之位）——本論作「見有乞者，作是念：『我不為餘事故受轉輪聖王果』」〔T25 0701b04〕，有校記「作【大】｜不作【宋】【元】【明】【宮】」（下帳第三十八條）；T223 底本作「見有乞者，不作是念：『我為餘事故，受轉輪聖王果』」〔T08 0406a06〕，其「我」字有校記「我【大】｜我不【元】【明】【聖】」〔T08 0406a07〕。兩藏之否定詞落處互異：本論底本置於「我不為餘事」，T223 底本置於「不作是念」；而兩藏之異本各自趨向對方之讀。四造並錄，不判孰正。
如嚮／如響——本論作「如嚮聲」〔T25 0701b10〕，有校記「嚮【大】｜響【宋】【元】【明】【宮】」（下帳第四十一條）；T223 作「如響」，有校記「響【大】｜嚮【聖】」〔T08 0406a13〕。恰成鏡像。
來持戒／持戒來——本論作「諸善男子！汝等來持戒」〔T25 0701b18〕（無校記）；T223 作「汝等持戒來」，有校記「持戒來【大】｜來持戒【宋】【元】【明】【宮】【聖】」〔T08 0406a21〕——T223 五本皆與本論底本合。
亦不馳散／心不馳散——本論作「令汝心不隨覺觀，亦不馳散」〔T25 0701c27〕，有校記「亦【大】｜心【宋】【元】【明】【宮】」（下帳第五十條）；T223 作「不隨覺觀，心不馳散」〔T08 0406c04〕，無校記。本論四本之讀正是 T223 之讀。
得涅槃／般涅槃——本論作「漸入三乘而得涅槃」〔T25 0702a02〕，有校記「得【大】｜般【石】」（下帳第五十一條）；T223 作「而般涅槃」，有校記「般【大】｜得【元】【明】【聖】」〔T08 0406c08〕。兩藏之底本與異本互為對方之讀，雙向鏡像，並錄不動。
以禪波羅蜜攝取眾生／以檀那波羅蜜攝取眾生——本論作「以禪波羅蜜攝取眾生，令行禪波羅蜜」〔T25 0702a04〕（無校記）；T223 底本作「以檀那波羅蜜攝取眾生」，有校記「檀【大】｜禪【宋】【元】【明】【宮】【聖】」〔T08 0406c10〕——T223 五本皆作「禪」，正與本論合。此處異文關乎該段所攝之度為何，義理負載重，四造並錄。
作是言／作是語——本論作「菩薩摩訶薩住尸羅波羅蜜教化眾生，作是言」〔T25 0702b15〕；T223 作「作是語」，有校記「語【大】｜言【宋】【元】【明】【宮】【聖】」〔T08 0407a24〕——五本與本論合。

負結果專誌：上列個別異文十七處中，本論側有校記者八處、T223 側有校記者十一處、兩側皆有者三處、兩側皆無者三處（受想行識、四事攝取、及檀那系統項之本論側）。本目所以逐處標校記之有無，為免以一造之無校記反推其為訛——一藏之無校記不構成該讀為孤證之據。

對照組（八串·兩藏各自見數誠實記·對位唯一）。 以下八串之引文取本論（T25）之標點；T223 側標點小異（逗號、頓號之有無）不另列，其字之異則逐串誌之。「是則照明菩薩道」〔T25 0699c15〕／〔T08 0404b11〕；「是色性無故不壞、不隨」〔T25 0699c21〕／〔T08 0404b18〕；「但空法相續故名為眾生」〔T25 0700b16〕／〔T08 0405a14〕；「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦」〔T25 0700b16〕／〔T08 0405a15〕；「汝等莫著布施」〔T25 0701a05〕／〔T08 0405c06〕；「是四事攝眾生已，眾生漸漸住於戒、四禪、四無量心、四無色定」〔T25 0701a20〕／〔T08 0405c22〕（T223 側作「是四事攝取眾生已」〔T08 0405c21〕，多一「取」字——已見上列個別異文「四事攝／四事攝取」條）；「無有定法眾生所著處，但顛倒故眾生著」〔T25 0701a27〕／〔T08 0405c28〕（T223 側作「但顛倒故，眾生著處」〔T08 0405c29〕，句末多一「處」字；該「處」字 T223 有校記「處【大】｜〔－〕【聖】」，聖本無之，正與本論底本之讀合）；「我為眾生故受生死，憐愍汝等故具足大悲」〔T25 0701b07〕／〔T08 0406a09〕。以上八串之漢字流，於 T25n1509 全論與 T08n0223 全經各唯一見（本目逐串於兩藏底本以漢字流獨立重掃，非轉抄），對位唯一、無他品可淆。另誌見數不為一者二，以免以估值充數：「照明菩薩道」於 T25n1509 全論三見〔T25 0699c15〕〔T25 0702c04〕〔T25 0707b07〕（第三見在次品〈淨佛國土品第八十二〉論段，見第七目）、於 T08n0223 全經一見〔T08 0404b11〕；「無所得檀波羅蜜是名為檀波羅蜜」於 T25n1509 一見〔T25 0701a11〕、於 T08n0223 零見——非 T223 無此句，是其作「無所得波羅蜜是名為檀那波羅蜜」〔T08 0405c12〕，屬上開檀那系統項所致，如實記之，不以零見斷言其無。判為「同品異名」：品身逐字幾近同文，品名兩造之異見上。本論【論】層為論體之結構性擴增，所釋經無此層，非異文。

五、般若義眼

本品之眼，在「照明、具足是一義」〔T25 0702c04〕一句；而此一句之所以能立，全繫於方便力之離二邊。其義可約為五重。

其一，具足不是積滿，是不落兩處。 須菩提開卷之問，正是修行人最實的疑：六波羅蜜、十八空、三十七助道法乃至十八不共法都行了，若「不具足菩薩道，不能得阿耨多羅三藐三菩提」〔T25 0699c09〕，那要怎樣才算具足？佛之答不在加法上：行檀時「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜」〔T25 0699c13〕——三事不得，是不落於有；不遠離是法而行，是不落於無。論主把兩邊之過說得極盡：「若菩薩決定得布施等三事，直墮常顛倒、取相著法等過罪；若不得是三事，則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道。」〔T25 0702c04〕於是照明與具足合成一事——照見三輪體空即是照明，能於空中仍行施事即是具足；「如是布施名為具足。」〔T25 0702c11〕具足之反面不是做得不夠，是做的時候站到了某一邊。

其二，不壞不隨——般若之習，是兩個「不」。 舍利弗問云何習般若，佛只答「不壞色、不隨色」〔T25 0699c21〕。論主訓得極細：不說色無常、不說色空無所有，是不壞；不如眼見色取相生著，是不隨〔T25 0702c19〕。這是本品最容易被讀錯的一處——觀無常、觀空，明明是正修，何以在此成了「壞」？其分際在後一句：「常、無常等皆非色實相。」〔T25 0702c22〕以無常破常，仍是以一相破一相；般若所習者不在破，在知其「性無」——「是色從一切四大和合，假名為色；是中無定一法名為色。」〔T25 0702c28〕知性無則二事俱不必作：不必去壞它，因為它本無可壞；不必去隨它，因為它本無可隨。

其三，無性之法何以能立聖凡——問在舍利弗，答在顛倒。 舍利弗之難步步逼緊：既然一法無性可壞可隨，則習般若無所習；既然諸法無性無實無根無本，則凡夫乃至佛之分無可立〔T25 0700a18〕。佛之答不從法上找差別，從心上找：反問「凡夫人所著處色，有性、有實不？」，舍利弗自答「不也！世尊！但以顛倒心故。」〔T25 0700a20〕——聖凡之分不在所著之法有無自性，在能著之心顛倒與否。故經文能下「今有佛、無佛，諸法相常住不異」〔T25 0700c06〕而不礙五道往來，亦能下「是諸法性常空」〔T25 0700c10〕而不礙菩薩發心。法相不動，動的是顛倒；度眾生者所度的，正是這一層顛倒，不是眾生之體。

其四，二諦是說法者的方便，不是兩個世界。 舍利弗最險的一問在此：眾生既不可得，菩薩教之令得須陀洹乃至菩提，豈非「無所得是有所得」〔T25 0703b21〕？佛答只兩句：行般若時「不見眾生及法，但諸因緣和合，假名眾生」〔T25 0703b23〕；「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦。」〔T25 0700b16〕論主釋二諦之用，落在聽者之病上：「為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」〔T25 0703b26〕二諦不是兩層真實，是一個不染二邊的人對兩種病說的兩種話；說空說有俱是方便力在言說上的落處，故說者不隨所說而墮。

其五，大莊嚴在畢竟空中——所以幻師喻是本品的秤。 經文最動人處是舍利弗之歎：菩薩無一法可得，「而能如是大誓莊嚴」〔T25 0700b25〕，用是莊嚴而不生三界、不見有為無為，卻於三界度眾生。論主以市買反照之——「如人市買，必須交易；大心人則不然。」〔T25 0703c03〕交易者以所予換所得，大心者無所依止；故「如是諸法畢竟空中而作大莊嚴，是為希有！」〔T25 0703c11〕。而幻師喻正是這一秤的另一面：菩薩如幻師，所度眾生如所幻之人，作事而不求報；若以所幻為實而求恩惠，論主直下判之為狂。兩面合觀，本品之行門才完整：不作則墮空，作而求報則墮有；作而不求報，才是「照明菩薩道」。其落到最平實處，即是品末那一段——住檀波羅蜜而令眾生持戒、忍辱、精進、修禪、修慧，「是名「因布施生戒」」〔T25 0704c18〕，一度為首而五度俱生。空談之後仍是給衣給食給禪經禪鎮，本品之空，落腳在此。

六、諸家異釋

《大智度論》本無逐文全疏之傳統，古德引釋率屬據實偏倚。本品古德覆讀之結果與品六十一、六十二不同：唯吉藏一家有完整專章，慧影闕釋，均正與天台兩系皆零。逐家誌之，並逐家標其負結果之驗法。

吉藏《大品經義疏》（X24n0451）·本品唯一有效見證。 於所釋經〈具足品〉之逐文疏，起〔X24n0451 0333c23〕（內文標目「具足品第八十一」，緊接品八十〈實際品〉疏訖處），迄〔X24n0451 0335a05〕（次品標目「淨土品第八十二」〔X24n0451 0335a06〕前訖）；卷首總目亦作「具足品第八十一」〔X24n0451 0195c15〕，總目與內文同名，無歧——其用名從所釋經之底本作「具足」，不從本論底本之「照明」（見第四目）。

吉藏開篇即以「方便」立品之名：「此品初明以方便故具足菩薩道故能得佛道，名具足品。」〔X24n0451 0333c24〕次科全品為三：「就第二以方便故具足菩薩道中為三」〔X24n0451 0334a01〕——一明方便故具足菩薩道能得佛道，二明習般若故以本方便，三以般若成就故能化度眾生而無所度。其與前品之相承亦自標之：「此文接上品次第相生，上品具足菩薩道故得佛，今明具方便故具菩薩道」〔X24n0451 0334a03〕。

吉藏於本品最可注目者，是其以中道二重釋方便。 釋佛答檀行一段曰：「佛答：初據一檀行明方便義，不具二事故不墮有見中，亦不離不事故不著無也」〔X24n0451 0334a07〕；復推進一層：「見於一施中得中道觀，遠離二邊名為方便，然既離二邊亦不著中道始是方便」〔X24n0451 0334a09〕。離二邊而復不著中道，方名方便——此語較本論論①之「離是二邊」〔T25 0702c08〕更進一層；本論自身未立「不著中道」之文，此為吉藏之判，本目誌其所增而不代為會通。

其釋「不壞不隨」亦分二乘與凡夫：「二乘折色空為壞，凡夫論眼見色墮想」〔X24n0451 0334a19〕，並以「不觀色常無常、真俗等為不壞也」〔X24n0451 0334a21〕——與論①「不言是色無常」〔T25 0702c19〕之訓同旨，而吉藏明標其屬二乘之折法，是本論所無之繫屬。其設問亦與本論平行：「既不壞不墮則無有，無有則無物，云何習般若？若不習般若，云何得佛道？」〔X24n0451 0334a22〕自答曰「良由了法無性無取故，既是習是般若，得菩提也」〔X24n0451 0334a24〕——問型與舍利弗之難〔T25 0699c25〕同，答亦不出「無性」二字。

吉藏明引本論一處。 疏須菩提再問成就眾生之處，逕標「論云」而引之：「論云：須菩提雖知菩薩道俱，中間說甚深空義，今聽者生疑，云何的明菩薩道耶」〔X24n0451 0334c04〕——所引者即論①「須菩提雖知菩薩道，以中說甚深性空故，聽者生疑，是故發問」〔T25 0704a22〕一段。兩造非逐字相同（吉藏作「俱」「的明」，本論作「以中說」「是故發問」），屬轉述而非逐字徵引，如實誌錄，不判其所據之本與今底本異同。

其下半之科亦密：「白佛下，是第二、廣明二要行」〔X24n0451 0334c06〕，二要行即成就眾生與淨佛土；「初中三：第一、別佛六度廣化眾生；第二、總約六度道品成就眾生；第三、明展轉傳化也」〔X24n0451 0334c08〕。其別釋數處與本論論①相應：因果二門之分——「先是因門成就眾生，今是果門成就眾生也」〔X24n0451 0334c13〕；不生天而作轉輪王之由——「色天著縛樂故不作梵王，欲天著妙五欲難化之不作天王，故但作轉輪王也」〔X24n0451 0334c16〕，與論①「以無色界中無形故，不可教化；色界中多味著禪定樂，無厭惡心故難化」〔T25 0704c05〕同旨而所舉之天不同（吉藏舉梵王、天王，本論舉三界之難化），本目誌其相應而不代為統一；如意珠一喻——「忍中不稱意瞋者，以如意珠施之也」〔X24n0451 0334c20〕，與論①之答〔T25 0704c22〕合；八難之收語——「今得人身無此諸過，正是受化時名好時也」〔X24n0451 0334c24〕，與論①「好時易過」〔T25 0705a18〕合；末段之科——「第三、明展轉化菩薩以財施，令人更行施也」〔X24n0451 0335a05〕，即論①品末「又令人為說摩訶衍法」一段。吉藏所疏者是經而非論，然其科段與本論論①之隨文次第逐段相扣，如實誌錄。

慧影《大智度論疏》（X46n0791）·闕釋（非零命中·屬現存文本範圍之外）。 慧影疏現存本止於〔X46n0791 0917b12〕（其後即校注層），其內文最末之品標目尚在品六十九之中，本品（品八十一）遠在其現存疏本範圍之外。本目於 X46n0791 全檔以漢字流獨立重掃三串：「照明品」二見〔X46n0791 0794b10〕（卷首總目）〔X46n0791 0886b16〕（內文標目「釋照明品第四十」），逐條核皆屬品四十〈照明品第四十〉，非本品；「具足品」零見；「照明菩薩道」零見。故本品之闕釋非搜串不足，是其疏本殘缺所致，據實標闕，不以他處之文充之。

均正《大乘四論玄義》（X46n0784）·本品零（並專誌其一命中之歸屬）。 本目於 X46n0784 全檔獨立重掃：「照明品」一見〔X46n0784 0603c03〕，其文作「大品經第十一卷照明品云」——所指為《大品》卷十一之〈照明品第四十〉，非本品（本品在《大品》卷二十五至二十六），故於本品仍屬零；「具足品」零見；「照明菩薩道」零見。此書為四論宗義綱要體，非逐品隨文釋，零命中屬體裁使然，非缺陷，亦不以零命中反推均正無涉本品之義。本目所以逐一標出該一命中並核其歸屬，正為免「照明」同名異品之陷阱（見第四目）致誤植。

天台兩系·四部（三部全零·一部一命中屬品四十·專誌）。 智顗《妙法蓮華經玄義》（T33n1716）、湛然《法華玄義釋籤》（T33n1717）、智顗《摩訶止觀》（T46n1911）、湛然《止觀輔行傳弘決》（T46n1912）四部，本目以上開三串逐部獨立全掃：T33n1716、T33n1717、T46n1911 三部三串共九組全零〔查無〕；T46n1912 「照明品」一見〔T46n1912 0396a22〕，其文作「此準大品照明品中」，下引「舍利弗問佛。云何應般若波羅蜜。佛言。色不生般若生」——此所準者是〈照明品第四十〉之文，非本品（本品無此問答），故於本品亦屬零。四部於本品共零命中，本目誌此為負結果而非負命題：不以零命中斷言天台兩系於本品全無所承。

七、互讀與承衍

本品之義脈，前後相承者有五，皆此目所誌，不代定讀。

其一，品卷全等之位（前品八十→本品→次品八十二·底本自證）。 本品獨佔卷九十一全卷（見第一目）：前品〈實際品第八十〉訖於卷九十之卷末題〔T25 0699b24〕，本品自卷九十一卷首起題〔T25 0699c02〕至卷末題〔T25 0705b15〕，次品〈淨佛國土品第八十二〉自卷九十二卷首起題〔T25 0705b18〕。此一品一卷之整齊，在〈釋餘品〉諸品中並不常見——品六十一跨兩卷、品六十二居卷中段，本品則卷品邊界全合，如實誌錄。

其二，「照明菩薩道」一語之續入次品（本論自證·三見之第三見）。 「照明菩薩道」於 T25n1509 全論三見：經①〔T25 0699c15〕、論①〔T25 0702c04〕，第三見在次品〈淨佛國土品第八十二〉之論段〔T25 0707b07〕——「照明菩薩道，其心安隱，自念：『我但斷著心，道自然至。』」本品所立之名，於次品續用而不重釋，是兩品文脈相連之直接痕跡，如實誌錄，其義理之會通留待次品之帳。

其三，本論他品之前指（論主自誌·一處）。 論①釋色之性無，繫之於本論前文：「如先「破色」中說。」〔T25 0702c29〕所指之本論前文，本目未展開回核，據實誌其未展開。本品論段之他處前指皆指向所釋經而非本論他品：「如經中說布施相」〔T25 0704c10〕、「餘波羅蜜，如經中廣說故，不復解之」〔T25 0705a27〕——二處之「經」即本品經①，屬品內自指，不構成跨品鏈。

其四，同名異品之遠鏈（〈照明品第四十〉·非本品之承衍·專誌以免誤鏈）。 古德三家於「照明品」之命中，逐條皆落於品四十（見第六目）。本品與品四十除名同之外，本目未見任何文脈相承之證：品四十之文為「云何應般若波羅蜜」之問答（湛然所準者即此），本品之文為「云何具足菩薩道」之問答，兩品場景結構（誰問、對誰問、求什麼、得何答）俱不同。故本目不以品四十之古德疏文充作本品之承衍，特此誌錄，以斷後續之誤鏈。

其五，鬼屋喻與〈同學品第六十二〉之相鄰（本目誌其相鄰·不代會通）。 論①之鬼屋喻，其收語為「至明旦相見，乃是故舊同學，各相愧謝」〔T25 0705a12〕，所鬪之二人本是同學；而本論品六十二〈同學品〉正以菩薩與菩薩相待為題。兩處之「同學」二字，一為喻中之世情、一為品題之法目，本目誌其相鄰而不判其為一事——本論於此二處之間未立任何互指之文。

八、校本與版本說明

本品底本為《大智度論》卷九十一〔T25 0699c02–0705b18〕（品身正文自品題〔T25 0699c02〕起，終於論①「如布施為首生五波羅蜜，餘波羅蜜亦如是」〔T25 0705b13〕一句迄〔T25 0705b14〕，次卷末題「大智度論卷第九十一」〔T25 0705b15〕，次品品題〔T25 0705b18〕前訖）。工作底本之校記清單依 CBETA 校勘條之本讀／各本異讀傳錄，正文從本讀。

校記總量與結構（一百一十五條·三型）。 本目以正文範圍內起訖錨對校記層校記條之起錨屬性獨立全掃，得校記條 一百一十五條，分三型：底本諸本異讀型一百零五條（有對應校訂型注）、CBETA 校訂層二條（〔T25 0704a02〕〔T25 0704a05〕，無傳統見證，見下專列）、星號重引型八條（無獨立注，各以對應注指回品內之注，見下專列）。三型之和一百一十五，與工具值校記條 115 精確吻合。

見證層（七造·負結果專誌）。 本目獨立掃本品範圍全部校記條之見證屬性，以「含此證本之校記條數」計，所見證本凡七造，逐造報實數：【大】一百一十五見（其中一百一十三條為正讀，另二條於 CBETA 校訂處退居異讀）、【宮】七十一見、【宋】六十七見、【元】六十一見、【明】五十九見、【石】三十七見、【聖】二十四見；另 CBETA 校訂層【CB】二見（皆正讀）、【麗-CB】二見（皆正讀）。本品無【磧】【北藏】【房山】等其他證本之獨立見數——非漏掃，是本品範圍內確無，如實誌為負結果。又：宮本之見數（七十一）居諸異本之首、聖本（二十四）最少，與品六十一之聖本居首、品六十二之宋本居首皆不同，為本品之實況，不強求與前品一致。

巢狀校記一組（品題條·專列）。 品題〔T25 0699c02〕之十七字條，其正讀欄之內含另一完整校記一組——「一【大】｜一品【宮】」（宮本於品號「第八十一」下增「品」字）。即本品品題一處實為巢狀二層：外層記聖、石二本之題面全異（見第四目），內層記宮本之增字。本目於下帳中依底本出現序分列二條（第一、二條），並標其巢狀關係；品六十一之帳曾誌「巢狀校勘條」零，本品則有其一，如實誌錄。

存目注一條（無對應校記條·專列）。 本品範圍內校訂型之注凡一百零六條，其中一百零五條各有對應校記條，另有一條無對應校記條，底本原樣作「釋照明品【大】，釋具足品【宋】【元】【明】【宮】」（其底本注碼為 0699012，錨落品題之內、外層校記條之正讀範圍中）。此一條正是本品品名兩造之直接底據（見第四目）——因不入校記條清單，故一百一十五條全量帳中不見其目，本目專列以補之。

傍註型注零條（負結果專誌）。 本品範圍內傍註型之注零條——與品六十一之二條異。本目獨立以傍註型標記於本品正文範圍全掃，確為零，如實誌為負結果，非漏掃。品內另有行內型之底本原有夾註一枚：品題下之「卷第九十一」〔T25 0699c03〕，屬卷次夾註，非校記層。

CBETA 校訂層二條（麗藏對讀型·專列）。 〔T25 0704a02〕「廬（K14n0549_p1420c07・T25n1509_p0376c09）【CB】【麗-CB】｜盧【大】」、〔T25 0704a05〕「廬（K14n0549_p1420c10・T25n1509_p0376c09）【CB】【麗-CB】｜盧【大】」（下帳第七十七、七十九條）。二條皆「廬」字，皆屬幻師喻之「園林、廬觀」一語〔T25 0704a01〕；其正讀欄內含二重交叉引——前者指高麗藏對應位、後者指本論他處之同語對應位。此型與品六十二之單條 K14 增補型同款而本品成對，如實誌錄。底本作「盧」，CBETA 依麗藏校作「廬」，正文從 CBETA 校訂之讀。

星號校記八枚·全屬品內（專列·與品六十一、六十二之跨品型異）。 本品範圍內星號錨八枚，本目逐枚解其對應注目標並定位所屬品，八枚之目標注全落本品範圍內，無一跨品：

起訖錨 8c4〔T25 0700a06〕「是」字——對應注（共用底本注碼 0700001），即本品〔T25 0700a06〕之注（下帳第七條）。
起訖錨 8c5〔T25 0700b27〕「性」字——對應注（共用底本注碼 0700014），即本品〔T25 0700b27〕之注（下帳第二十一條）。
起訖錨 8c6〔T25 0700c01〕「五」字——對應注（共用底本注碼 0700015），即本品〔T25 0700c01〕之注（下帳第二十三條）。
起訖錨 8c7〔T25 0700c05〕「五」字——對應注（共用底本注碼 0700015），同上。
起訖錨 8c8〔T25 0700c09〕「五」字——對應注（共用底本注碼 0700015），同上。
起訖錨 8c9〔T25 0702a09〕「具」字——對應注（共用底本注碼 0702002），即本品〔T25 0702a08〕之注（下帳第五十二條）。
起訖錨 8ca〔T25 0704a08〕「惠」字——對應注（共用底本注碼 0704002），即本品〔T25 0704a06〕之注（下帳第八十五條）。
起訖錨 8cb〔T25 0705a10〕「戶」字——對應注（共用底本注碼 0705005），即本品〔T25 0705a09〕之注（下帳第一百零六條）。

八枚指向之目標注凡六——其中底本注碼 0700015「五【大】｜六【宋】【元】【明】【宮】」一注為四處共用（其定義處〔T25 0700c01〕連同三枚星號錨），即經①「無分別五道」一段「五道／六道」之異讀於數行之內四見而共一注。所釋經 T223 側於同段亦見同型：「五【大】｜六【聖】」四處共注〔T08 0405a29〕〔T08 0405b04〕〔T08 0405b08〕及〔T08 0407b03〕，惟其異本為聖本而非宋元明宮——兩藏於「五道／六道」之異各有其系，如實誌錄，不判孰正。

校勘總帳（一百一十五條全量對帳·底本原樣）。 下依底本出現序全量列之，內含星號校記八條與 CBETA 校訂二條，星號條隨條標明其對應注目標。異本讀法並列保存，正文仍從現行底本讀法。

校記條（一百一十五·底本出現序·星號重引隨條標明）

〔T25 0699c02〕大智度論釋照明品第八十一【大】｜釋第八十品【聖】｜摩訶般若波羅蜜品第八十成就眾生品九十二【石】（品題·十七字條·其正讀欄內含巢狀校記一組＝下一條）
〔T25 0699c02〕一【大】｜一品【宮】（巢狀於上條正讀欄之內·宮本於品號下增「品」字）
〔T25 0699c05〕龍樹菩薩造【大】｜〔－〕【聖】【石】
〔T25 0699c06〕後秦龜茲國三藏鳩摩羅什譯【大】｜姚秦三藏法師鳩摩羅什譯【宋】【元】【明】【宮】｜〔－〕【聖】【石】
〔T25 0699c07〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0699c26〕能習【大】｜能習行【石】
〔T25 0700a06〕是【大】｜〔－〕【宋】【宮】
〔T25 0700a06〕是【大】｜〔－〕【宋】【宮】（星號校記·對應注共用底本注碼 0700001）
〔T25 0700a16〕以【大】｜知【宋】【元】【明】｜如【宮】
〔T25 0700a19〕無【大】｜〔－〕【元】【明】【宮】【聖】
〔T25 0700a19〕佛【大】｜〔－〕【石】
〔T25 0700a28〕住中【大】｜中住【石】
〔T25 0700a29〕弗【大】｜弗今【石】
〔T25 0700b02〕性【大】｜相【宋】【元】【宮】
〔T25 0700b05〕辱【大】｜〔－〕【聖】
〔T25 0700b05〕想【大】｜〔－〕【宮】【聖】
〔T25 0700b09〕得【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0700b14〕有【大】｜有有【宋】【元】【明】【宮】【聖】
〔T25 0700b21〕提【大】｜提者【石】
〔T25 0700b25〕誓【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0700b27〕性【大】｜法【宋】【元】【明】【宮】
〔T25 0700b27〕性【大】｜法【宋】【元】【明】【宮】（星號校記·對應注共用底本注碼 0700014）
〔T25 0700c01〕五【大】｜六【宋】【元】【明】【宮】
〔T25 0700c01〕五【大】｜六【宋】【元】【明】【宮】（星號校記·對應注共用底本注碼 0700015）
〔T25 0700c04〕則【大】｜〔－〕【聖】
〔T25 0700c05〕五【大】｜六【宋】【元】【明】【宮】（星號校記·對應注共用底本注碼 0700015）
〔T25 0700c06〕佛【大】｜〔－〕【石】
〔T25 0700c09〕五【大】｜六【宋】【元】【明】【宮】（星號校記·對應注共用底本注碼 0700015）
〔T25 0700c10〕諸【大】｜〔－〕【宋】【宮】
〔T25 0700c14〕誓【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
〔T25 0700c22〕已【大】｜以【石】
〔T25 0700c24〕背捨【大】｜解脫【宋】【元】【明】【宮】
〔T25 0701a06〕受【大】｜更受【元】【明】
〔T25 0701a11〕檀【大】｜〔－〕【宋】【宮】【聖】
〔T25 0701a22〕乃至【大】｜〔－〕【宋】【宮】
〔T25 0701a26〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0701a28〕當【大】｜等【宋】【元】【明】【宮】【聖】【石】
〔T25 0701b05〕作【大】｜不作【宋】【元】【明】【宮】
〔T25 0701b05〕不【大】｜〔－〕【宋】【宮】
〔T25 0701b09〕相【大】｜相空【宋】【元】【明】【宮】
〔T25 0701b10〕嚮【大】｜響【宋】【元】【明】【宮】
〔T25 0701b12〕自身【大】｜身自【宋】【宮】
〔T25 0701b13〕肌【大】｜𦘺【石】
〔T25 0701b13〕物【大】｜法【宋】【宮】
〔T25 0701b22〕成【大】｜乘【元】【明】
〔T25 0701c01〕汝【大】｜〔－〕【宋】【宮】｜汝等以【元】【明】
〔T25 0701c01〕汝【大】｜〔－〕【元】【明】
〔T25 0701c05〕尚【大】｜當【聖】
〔T25 0701c13〕如【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0701c27〕亦【大】｜心【宋】【元】【明】【宮】
〔T25 0702a02〕得【大】｜般【石】
〔T25 0702a08〕具【大】｜具足【元】【明】
〔T25 0702a09〕具【大】｜具足【元】【明】（星號校記·對應注共用底本注碼 0702002）
〔T25 0702a25〕以【大】｜〔－〕【宋】【宮】【聖】
〔T25 0702a26〕住【大】｜行【宋】【元】【明】【宮】
〔T25 0702b08〕如【大】｜與【明】
〔T25 0702b08〕物【大】｜有物【石】
〔T25 0702b11〕法果【大】｜法【宋】【元】【明】【宮】｜果【聖】
〔T25 0702b14〕及【大】｜乃至【宋】【元】【明】【宮】
〔T25 0702b16〕少【大】｜〔－〕【宋】【宮】
〔T25 0702b16〕我【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0702b19〕善【大】｜善道【宋】【元】【明】【宮】
〔T25 0702b21〕尸【大】｜諸尸【石】
〔T25 0702b23〕【論】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0702c01〕用【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0702c18〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0702c21〕著【大】｜相【宋】【宮】
〔T25 0702c22〕常【大】｜見常【元】【明】
〔T25 0702c26〕無【大】｜〔－〕【石】
〔T25 0702c28〕名【大】｜名名【宋】【元】【明】【宮】
〔T25 0703a14〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0703a20〕不【大】｜〔－〕【石】
〔T25 0703a29〕勝法【大】｜法勝【石】
〔T25 0703b02〕佛【大】｜〔－〕【石】
〔T25 0703b10〕故【大】｜〔－〕【宮】【聖】
〔T25 0703b11〕三【大】｜二【宮】
〔T25 0703b20〕今【大】｜令【聖】【石】
〔T25 0703c06〕以【大】｜已【宋】【元】【明】【宮】
〔T25 0703c07〕縛無【大】｜無縛【宋】【元】【明】【宮】【石】
〔T25 0703c11〕畢【大】｜〔－〕【聖】
〔T25 0703c19〕過罪【大】｜罪過【宋】【元】【明】【宮】
〔T25 0704a02〕廬【CB】【麗-CB】｜盧【大】
〔T25 0704a05〕廬【CB】【麗-CB】｜盧【大】
〔T25 0704a05〕生【大】｜人【宋】【元】【明】【宮】【聖】
〔T25 0704a06〕惠【大】｜慧【宋】【宮】
〔T25 0704a06〕狂【大】｜誑【石】
〔T25 0704a08〕惠【大】｜慧【宋】【宮】（星號校記·對應注共用底本注碼 0704002）
〔T25 0704a16〕何【大】｜所【石】
〔T25 0704a18〕也【大】｜耶【元】【明】
〔T25 0704a22〕佛【大】｜〔－〕【聖】
〔T25 0704b03〕我【大】｜〔－〕【石】
〔T25 0704b05〕著【大】｜〔－〕【石】
〔T25 0704b07〕故【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0704b11〕善【大】｜是【石】
〔T25 0704b14〕濡【大】｜軟【宋】【元】【明】【宮】
〔T25 0704b21〕姓【大】｜性【宋】【元】【宮】
〔T25 0704b28〕當【大】｜能【宋】【元】【明】
〔T25 0704c01〕他【大】｜他人【宋】【元】【明】【宮】【聖】【石】
〔T25 0704c02〕作【大】｜得【宋】【元】【明】【宮】
〔T25 0704c09〕種【大】｜〔－〕【石】
〔T25 0704c18〕因【大】｜因緣【宋】【元】【明】【宮】
〔T25 0705a01〕房【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0705a02〕皆【大】｜皆悉【石】
〔T25 0705a03〕空【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0705a05〕能【大】｜當【宋】【元】【明】【宮】
〔T25 0705a09〕戶【大】｜門【宋】【元】【明】【宮】【石】
〔T25 0705a10〕戶【大】｜門【宋】【元】【明】【宮】【石】（星號校記·對應注共用底本注碼 0705005）
〔T25 0705a17〕鬪諍【大】｜諍鬪【宋】【元】【明】【宮】
〔T25 0705a23〕愚【大】｜牛【元】【石】
〔T25 0705a24〕支【大】｜肢【元】【明】
〔T25 0705a24〕盲聾【大】｜聾盲【石】
〔T25 0705a25〕啞【大】｜瘂【宋】【元】【明】【宮】
〔T25 0705b05〕照【大】｜詔【宋】【元】【明】【宮】
〔T25 0705b09〕是汝【大】｜如自【宋】【元】【明】【宮】
〔T25 0705b15〕大智度論卷第九十一【大】｜大智度論釋卷第九十一【宋】【宮】｜大智度經論卷第九十一釋第八十品【聖】｜大智度經論卷第九十二釋第八十品竟【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 coincides completely with the whole of Fascicle 91—the chapter title 「大智度論釋照明品第八十一」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Illumination, the Eighty-first"〔T25 0699c02〕 is precisely the opening title at the head of Fascicle 91 (below it stands the interlinear note 「卷第九十一」 tr. "Fascicle Ninety-one"〔T25 0699c03〕, a fascicle-number interlinear note original to the base text), and the fascicle-end title at the end of the chapter, 「大智度論卷第九十一」 tr. "Fascicle Ninety-one of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0705b15〕, is precisely the close of Fascicle 91; the title of the next chapter, 「大智度論釋淨佛國土品第八十二」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Purifying the Buddha-land, the Eighty-second"〔T25 0705b18〕, starts Fascicle 92 afresh (with the interlinear note 「卷第九十二」 tr. "Fascicle Ninety-two" below it). The preceding chapter, "The Limit of Reality", Chapter 80, ends at the fascicle-end title of Fascicle 90, 「大智度論卷第九十」 tr. "Fascicle Ninety of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0699b24〕. Hence this chapter is of the type in which chapter and fascicle are wholly equal—differing from the fascicle-spanning type of Chapter 61, and differing too from Chapter 62, which lies in the middle part of a fascicle and has no fascicle title at the head of the chapter; in this chapter the chapter head, the fascicle title, the author's signature 「龍樹菩薩造」 tr. "Composed by the Bodhisattva Nāgārjuna"〔T25 0699c05〕, 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 0699c06〕—all four are present.

The whole chapter has eight thousand two hundred and forty-nine pure Chinese characters (a mechanically recounted value); it exceeds the threshold for a unit, and this section divides it along the boundary between the sūtra section and the treatise section into two units: the First Part〔T25 0699c02–0702b21〕 (the chapter title, the author's signature, the translator's signature, and Sūtra ①) and the Last Part〔T25 0702b23–0705b15〕 (Treatise ① and the fascicle-end title). The two units have four thousand one hundred and ninety-two and four thousand and fifty-seven pure Chinese characters, whose sum is precisely eight thousand two hundred and forty-nine; the division has zero drift. The cut is taken at the 【論】 marker〔T25 0702b23〕—this chapter has no fascicle boundary available (a single fascicle), and the boundary between the sūtra section and the treatise section is a structural division inherent in this treatise, which does not split any group of questions and answers or any simile.

The structure within the chapter is one 【經】 and one 【論】: the 【經】 marker〔T25 0699c07〕 and the 【論】 marker〔T25 0702b23〕. Both markers have collation notes: in the 【經】 entry the two Song and Palace texts lack this marker (entry five of the ledger below); in the 【論】 entry the three Song, Palace, and Shōgozō texts lack this marker (entry sixty-four of the ledger below)—whether a marker is present or absent belongs to the layer of transmission of the base text, and the structural count still takes the labels of the base text as the standard.

The speaker structure of Sūtra ①: a three-party exchange of questions and answers, twenty-one turns. The sūtra section of this chapter is not an exposition by one speaker to one hearer, but a long exchange of questions and answers rotating among three parties, Subhūti, Śāriputra, and the Buddha, all under a single 【經】 marker. Its order: Subhūti addresses the Buddha, asking about making the bodhisattva path complete〔T25 0699c07〕, and the Buddha tells Subhūti〔T25 0699c12〕; the questioner changes to Śāriputra〔T25 0699c18〕, and thereafter the Buddha and Śāriputra go back and forth for fourteen turns〔T25 0699c19〕〔T25 0699c25〕〔T25 0699c29〕〔T25 0700a18〕〔T25 0700a19〕〔T25 0700a20〕〔T25 0700a22〕〔T25 0700a24〕〔T25 0700a27〕〔T25 0700b09〕〔T25 0700b13〕〔T25 0700b23〕〔T25 0700c03〕〔T25 0700c21〕; the questioner changes back to Subhūti〔T25 0700c26〕, and thereafter the Buddha and Subhūti go three turns〔T25 0700c28〕〔T25 0701a02〕〔T25 0701a04〕; after that, up to the end of the sūtra section〔T25 0702b21〕, it is the Buddha's continuous exposition to Subhūti, linked by 「復次，須菩提」 tr. "Again, Subhūti", and no further marker of a change of speaker is seen. Among these are two places where the Buddha questions in return and the hearer answers: at〔T25 0700a19〕 the Buddha asks 「凡夫人所著處色，有性、有實不？」 tr. "The form to which ordinary people cling—does it have nature, does it have substance?", and at〔T25 0700a20〕 the answer is 「不也！世尊！但以顛倒心故。」 tr. "No! World-Honored One! It is only by reason of an inverted mind."—by the form of address 「世尊」 tr. "World-Honored One" the one who answers is determined to be Śāriputra, not the Buddha answering himself; at〔T25 0700c18〕 the Buddha asks, in the simile of the conjurer, 「是中有人食飲飽滿不？」 tr. "Among these, are there people who have eaten and drunk and are filled?", and at〔T25 0700c21〕 the answer is 「不也！世尊！」 tr. "No! World-Honored One!", after which the Buddha at once continues 「如是！舍利弗！」 tr. "Just so! Śāriputra!"; the two share one line anchor, and this section lists them in one segment while recording them as two turns.

The structure of Treatise ①: six pairs of questions and answers, and no 「釋曰：」 tr. "Explanation:" opening the treatise. The treatise section opens the treatise directly with 「問曰：」 tr. "Question:"〔T25 0702b23〕, and in the whole chapter there is no marker 「釋曰：」 tr. "Explanation:" opening the treatise—different from Chapter 62, where 「釋曰：」 tr. "Explanation:" opens the treatise, and the same as Chapter 61, which opens the treatise directly with 「問曰：」 tr. "Question:". There are six pairs of questions and answers; the line positions of each pair are〔T25 0702b23〕 / 〔T25 0702b27〕,〔T25 0703a28〕 / 〔T25 0703a29〕,〔T25 0704a09〕 / 〔T25 0704a11〕,〔T25 0704c20〕 / 〔T25 0704c22〕,〔T25 0705a28〕 / 〔T25 0705b01〕,〔T25 0705b03〕 / 〔T25 0705b04〕. The treatise section of this chapter has no setting side by side of 「有人言」 tr. "someone says"—differing from the five occurrences of Chapter 62 and the two instances of Chapter 61; the negative result is recorded as it is. The one place in Treatise ①〔T25 0704b09〕, 「或有人言：「若施是好法，何不自行？」」 tr. "Or someone says: ‘If giving is a good dharma, why do you not practise it yourself?’", is a hypothetical objection from another within the treatise-author's own narration, not an independent setting side by side of a divergent view; this section distinguishes it as it is, and does not count it in the number of such settings side by side.

II. Terms Examined

Illumination · completeness. Drawn from the chapter title, and also that to which the two-sided chapter name of this chapter is tied (see Section IV). The sūtra proof of 「照明」 tr. "illumination" lies in a sentence of the Buddha's answer in Sūtra ①: the bodhisattva, by the power of skilful means, practises giving and yet 「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜，是則照明菩薩道」 tr. "not finding the giving, not finding the giver, not finding the recipient, nor being far from this dharma, he practises dānapāramitā: this is the illumination of the bodhisattva path"〔T25 0699c13〕; the sūtra proof of 「具足」 tr. "completeness" lies in the sentence immediately following in the same passage: 「菩薩以方便力故具足菩薩道；具足已，能得阿耨多羅三藐三菩提。」 tr. "Because of the power of skilful means the bodhisattva makes the bodhisattva path complete; having made it complete, he can obtain anuttarā samyaksaṃbodhi."〔T25 0699c15〕. On these two names the treatise-author passes a single direct word, and it is the most essential sentence of the whole chapter: 「照明、具足是一義。」 tr. "Illumination and completeness are one meaning."〔T25 0702c04〕—illumination is not something separately illumined; it is precisely completeness; completeness is not something separately accumulated; it is precisely illumination. As to why they are one meaning, the treatise explains it by the two sides (see Section V).

The power of skilful means. The backbone of this chapter. Sūtra ① threads 「以方便力故」 tr. "because of the power of skilful means" through from beginning to end: practising giving while the three things are not found〔T25 0699c13〕, training in prajñā while form is neither destroyed nor followed〔T25 0699c20〕, seeing that dharmas are without nature and without root-foundation and yet arousing the mind of awakening〔T25 0700a23〕, abiding in the two truths and yet teaching the Dharma for beings〔T25 0700b16〕. Treatise ① explains its substance: 「若菩薩用六波羅蜜等諸法，以方便力和合故能行；是時，具足菩薩道。方便力者，不決定得是布施等三事，亦不離是三事，行檀波羅蜜」 tr. "If the bodhisattva uses the six perfections and the other dharmas, he can practise them because they come together with the power of skilful means; at that time he makes the bodhisattva path complete. The power of skilful means is this: not definitely finding these three things of giving and the rest, nor parting from these three things, he practises dānapāramitā"〔T25 0702b29〕. Skilful means is not another name for expedient cleverness; it is the capacity not to fall into the two sides—when Śāriputra objects that if 「諸法無自性可壞、可隨」 tr. "dharmas have no self-nature that can be destroyed or followed" there is nothing to train in, the Buddha's answer too is only this one phrase: 「不離方便力故可得。」 tr. "It can be found because one does not part from the power of skilful means."〔T25 0700a02〕

Not destroying · not following. The mark of training in prajñā, in the words of the Buddha's answer to Śāriputra in Sūtra ①: 「以方便力故，不壞色、不隨色。」 tr. "Because of the power of skilful means, he does not destroy form and does not follow form."〔T25 0699c20〕 Its reason lies precisely in 「是色性無故不壞、不隨」 tr. "because the nature of this form is non-existent, he does not destroy it and does not follow it"〔T25 0699c21〕. Treatise ① glosses them word by word: 「色不壞者，不言是色無常，不言是色空無所有，是名不壞色。」 tr. "Not destroying form means not saying that this form is impermanent, not saying that this form is empty and without anything existent; this is named not destroying form."〔T25 0702c19〕, 「不隨色者，不如眼見色取相生著。」 tr. "Not following form means not, as the eye sees form, grasping at marks and giving rise to clinging."〔T25 0702c20〕 It then extends them in three layers: not speaking of form as permanent or impermanent, suffering or pleasant; not speaking of the root of form as coming from world-nature, from atoms, from the Great Sovereign Heaven, from time, of itself, or without cause—「如是等名為不隨、不壞。」 tr. "Such things as these are named not following and not destroying."〔T25 0702c26〕 What 「壞」 tr. "destroy" points to is breaking form with impermanence and emptiness; what 「隨」 tr. "follow" points to is grasping at its marks and clinging to it; of the two, one belongs to a one-sidedness of contemplative practice, the other to the bondage of emotional views; the treatise assigns them to two roads, yet cuts both off alike with the one 「性無」 tr. "the nature is non-existent".

The nature is non-existent · the emptiness of nature. That by which this chapter can neither destroy nor follow is this alone. Treatise ① explains 「性無」 tr. "the nature is non-existent" not as abstruse talk but directly through the coming together of the four elements: 「是色從一切四大和合，假名為色；是中無定一法名為色。」 tr. "This form is provisionally named form from the coming together of all the four elements; within it there is no fixed single dharma named form."〔T25 0702c28〕 It also ties this to an earlier passage of this treatise: 「如先「破色」中說。」 tr. "As was said earlier in ‘Refuting Form’."〔T25 0702c29〕 The words of Sūtra ① are still more direct: 「諸法無一法有性。」 tr. "Among dharmas there is not a single dharma that has nature."〔T25 0700a13〕, 「是諸法性常空」 tr. "the nature of these dharmas is ever empty"〔T25 0700c10〕, 「諸法根本實無我、無所有、性常空」 tr. "the root of dharmas is truly without self, without anything existent, its nature ever empty"〔T25 0700a29〕. What 「性無」 tr. "the nature is non-existent" means is not that dharmas do not appear, but that in their appearing there is no fixed substance to hold on to—hence what follows can take it as the ground for delivering beings, and not as a hindrance to delivering beings.

The dānapāramitā of nothing to be attained. That the three wheels of dāna are not found—Sūtra ① itself establishes the name: 「無所得檀波羅蜜是名為檀波羅蜜。」 tr. "The dānapāramitā of nothing to be attained—this is named dānapāramitā."〔T25 0701a11〕 Its words of teaching come before: 「諸善男子！汝等莫著布施！」 tr. "Good men! Do not cling to giving!"〔T25 0701a05〕, 「諸法相中無所施、無施者、無受者，是三法性皆空」 tr. "within the marks of dharmas there is nothing given, no giver, no recipient; the nature of these three dharmas is all empty"〔T25 0701a07〕. This one name is the comprehensive hold of the whole passage of this chapter on ‘giving containing the five perfections and containing the thirty-seven limbs of the path’: the three things—what is given, the giver, and the recipient—are all not found, and yet the deed of giving is still done; hence giving can lead out of birth and death and does not add to bondage.

The two truths. Where Śāriputra objects that ‘beings are without anything existent, and yet are made to attain being without anything existent’ would then become something to be attained, and the Buddha answers, this treatise sets up the name of the two truths most clearly: 「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦。」 tr. "The bodhisattva-mahāsattva abides in the two truths and teaches the Dharma for beings: worldly truth and the truth of the highest meaning."〔T25 0700b16〕 That whereby he can set up the name of beings without going against the emptiness of nature lies in the same place too: 「但空法相續故名為眾生」 tr. "it is only that the continuity of empty dharmas is named a being"〔T25 0700b16〕. Treatise ① explains the use of the two truths without falling to one side: 「為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」 tr. "For beings who love and cling he teaches emptiness; for beings who grasp at marks and cling to emptiness he teaches existence; in the two places of existence and non-existence he is stained by neither."〔T25 0703b26〕 In this chapter the two truths are not a frame of doctrinal classification; they are where the power of skilful means of the one who teaches the Dharma comes to land in speech.

The great adornment of the oath · the vast and great mind. Śāriputra's words of praise for the bodhisattva in Sūtra ①: 「是菩薩摩訶薩心曠大！」 tr. "This bodhisattva-mahāsattva's mind is vast and great!"〔T25 0700b23〕; Treatise ① explains this name: 「曠大心者」 tr. "As for the vast and great mind"〔T25 0703c01〕, whose reason lies precisely in 「無有法可得若一相、若異相」 tr. "there is no dharma to be found, whether of one mark or of differing marks", and it takes buying in the market as a contrasting reflection: 「如人市買，必須交易；大心人則不然。」 tr. "As when a person buys in the market, there must be an exchange; the person of great mind is not so."〔T25 0703c03〕—one who exchanges has taking and giving; one of great mind, without any support, arouses the great adornment. The treatise concludes it: 「如是諸法畢竟空中而作大莊嚴，是為希有！」 tr. "Thus within the ultimate emptiness of all dharmas to take on the great adornment—this is rare!"〔T25 0703c11〕

Bringing beings to accomplishment · purifying buddha-lands. The theme of the latter half of this chapter, and also what the next chapter, "Purifying the Buddha-land", Chapter 82, takes up. In Sūtra ① Subhūti asks 「何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、淨佛國土？」 tr. "What is the path of the bodhisattva-mahāsattva, practising which path the bodhisattva can bring beings to accomplishment and purify buddha-lands?"〔T25 0700c27〕, and the Buddha's answer is precisely the six perfections and so on up to the eighteen unshared dharmas. Below this he speaks of them perfection by perfection, all with 「住檀波羅蜜中」 tr. "abiding in dānapāramitā" as the axis: abiding in dāna he causes beings to keep morality, to practise patience, to practise vigour, to cultivate meditation, and to cultivate wisdom, and gathers in beings with the four means of gathering—「是四事攝眾生已，眾生漸漸住於戒、四禪、四無量心、四無色定」 tr. "having gathered beings with these four things, beings little by little abide in morality, the four dhyānas, the four immeasurable minds, and the four formless absorptions"〔T25 0701a20〕. Treatise ① sets up one name for this: 「是名「因布施生戒」。」 tr. "This is named ‘morality born from giving’."〔T25 0704c18〕, and at the end of the chapter sums it up: 「如布施為首生五波羅蜜，餘波羅蜜亦如是。」 tr. "As giving, being the head, gives birth to the five perfections, so it is with the other perfections."〔T25 0705b13〕

The superior dharma · the holy Dharma · the dharma of going forth. Three names set up by Treatise ① in answering the question 「六波羅蜜外更有何法為勝」 tr. "beyond the six perfections, what further dharma is superior?": 「勝法者，所謂四諦聖法、出法。」 tr. "The superior dharma is the holy Dharma of the four truths, the dharma of going forth."〔T25 0703b10〕, 「一切聖人所行法，名為聖法；出三界生死，名為出法。」 tr. "The dharma practised by all the sages is named the holy Dharma; going forth from birth and death in the three realms is named the dharma of going forth."〔T25 0703b11〕 The key of this passage is its boundary: the bodhisattva first teaches beings to practise the six dharmas of giving, morality, and the rest; in this passage these six dharmas are not to be understood as perfections—the treatise says explicitly 「此中不說波羅蜜」 tr. "here the perfections are not spoken of"〔T25 0703a29〕—but are the worldly wholesome dharmas of the first gate; only the holy Dharma of the four truths is 「勝」 tr. "superior". The treatise further explains for itself the reason it does not speak of the first six dharmas in terms of birth in heaven and the receiving of reward: 「復次，菩薩為佛道故說是六法；但眾生意劣故，自取小乘」 tr. "Again, the bodhisattva speaks these six dharmas for the sake of the Buddha path; but because beings' intentions are inferior, they of themselves take up the Small Vehicle"〔T25 0703b15〕.

III. Similes and Stories

This chapter has six similes and stories, very unequal in length; the longest is the passage of the haunted house in Treatise ①, which even among the similes of the whole treatise is a rare narrative of worldly affairs.

The simile of the conjurer (set up in the sūtra · explained in the treatise · with a further objection raised). In Sūtra ① the Buddha uses it to break the clinging to 「有眾生可度」 tr. "there are beings to be delivered": 「譬如幻師幻作百千萬億人，與種種飲食令飽滿」 tr. "It is like a conjurer who conjures hundreds of thousands of myriads of koṭi of people and gives them all kinds of food and drink to fill them"〔T25 0700c18〕; the conjurer, delighted, cries aloud that he has obtained great merit; the Buddha asks in return 「是中有人食飲飽滿不？」 tr. "Among these, are there people who have eaten and drunk and are filled?", and Śāriputra answers 「不也！世尊！」 tr. "No! World-Honored One!"〔T25 0700c21〕. Treatise ① matches it thing by thing: 「幻師即是菩薩，幻師所作園林、廬觀即是六波羅蜜等度眾生法，幻師所作象馬、男女即是菩薩所度眾生」 tr. "the conjurer is precisely the bodhisattva; the gardens, huts, and pavilions the conjurer makes are precisely the six perfections and the other dharmas for delivering beings; the elephants, horses, men, and women the conjurer makes are precisely the beings the bodhisattva delivers"〔T25 0704a01〕, and points out that its sickness lies in seeking a return: if the conjurer took what he conjured as real and sought gratitude from the conjured people, 「即是狂人」 tr. "that is a madman". This simile further draws out the third group of questions and answers of this chapter, the only objection in the whole chapter aimed at a simile itself: the questioner objects that the conjurer really exists while what he conjures is unreal, whereas beings and the bodhisattva are alike empty—how then can it serve as a simile?〔T25 0704a09〕. The treatise answers in two layers: first, 「諸法實相中，法尚無，何況眾生！」 tr. "Within the real mark of all dharmas there are not even dharmas, how much less beings!"〔T25 0704a11〕—the conjurer too is only another name, and the sages see no difference between the conjurer and what is conjured; second, a simile as a simile never takes the whole, 「取其少許相似處為喻，何以盡取為難？」 tr. "taking a little point of likeness as the simile—why take the whole of it to make a difficulty?"〔T25 0704a15〕, and it gives as an example a lion used to compare a king—taking its fearlessness and sovereignty, without faulting the difference of its four legs and coat of hair. The treatise gathers it up with a final sentence: 「我今說喻以破眾生，汝云何復以眾生為難？」 tr. "I now speak a simile in order to break beings; how can you in turn make beings a difficulty?"〔T25 0704a19〕

Like the sound of an echo. The simile in Sūtra ① explaining the provisional name of beings, very short and yet in a crucial position: the bodhisattva practises great compassion and benefits beings, yet does not find a real, fixed mark of beings; 「但有假名故可說是眾生；是名字亦空，如嚮聲，實不可說相」 tr. "it is only because there is a provisional name that one can say ‘beings’; this name too is empty, like the sound of an echo, its mark truly unspeakable"〔T25 0701b09〕. What the echo is taken as a simile for lies in ‘a sound that can be heard, yet no owner to hold on to’, complementing the simile of the conjurer: the conjurer breaks ‘the people delivered’, the echo breaks ‘the name of those delivered’.

Planting a tree in space. Treatise ① praises the rarity of the great adornment: 「譬如人虛空中種樹，樹葉花果，多所利益。」 tr. "It is as a person plants a tree in space, and the tree's leaves, flowers, and fruit give much benefit."〔T25 0703c12〕—without any support, and yet giving rise to real benefit, matching exactly the meaning of the sūtra's words 「無所依止而能發大莊嚴」 tr. "without any support, and yet able to arouse the great adornment".

The wish-fulfilling jewel. The answering simile of the fourth group of questions and answers in Treatise ①. The questioner objects: to give to the poor and needy so that they are not angry is acceptable, but if what that person seeks by its nature cannot be met as he wishes, and vexation makes him angry, what then?〔T25 0704c20〕. The treatise answers: 「以如意珠施之，則使人皆稱意。」 tr. "If one gives him a wish-fulfilling jewel, then it makes everyone satisfied."〔T25 0704c22〕 and pairs it with the virtue of the practitioner: 「如行者入慈三昧故，人無瞋者。」 tr. "As, because the practitioner enters the samādhi of kindness, people are without hatred."〔T25 0704c23〕 The majesty of the jewel and the samādhi of kindness are set side by side; this is the real explanation of the passage of this chapter on ‘abiding in dānapāramitā and causing beings to practise patience’.

The haunted house (two monks fighting by night). The longest story of this chapter; Treatise ① uses it as a simile for how, the five aggregates being empty, grasping at marks leads to strife. Its text says 「如山中有一佛圖，彼中有一別房，房中有鬼來恐惱道人故，諸道人皆捨房而去」 tr. "As in the mountains there was a futu, and in it a separate room, and because a ghost came into the room and frightened and vexed the men of the path, the men of the path all abandoned the room and left"〔T25 0704c29〕; two guest monks, one after the other, each prided himself on his keeping of morality and much learning, and both said 「小鬼何所能？我能伏之！」 tr. "What can a little ghost do? I can subdue it!"〔T25 0705a05〕; then one shut the door and sat upright waiting for the ghost, the other knocked at the door in the dark of night seeking to enter, each took the other for the ghost, and they fought with all their strength the whole night through—「至明旦相見，乃是故舊同學，各相愧謝。眾人雲集，笑而怪之。」 tr. "When they saw each other at dawn, they were old fellow-students, and each apologised to the other in shame. People gathered like clouds, laughing and wondering at them."〔T25 0705a12〕 The treatise at once ties it to the Dharma: 「五眾無我、無人，空取相致鬪諍；若支解在地，但有骨肉，無人、無我。」 tr. "The five aggregates are without self and without person; vainly grasping at marks leads to fighting and strife; if they were dismembered on the ground, there would be only bones and flesh, no person and no self."〔T25 0705a14〕 The landing point of the simile lies not in whether there is a ghost or not, but in ‘those who fought were from the first fellow-students’—it neighbours the meaning of Chapter 62, "Training Alike", while each forms its own text; this section records that they neighbour, and does not reconcile them on their behalf.

The list of the eight difficulties (the border lands of the country of Anxi · the heavens of long life). Treatise ①, continuing the simile of the haunted house and urging not to lose the good time, counts one by one the places where one cannot be taught: the hells with burning, roasting, slaughtering, and cutting; the animals harming one another; the hungry ghosts with hunger, thirst, and burning vexation; the heavens of long life, clinging to the flavour of meditative concentration, a thousand myriad Buddhas passing by without their noticing; next the border lands—「如安息國諸邊地生者，皆是人身，愚不可教化」 tr. "Like those born in the border lands such as the country of Anxi: all have human bodies, but are foolish and cannot be taught"〔T25 0705a22〕; and next those who, born in the central country, lack the six faculties, and those who, with faculties complete, cling to wrong views. Its summary words are precisely the exhortation on which Sūtra ① rests: 「當知人身難得，佛世難值，好時易過；一墮諸難，永不可治！」 tr. "Know that a human body is hard to obtain, the age of a Buddha hard to meet, and a good time easily passes; once one falls into the difficulties, it can never be cured!"〔T25 0705a17〕 This passage is not a general talk of impermanence; it serves as the proof, in terms of retribution, of the one sentence 「汝莫於根本空中鬪諍作罪」 tr. "Do not fight and commit offences within the fundamental emptiness"〔T25 0705a16〕.

IV. The Sūtra Passage Explained

The network of the two-sided chapter name: Illumination / Completeness (recorded side by side without judgement). The chapter name of this chapter is two-sided; this section records it item by item according to the base text, listing all four sides of the two canons.

First, the side of this treatise. The collation notes on the chapter title〔T25 0699c02〕 are in two layers in all: the outer-layer seventeen-character entry 「大智度論釋照明品第八十一【大】｜釋第八十品【聖】｜摩訶般若波羅蜜品第八十成就眾生品九十二【石】」 tr. "Mahāprajñāpāramitā-upadeśa, Commentary on the Chapter on Illumination, the Eighty-first (Taishō) | Commentary on the Eightieth Chapter (Shōgozō) | Mahāprajñāpāramitā, Chapter the Eightieth, Chapter on Bringing Beings to Accomplishment, Ninety-two (Ishiyama)" (entry one of the ledger below), and in addition one register-only note without a collation entry (see Section VIII), which in the base text as it stands reads 「釋照明品【大】，釋具足品【宋】【元】【明】【宮】」 tr. "Commentary on the Chapter on Illumination (Taishō), Commentary on the Chapter on Completeness (Song, Yuan, Ming, Palace)"—the four Song, Yuan, Ming, and Palace texts all read 「釋具足品」 tr. "Commentary on the Chapter on Completeness". Hence the two sides on this treatise's side: the base text reads 「照明」 tr. "illumination", and the four Song, Yuan, Ming, and Palace texts read 「具足」 tr. "completeness".

Second, the side of the sūtra explained. The chapter title of this chapter in T223, the Mahāprajñāpāramitā Sūtra,〔T08 0404b02〕 reads 「具足品第八十一」 tr. "Chapter on Completeness, the Eighty-first", and its collation note is 「具足【大】｜照明【宮】｜卷第廿六具足【聖】」 tr. "completeness (Taishō) | illumination (Palace) | Fascicle Twenty-six, completeness (Shōgozō)"—the T223 base text reads 「具足」 tr. "completeness", while the Palace edition, on the contrary, reads 「照明」 tr. "illumination". Below the chapter title there is further one interlinear note〔T08 0404b02〕, 「丹照明品」 tr. "Khitan: Chapter on Illumination", whose collation note reads 「丹照明品【大】｜〔－〕【宋】【元】【明】【宮】【聖】」 tr. "Khitan: Chapter on Illumination (Taishō) | omitted (Song, Yuan, Ming, Palace, Shōgozō)", that is, this interlinear note of the Khitan edition survives only in the 【大】 text, and the other five texts all lack it.

The readings of the two canons form exactly a mirror image: the base-text reading of this treatise (illumination) is precisely the reading of the Palace edition of T223 and what the interlinear note of the Khitan edition marks; the base-text reading of T223 (completeness) is precisely the reading of the four Song, Yuan, Ming, and Palace texts of this treatise. The two readings of the chapter name, 「照明／具足」 tr. "Illumination / Completeness", are not a wavering within one canon, but two readings existing side by side, each in the transmission of one of the two canons; they are recorded as they are, without judging which is correct. Further: the ancient masters' use of the name also divides into two lines—Jizang's commentary uses 「具足品第八十一」 tr. "Chapter on Completeness, the Eighty-first"〔X24n0451 0333c23〕, of the same line as the T223 base text (see Section VI).

The trap of the same name for different chapters ("Illumination", Chapter 40 · recorded specially). The name 「照明品」 tr. "Chapter on Illumination", in the literature of the Larger Prajñāpāramitā line, corresponds to at least two chapters: this chapter (Chapter 81, the name in this treatise's base text), and Chapter 40 ("Illumination", Chapter 40; Jizang's general table of contents at the head of the fascicle reads 「照明品第四十」 tr. "Chapter on Illumination, the Fortieth"〔X24n0451 0195b13〕, and the heading in the body is the same〔X24n0451 0280a11〕; Huiying's commentary heading reads 「釋照明品第四十」 tr. "Commentary on the Chapter on Illumination, the Fortieth"〔X46n0791 0886b16〕). Any cross-text scan using 「照明」 tr. "illumination" as a keyword must first be cross-checked by chapter boundaries or ranges of line positions; one may not judge where a hit belongs by its surface wording—the negative results of the three masters in Section VI have all had this filter applied entry by entry, as explained there.

The differing formats of the title in the Shōgozō and Ishiyama texts. The Shōgozō text's chapter title reads 「釋第八十品」 tr. "Commentary on the Eightieth Chapter" (the chapter number one less than the base text, the -1 step), and its fascicle-end title reads 「大智度經論卷第九十一釋第八十品」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Ninety-one, Commentary on the Eightieth Chapter"; the Ishiyama text's chapter title reads 「摩訶般若波羅蜜品第八十成就眾生品九十二」 tr. "Mahāprajñāpāramitā, Chapter the Eightieth, Chapter on Bringing Beings to Accomplishment, Ninety-two" (the sūtra-title format · chapter number -1 · ending with the Ishiyama text's own fascicle number 「九十二」 tr. "ninety-two"; its name reads 「成就眾生品」 tr. "Chapter on Bringing Beings to Accomplishment", taking the meaning of this chapter's sūtra words 「成就眾生、淨佛國土」 tr. "bringing beings to accomplishment and purifying buddha-lands"), and its fascicle-end title reads 「大智度經論卷第九十二釋第八十品竟」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Ninety-two, the Commentary on the Eightieth Chapter is finished" (the fascicle number one more than the base text). Hence in this chapter three matters are present together in the Ishiyama text: the chapter name differently written as 「成就眾生品」 tr. "Chapter on Bringing Beings to Accomplishment", the chapter number -1, and the fascicle number +1; the three differ from one another, and are recorded as they are, without forcing them into uniformity. Neither the Shōgozō nor the Ishiyama text has the two titles of the author's and the translator's signatures (entries three and four of the ledger below); the translator's signature in the four Song, Yuan, Ming, and Palace texts reads 「姚秦三藏法師鳩摩羅什譯」 tr. "Translated by the Tripiṭaka Dharma master Kumārajīva in the Yao Qin".

The +1 offset of the chapter-order mark in the T223 table of contents (continuing · not a new ailment of this chapter). On the side of the sūtra explained, T223, the table-of-contents mark of this chapter has the chapter-order mark 82, while the displayed text marks 「81 具足品」 tr. "81 Chapter on Completeness"〔T08 0404b02〕; the table-of-contents mark of its next chapter, "Pure Land", Chapter 82, also has the chapter-order mark 82〔T08 0407b09〕—that is, the chapter-order mark of the table of contents is +1 from this chapter onward, while the next chapter does not increase it further, the two chapters bearing one and the same value. The table-of-contents mark of the preceding chapter, "The Limit of Reality", Chapter 80, has the chapter-order mark 80〔T08 0400c22〕, agreeing with the displayed text. Hence the starting point of the offset is in this chapter; it is a matter of the CBETA markup layer, not a doctrinal divergence, recorded as it is and not corrected on its behalf.

Full collation of the re-quoted sūtra (both sides compared · one systematic item · seventeen individual variants · whether a collation note exists recorded at each place). This section collates character by character, as a stream of Chinese characters, this treatise's Sūtra ①〔T25 0699c07–0702b21〕 against the full text of this chapter of the sūtra explained〔T08 0404b02–0407b08〕; the two sides are almost identical character by character. The differences fall into two kinds.

First, one systematic item: dāna in two characters or in one · dhyāna in two characters or in one. In the whole chapter T223 reads 「檀那波羅蜜」 tr. "dānapāramitā (in the two-character transliteration)" and 「禪那波羅蜜」 tr. "dhyānapāramitā (in the two-character transliteration)" at twenty-four places, where this treatise reads throughout 「檀波羅蜜」 tr. "dānapāramitā (in the one-character transliteration)" and 「禪波羅蜜」 tr. "dhyānapāramitā (in the one-character transliteration)". On the T223 side each of these twenty-four places has a collation note, and its reading is always 「那【大】｜〔－〕【聖】」 tr. "na (Taishō) | omitted (Shōgozō)"—that is, the Shōgozō text of T223 deletes the character 「那」 tr. "na", and the reading so produced is precisely the reading of this treatise's base text; on this treatise's side not one of these twenty-four places has a collation note. This belongs to the habits of the two canons in rendering names, each forming its own line, of the same pattern as the 「檀波羅蜜／檀那波羅蜜」 tr. "dānapāramitā (one-character) / dānapāramitā (two-character transliteration)" recorded for Chapter 62 (a standing convention already ruled), and is not judged again; this section only records the number of occurrences in this chapter and the distribution of the collation notes.

Second, seventeen individual variants, recorded at each place:

Feeling, perception, constructions, and consciousness—this treatise reads 「乃至識亦如是」 tr. "and so on up to consciousness, likewise"〔T25 0699c22〕, T223 reads 「乃至受想行識亦如是」 tr. "and so on up to feeling, perception, constructions, and consciousness, likewise"〔T08 0404b18〕. Neither side has a collation note.
A single dharma / a single dharma-nature—this treatise reads 「若有一法可得，應當取」 tr. "if there were a single dharma that could be found, it ought to be taken"〔T25 0700a03〕, T223 reads 「若有一法性可得」 tr. "if there were a single dharma-nature that could be found". The T223 side has the collation note 「性【大】｜〔－〕【聖】」 tr. "nature (Taishō) | omitted (Shōgozō)"〔T08 0404c01〕—the Shōgozō text lacks the character 「性」 tr. "nature", agreeing exactly with this treatise's base text; this treatise's side has no collation note.
Without root and without foundation / without root-foundation—this treatise reads 「若諸法無性、無實、無根、無本」 tr. "if dharmas are without nature, without substance, without root, and without foundation"〔T25 0700a18〕, T223 reads 「無性無實、無根本」 tr. "without nature and without substance, without root-foundation". This treatise's side has the collation note 「無【大】｜〔－〕【元】【明】【宮】【聖】」 tr. "without (Taishō) | omitted (Yuan, Ming, Palace, Shōgozō)" (entry ten of the ledger below)—the four Yuan, Ming, Palace, and Shōgozō texts of this treatise delete one character 「無」 tr. "without", and the reading so produced is precisely the reading of T223; the T223 side has no collation note.
World-Honored One—T223 reads 「世尊！云何菩薩摩訶薩行般若波羅蜜時，以方便力故」 tr. "World-Honored One! How, when the bodhisattva-mahāsattva practises prajñāpāramitā, because of the power of skilful means"〔T08 0404c22〕, while this treatise in the same passage reads 「云何菩薩摩訶薩行般若波羅蜜時，以方便力故」 tr. "How, when the bodhisattva-mahāsattva practises prajñāpāramitā, because of the power of skilful means"〔T25 0700a25〕, without the two Chinese characters 「世尊」 tr. "World-Honored One". The T223 side has the collation note 「世尊【大】｜〔－〕【聖】」 tr. "World-Honored One (Taishō) | omitted (Shōgozō)"〔T08 0404c22〕—the Shōgozō text lacks these two characters, agreeing exactly with this treatise.
Can arouse / arouse—in T223's 「能發阿耨多羅三藐三菩提心」 tr. "can arouse the mind of anuttarā samyaksaṃbodhi"〔T08 0404c21〕 the character 「能」 tr. "can" has the collation note〔T08 0404c24〕「能【大】｜〔－〕【宋】【元】【明】【宮】【聖】」 tr. "can (Taishō) | omitted (Song, Yuan, Ming, Palace, Shōgozō)"—the five texts all lack 「能」 tr. "can", agreeing with this treatise's reading at this place.
The emptiness of self-nature / the emptiness of specific marks—this treatise reads 「見諸法無所有、性常空、自性空時」 tr. "when he sees that dharmas are without anything existent, their nature ever empty, empty of self-nature"〔T25 0700b02〕, T223 reads 「自相空」 tr. "the emptiness of specific marks". This treatise's side has the collation note 「性【大】｜相【宋】【元】【宮】」 tr. "nature (Taishō) | mark (Song, Yuan, Palace)" (entry fourteen of the ledger below)—the three Song, Yuan, and Palace texts of this treatise read 「自相空」 tr. "the emptiness of specific marks", precisely the reading of T223; the T223 side has no collation note. This is the place carrying the heaviest doctrinal load among the variants of this passage, recorded side by side and left unaltered.
Those of scattered thought / the scattered—this treatise reads 「亂想者為說禪定法」 tr. "for those of scattered thought he teaches the dharma of meditative concentration"〔T25 0700b05〕, T223 reads 「亂者」 tr. "the scattered". This treatise's side has the collation note 「想【大】｜〔－〕【宮】【聖】」 tr. "thought (Taishō) | omitted (Palace, Shōgozō)" (entry sixteen of the ledger below)—the two Palace and Shōgozō texts lack the character 「想」 tr. "thought", agreeing with T223.
I have obtained great merit (said twice / said once)—this treatise reads 「歡喜唱言：『我得大福！我得大福！』」 tr. "delighted, he cries aloud: ‘I have obtained great merit! I have obtained great merit!’"〔T25 0700c19〕, while the T223 base text says it once. The T223 side has the collation note 「福【大】｜福我得大福【宋】【元】【明】【宮】」 tr. "merit (Taishō) | merit, I have obtained great merit (Song, Yuan, Ming, Palace)"〔T08 0405b19〕—the four Song, Yuan, Ming, and Palace texts of T223 say it twice, agreeing exactly with this treatise's base text; this treatise's side has no collation note.
The eight liberations: turning away and relinquishing / liberation—this treatise reads 「八背捨」 tr. "the eight liberations"〔T25 0700c24〕, with the collation note 「背捨【大】｜解脫【宋】【元】【明】【宮】」 tr. "turning away and relinquishing (Taishō) | liberation (Song, Yuan, Ming, Palace)" (entry thirty-two of the ledger below); T223 also reads 「八背捨」 tr. "the eight liberations", with the collation note 「背捨【大】｜解脫【宋】【元】【明】【宮】【聖】」 tr. "turning away and relinquishing (Taishō) | liberation (Song, Yuan, Ming, Palace, Shōgozō)"〔T08 0405b24〕. The variants of the two canons at this place go in the same direction and are of the same type, and their parallel is recorded as it is.
Gathering by the four things / gathering in by the four things—this treatise reads 「是四事攝眾生已」 tr. "having gathered beings with these four things"〔T25 0701a20〕, T223 reads 「攝取」 tr. "gather in". Neither side has a collation note.
You should / you all—this treatise reads 「是故汝當自離生死」 tr. "therefore you should yourself part from birth and death"〔T25 0701a28〕, with the collation note 「當【大】｜等【宋】【元】【明】【宮】【聖】【石】」 tr. "should (Taishō) | all (Song, Yuan, Ming, Palace, Shōgozō, Ishiyama)" (entry thirty-seven of the ledger below)—six texts of this treatise all read 「等」 tr. "all", precisely the reading of T223; the T223 side has no collation note.
Has this thought / does not have this thought (the position of the negative)—this treatise reads 「見有乞者，作是念：『我不為餘事故受轉輪聖王果』」 tr. "seeing someone begging, he has this thought: ‘It is not for any other matter that I receive the fruit of a wheel-turning sage king’"〔T25 0701b04〕, with the collation note 「作【大】｜不作【宋】【元】【明】【宮】」 tr. "has (Taishō) | does not have (Song, Yuan, Ming, Palace)" (entry thirty-eight of the ledger below); the T223 base text reads 「見有乞者，不作是念：『我為餘事故，受轉輪聖王果』」 tr. "seeing someone begging, he does not have this thought: ‘It is for some other matter that I receive the fruit of a wheel-turning sage king’"〔T08 0406a06〕, whose character 「我」 tr. "I" has the collation note 「我【大】｜我不【元】【明】【聖】」 tr. "I (Taishō) | I not (Yuan, Ming, Shōgozō)"〔T08 0406a07〕. The places where the negative falls in the two canons differ: this treatise's base text places it at 「我不為餘事」 tr. "it is not for any other matter that I", the T223 base text places it at 「不作是念」 tr. "does not have this thought"; and the variant texts of each canon tend toward the reading of the other. The four sides are recorded side by side, without judging which is correct.
Like an echo: the variant writing / the standard writing—this treatise reads 「如嚮聲」 tr. "like the sound of an echo (in the variant writing)"〔T25 0701b10〕, with the collation note 「嚮【大】｜響【宋】【元】【明】【宮】」 tr. "echo, in the variant writing (Taishō) | echo, in the standard writing (Song, Yuan, Ming, Palace)" (entry forty-one of the ledger below); T223 reads 「如響」 tr. "like an echo (in the standard writing)", with the collation note 「響【大】｜嚮【聖】」 tr. "echo, in the standard writing (Taishō) | echo, in the variant writing (Shōgozō)"〔T08 0406a13〕. They form exactly a mirror image.
Come and keep morality / keep morality and come—this treatise reads 「諸善男子！汝等來持戒」 tr. "Good men! Come, all of you, and keep morality"〔T25 0701b18〕 (no collation note); T223 reads 「汝等持戒來」 tr. "keep morality, all of you, and come", with the collation note 「持戒來【大】｜來持戒【宋】【元】【明】【宮】【聖】」 tr. "keep morality and come (Taishō) | come and keep morality (Song, Yuan, Ming, Palace, Shōgozō)"〔T08 0406a21〕—the five texts of T223 all agree with this treatise's base text.
Also not scattered / the mind not scattered—this treatise reads 「令汝心不隨覺觀，亦不馳散」 tr. "so that your mind does not follow initial and sustained thought and is also not scattered"〔T25 0701c27〕, with the collation note 「亦【大】｜心【宋】【元】【明】【宮】」 tr. "also (Taishō) | mind (Song, Yuan, Ming, Palace)" (entry fifty of the ledger below); T223 reads 「不隨覺觀，心不馳散」 tr. "does not follow initial and sustained thought, the mind not scattered"〔T08 0406c04〕, without a collation note. The reading of the four texts of this treatise is precisely the reading of T223.
Obtaining nirvāṇa / parinirvāṇa—this treatise reads 「漸入三乘而得涅槃」 tr. "little by little entering the three vehicles and obtaining nirvāṇa"〔T25 0702a02〕, with the collation note 「得【大】｜般【石】」 tr. "obtain (Taishō) | pari- (Ishiyama)" (entry fifty-one of the ledger below); T223 reads 「而般涅槃」 tr. "and attain parinirvāṇa", with the collation note 「般【大】｜得【元】【明】【聖】」 tr. "pari- (Taishō) | obtain (Yuan, Ming, Shōgozō)"〔T08 0406c08〕. The base texts and the variant texts of the two canons each have the other's reading, a two-way mirror image, recorded side by side and left unaltered.
Gathering in beings by dhyānapāramitā / gathering in beings by dānapāramitā (in the two-character transliteration)—this treatise reads 「以禪波羅蜜攝取眾生，令行禪波羅蜜」 tr. "gathering in beings by dhyānapāramitā, causing them to practise dhyānapāramitā"〔T25 0702a04〕 (no collation note); the T223 base text reads 「以檀那波羅蜜攝取眾生」 tr. "gathering in beings by dānapāramitā (in the two-character transliteration)", with the collation note 「檀【大】｜禪【宋】【元】【明】【宮】【聖】」 tr. "dāna (Taishō) | dhyāna (Song, Yuan, Ming, Palace, Shōgozō)"〔T08 0406c10〕—the five texts of T223 all read 「禪」 tr. "dhyāna", agreeing exactly with this treatise. The variant at this place bears on which perfection the passage gathers by; its doctrinal load is heavy, and the four sides are recorded side by side.
Makes this statement / speaks these words—this treatise reads 「菩薩摩訶薩住尸羅波羅蜜教化眾生，作是言」 tr. "the bodhisattva-mahāsattva, abiding in śīlapāramitā, teaches and transforms beings, making this statement"〔T25 0702b15〕; T223 reads 「作是語」 tr. "speaking these words", with the collation note 「語【大】｜言【宋】【元】【明】【宮】【聖】」 tr. "words (Taishō) | statement (Song, Yuan, Ming, Palace, Shōgozō)"〔T08 0407a24〕—the five texts agree with this treatise.

Record of negative results: of the seventeen individual variants listed above, eight have a collation note on this treatise's side, eleven on the T223 side, three on both sides, and three on neither side (feeling, perception, constructions, and consciousness; gathering in by the four things; and this treatise's side of the systematic item of the two-character transliteration). The reason this section marks at each place whether there is a collation note is to avoid inferring from one side's lack of a collation note that its reading is corrupt—one canon's lack of a collation note does not constitute grounds for that reading being an isolated witness.

Control group (eight strings · the number of occurrences in each canon recorded honestly · each alignment unique). The citations of the eight strings below take the punctuation of this treatise (T25); the slight differences of punctuation on the T223 side (the presence or absence of commas and enumerating commas) are not listed separately, while differences of characters are recorded string by string. 「是則照明菩薩道」 tr. "this is the illumination of the bodhisattva path"〔T25 0699c15〕 / 〔T08 0404b11〕; 「是色性無故不壞、不隨」 tr. "because the nature of this form is non-existent, he does not destroy it and does not follow it"〔T25 0699c21〕 / 〔T08 0404b18〕; 「但空法相續故名為眾生」 tr. "it is only that the continuity of empty dharmas is named a being"〔T25 0700b16〕 / 〔T08 0405a14〕; 「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦」 tr. "the bodhisattva-mahāsattva abides in the two truths and teaches the Dharma for beings: worldly truth and the truth of the highest meaning"〔T25 0700b16〕 / 〔T08 0405a15〕; 「汝等莫著布施」 tr. "do not cling to giving"〔T25 0701a05〕 / 〔T08 0405c06〕; 「是四事攝眾生已，眾生漸漸住於戒、四禪、四無量心、四無色定」 tr. "having gathered beings with these four things, beings little by little abide in morality, the four dhyānas, the four immeasurable minds, and the four formless absorptions"〔T25 0701a20〕 / 〔T08 0405c22〕 (the T223 side reads 「是四事攝取眾生已」 tr. "having gathered in beings with these four things"〔T08 0405c21〕, with one more character 「取」 tr. "in"—already seen in the individual variant 「四事攝／四事攝取」 tr. "gathering by the four things / gathering in by the four things" listed above); 「無有定法眾生所著處，但顛倒故眾生著」 tr. "there is no fixed dharma as a place to which beings cling; it is only because of inversion that beings cling"〔T25 0701a27〕 / 〔T08 0405c28〕 (the T223 side reads 「但顛倒故，眾生著處」 tr. "it is only because of inversion that beings cling to a place"〔T08 0405c29〕, with one more character 「處」 tr. "place" at the end of the sentence; that character 「處」 tr. "place" has in T223 the collation note 「處【大】｜〔－〕【聖】」 tr. "place (Taishō) | omitted (Shōgozō)", the Shōgozō text lacking it, agreeing exactly with the reading of this treatise's base text); 「我為眾生故受生死，憐愍汝等故具足大悲」 tr. "For the sake of beings I receive birth and death; out of pity for you I am complete with great compassion"〔T25 0701b07〕 / 〔T08 0406a09〕. The Chinese character streams of these eight strings are each seen uniquely in the whole treatise T25n1509 and in the whole sūtra T08n0223 (this section rescanned each string independently as a Chinese character stream in the base texts of both canons, not copying from elsewhere); each alignment is unique, with no other chapter to confuse it. In addition, two strings whose number of occurrences is not one are recorded, so as not to let an estimate pass for a count: 「照明菩薩道」 tr. "the illumination of the bodhisattva path" is seen three times in the whole treatise T25n1509〔T25 0699c15〕〔T25 0702c04〕〔T25 0707b07〕 (the third in the treatise section of the next chapter, "Purifying the Buddha-land", Chapter 82; see Section VII), and once in the whole sūtra T08n0223〔T08 0404b11〕; 「無所得檀波羅蜜是名為檀波羅蜜」 tr. "the dānapāramitā of nothing to be attained—this is named dānapāramitā" is seen once in T25n1509〔T25 0701a11〕 and zero times in T08n0223—not that T223 lacks this sentence, but that it reads 「無所得波羅蜜是名為檀那波羅蜜」 tr. "the pāramitā of nothing to be attained—this is named dānapāramitā (in the two-character transliteration)"〔T08 0405c12〕, a result of the systematic item of the two-character transliteration set out above; this is recorded as it is, and the zero occurrences are not taken as an assertion that the sentence is absent. Judged as 「同品異名」 tr. "the same chapter under different names": the body of the chapter is almost identical character by character, and the difference of the two-sided chapter name is seen above. The 【論】 layer of this treatise is a structural expansion belonging to the treatise form; the sūtra explained has no such layer, and it is not a variant.

V. The Prajñā Eye

The eye of this chapter lies in the one sentence 「照明、具足是一義」 tr. "illumination and completeness are one meaning"〔T25 0702c04〕; and that this one sentence can stand rests entirely on the power of skilful means being apart from the two sides. Its meaning can be summed up in five layers.

First, completeness is not filling up by accumulation; it is not falling into either of two places. Subhūti's question opening the scroll is just the most real doubt of a practitioner: the six perfections, the eighteen emptinesses, the thirty-seven dharmas that aid the path, and so on up to the eighteen unshared dharmas have all been practised; if 「不具足菩薩道，不能得阿耨多羅三藐三菩提」 tr. "not making the bodhisattva path complete, one cannot obtain anuttarā samyaksaṃbodhi"〔T25 0699c09〕, then how must it be to count as complete? The Buddha's answer is not on the side of addition: when practising giving, 「不得施、不得施者、不得受者，亦不遠離是法行檀波羅蜜」 tr. "not finding the giving, not finding the giver, not finding the recipient, nor being far from this dharma, he practises dānapāramitā"〔T25 0699c13〕—not finding the three things is not falling into existence; practising without being far from this dharma is not falling into non-existence. The treatise-author states the faults of the two sides to the full: 「若菩薩決定得布施等三事，直墮常顛倒、取相著法等過罪；若不得是三事，則墮斷滅邊，著空，還起邪見等諸煩惱，便離菩薩道。」 tr. "If the bodhisattva definitely finds the three things of giving and the rest, he falls straight into the inversion of permanence, grasping at marks, clinging to dharmas, and the other faults and offences; if he does not find these three things, he falls to the side of annihilation, clings to emptiness, and gives rise again to wrong views and the other afflictions, and so parts from the bodhisattva path."〔T25 0702c04〕 Thereupon illumination and completeness join into one matter—to illumine and see the emptiness of the three wheels is illumination; to be able within emptiness still to do the deed of giving is completeness; 「如是布施名為具足。」 tr. "Such giving is named complete."〔T25 0702c11〕 The opposite of completeness is not doing too little; it is standing on one side while doing it.

Second, not destroying and not following—the training in prajñā is two 「不」 tr. "nots". Śāriputra asks how to train in prajñā, and the Buddha answers only 「不壞色、不隨色」 tr. "he does not destroy form and does not follow form"〔T25 0699c21〕. The treatise-author glosses them most finely: not saying that form is impermanent, not saying that form is empty and without anything existent—this is not destroying; not, as the eye sees form, grasping at marks and giving rise to clinging—this is not following〔T25 0702c19〕. This is the place in this chapter most easily misread—contemplating impermanence and contemplating emptiness are plainly right cultivation; why here do they become 「壞」 tr. "destroying"? The boundary lies in the next sentence: 「常、無常等皆非色實相。」 tr. "Permanence, impermanence, and the rest are all not the real mark of form."〔T25 0702c22〕 To break permanence with impermanence is still to break one mark with another mark; what prajñā trains in lies not in breaking but in knowing its 「性無」 tr. "the nature is non-existent"—「是色從一切四大和合，假名為色；是中無定一法名為色。」 tr. "This form is provisionally named form from the coming together of all the four elements; within it there is no fixed single dharma named form."〔T25 0702c28〕 Knowing that the nature is non-existent, neither of the two things need be done: there is no need to destroy it, because it has from the first nothing that can be destroyed; there is no need to follow it, because it has from the first nothing that can be followed.

Third, how dharmas without nature can establish sage and ordinary—the question is Śāriputra's, the answer lies in inversion. Śāriputra's objection presses closer step by step: since not a single dharma has a nature that can be destroyed or followed, then training in prajñā has nothing to train in; since dharmas are without nature, without substance, without root, and without foundation, then the distinctions from ordinary people up to the Buddha cannot be set up〔T25 0700a18〕. The Buddha's answer does not look for the difference in dharmas but in the mind: he asks in return 「凡夫人所著處色，有性、有實不？」 tr. "The form to which ordinary people cling—does it have nature, does it have substance?", and Śāriputra himself answers 「不也！世尊！但以顛倒心故。」 tr. "No! World-Honored One! It is only by reason of an inverted mind."〔T25 0700a20〕—the distinction between sage and ordinary lies not in whether the dharma clung to has self-nature, but in whether the mind that clings is inverted or not. Hence the sūtra text can say 「今有佛、無佛，諸法相常住不異」 tr. "now, whether there is a Buddha or no Buddha, the marks of dharmas abide constantly and do not differ"〔T25 0700c06〕 without hindering the going and coming within the five destinies, and can also say 「是諸法性常空」 tr. "the nature of these dharmas is ever empty"〔T25 0700c10〕 without hindering the bodhisattva's arousing of the mind. The marks of dharmas are immovable; what moves is inversion; what the one who delivers beings delivers is precisely this layer of inversion, not the substance of beings.

Fourth, the two truths are the skilful means of the one who teaches the Dharma, not two worlds. Śāriputra's most perilous question is here: since beings are unfindable, when the bodhisattva teaches them and causes them to obtain srota-āpanna and so on up to awakening, is this not 「無所得是有所得」 tr. "nothing to be attained being something to be attained"〔T25 0703b21〕? The Buddha answers in only two sentences: practising prajñā, 「不見眾生及法，但諸因緣和合，假名眾生」 tr. "he does not see beings or dharmas; there is only the coming together of causes and conditions, provisionally named beings"〔T25 0703b23〕; 「菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦。」 tr. "The bodhisattva-mahāsattva abides in the two truths and teaches the Dharma for beings: worldly truth and the truth of the highest meaning."〔T25 0700b16〕 The treatise-author's explanation of the use of the two truths lands on the sickness of the hearers: 「為愛著眾生故說空，為取相著空眾生故說有；有、無中二處不染。」 tr. "For beings who love and cling he teaches emptiness; for beings who grasp at marks and cling to emptiness he teaches existence; in the two places of existence and non-existence he is stained by neither."〔T25 0703b26〕 The two truths are not two layers of reality; they are two kinds of words spoken by one person, stained by neither side, to two kinds of sickness; speaking of emptiness and speaking of existence are both where the power of skilful means lands in speech, so the speaker does not fall along with what he speaks.

Fifth, the great adornment is within ultimate emptiness—and so the simile of the conjurer is the scale of this chapter. The most moving place in the sūtra text is Śāriputra's sigh: the bodhisattva finds not a single dharma, 「而能如是大誓莊嚴」 tr. "and yet can thus take on the great adornment of the oath"〔T25 0700b25〕; with this adornment he is not born in the three realms and does not see the conditioned and the unconditioned, and yet within the three realms he delivers beings. The treatise-author reflects it against buying in the market—「如人市買，必須交易；大心人則不然。」 tr. "As when a person buys in the market, there must be an exchange; the person of great mind is not so."〔T25 0703c03〕 One who exchanges trades what he gives for what he gets; one of great mind is without any support; hence 「如是諸法畢竟空中而作大莊嚴，是為希有！」 tr. "Thus within the ultimate emptiness of all dharmas to take on the great adornment—this is rare!"〔T25 0703c11〕. And the simile of the conjurer is precisely the other side of this scale: the bodhisattva is like the conjurer, the beings delivered are like the people conjured; he does the deed and does not seek a return; if he took what he conjured as real and sought gratitude, the treatise-author judges him outright to be mad. Seeing the two sides together, the practice of this chapter is only then complete: not doing, one falls into emptiness; doing and seeking a return, one falls into existence; doing and not seeking a return—only that is 「照明菩薩道」 tr. "the illumination of the bodhisattva path". Where it lands most plainly is precisely that passage at the end of the chapter—abiding in dānapāramitā and causing beings to keep morality, to practise patience, to practise vigour, to cultivate meditation, and to cultivate wisdom: 「是名「因布施生戒」」 tr. "This is named ‘morality born from giving’"〔T25 0704c18〕; one perfection being the head, the five perfections are all born. After the talk of emptiness there is still the giving of clothing, of food, of the meditation scriptures and the meditation prop; it is here that the emptiness of this chapter sets its feet.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has from the first no tradition of full sentence-by-sentence commentaries; the ancient masters' citations and explanations are, as the facts show, partial and uneven. The result of re-reading the ancient masters for this chapter differs from Chapters 61 and 62: only Jizang has a complete dedicated chapter; Huiying lacks an explanation; Junzheng and the two Tiantai lines are both zero. Each master is recorded in turn, and for each master the method of verifying its negative result is marked.

Jizang's Commentary on the Larger Sūtra (X24n0451) · the only valid witness for this chapter. His sentence-by-sentence commentary on the "Completeness" chapter of the sūtra explained begins at〔X24n0451 0333c23〕 (the heading in the body reads 「具足品第八十一」 tr. "Chapter on Completeness, the Eighty-first", immediately after the end of the commentary on Chapter 80, "The Limit of Reality") and ends at〔X24n0451 0335a05〕 (ending before the heading of the next chapter, 「淨土品第八十二」 tr. "Chapter on the Pure Land, the Eighty-second"〔X24n0451 0335a06〕); the general table of contents at the head of the fascicle also reads 「具足品第八十一」 tr. "Chapter on Completeness, the Eighty-first"〔X24n0451 0195c15〕, the table of contents and the body bearing the same name, with no discrepancy—his use of the name follows the base text of the sūtra explained in reading 「具足」 tr. "completeness", not the base text of this treatise in reading 「照明」 tr. "illumination" (see Section IV).

Jizang at the very opening sets up the name of the chapter by 「方便」 tr. "skilful means": 「此品初明以方便故具足菩薩道故能得佛道，名具足品。」 tr. "This chapter first makes clear that because of skilful means one makes the bodhisattva path complete and so can obtain the Buddha path; hence it is named the Chapter on Completeness."〔X24n0451 0333c24〕 Next he divides the whole chapter into three: 「就第二以方便故具足菩薩道中為三」 tr. "Within the second, making the bodhisattva path complete because of skilful means, there are three"〔X24n0451 0334a01〕—first, making clear that because of skilful means one makes the bodhisattva path complete and can obtain the Buddha path; second, making clear that because of training in prajñā it rests on the root of skilful means; third, that because prajñā is accomplished one can transform and deliver beings, and yet with no one delivered. He also marks for himself its continuity with the preceding chapter: 「此文接上品次第相生，上品具足菩薩道故得佛，今明具方便故具菩薩道」 tr. "This text joins on to the preceding chapter, arising one from another in sequence: in the preceding chapter, because the bodhisattva path is complete, one obtains buddhahood; now it makes clear that because skilful means is complete, the bodhisattva path is complete"〔X24n0451 0334a03〕.

What is most notable in Jizang on this chapter is that he explains skilful means through a twofold middle way. Explaining the passage of the Buddha's answer about the practice of giving, he says: 「佛答：初據一檀行明方便義，不具二事故不墮有見中，亦不離不事故不著無也」 tr. "The Buddha's answer: first, on the basis of the single practice of dāna, it makes clear the meaning of skilful means: because he does not hold the two things, he does not fall into the view of existence; and because he also does not part from the not-thing, he does not cling to non-existence"〔X24n0451 0334a07〕; he advances one layer further: 「見於一施中得中道觀，遠離二邊名為方便，然既離二邊亦不著中道始是方便」 tr. "Seeing that within a single act of giving one obtains the contemplation of the middle way, being far from the two sides is named skilful means; yet having left the two sides, also not clinging to the middle way—only that is skilful means"〔X24n0451 0334a09〕. Leaving the two sides and further not clinging to the middle way—only that is named skilful means—this statement goes one layer further than the 「離是二邊」 tr. "leaving these two sides"〔T25 0702c08〕 of this treatise's Treatise ①; this treatise itself sets up no text of 「不著中道」 tr. "not clinging to the middle way", and this is Jizang's judgement; this section records what he adds, and does not reconcile them on his behalf.

His explanation of 「不壞不隨」 tr. "not destroying and not following" also distinguishes the two vehicles and ordinary people: 「二乘折色空為壞，凡夫論眼見色墮想」 tr. "the two vehicles' analysing form into emptiness is destroying; ordinary people, in speaking of the eye seeing form, fall into perception"〔X24n0451 0334a19〕, and he takes 「不觀色常無常、真俗等為不壞也」 tr. "not contemplating form as permanent or impermanent, real or conventional, and the like, as not destroying"〔X24n0451 0334a21〕—of the same purport as Treatise ①'s 「不言是色無常」 tr. "not saying that this form is impermanent"〔T25 0702c19〕, while Jizang explicitly marks it as belonging to the analytic method of the two vehicles, an attribution this treatise does not have. His posed question is also parallel to this treatise: 「既不壞不墮則無有，無有則無物，云何習般若？若不習般若，云何得佛道？」 tr. "Since he neither destroys nor falls, then there is nothing; if there is nothing, then there is no thing; how does he train in prajñā? If he does not train in prajñā, how does he obtain the Buddha path?"〔X24n0451 0334a22〕 He answers himself: 「良由了法無性無取故，既是習是般若，得菩提也」 tr. "It is truly because one understands that dharmas are without nature and without grasping; since this is training, this is prajñā, and one obtains awakening"〔X24n0451 0334a24〕—the type of question is the same as Śāriputra's objection〔T25 0699c25〕, and the answer too does not go beyond the two Chinese characters 「無性」 tr. "without nature".

Jizang explicitly cites this treatise at one place. Commenting on the place where Subhūti asks again about bringing beings to accomplishment, he marks 「論云」 tr. "the treatise says" outright and cites it: 「論云：須菩提雖知菩薩道俱，中間說甚深空義，今聽者生疑，云何的明菩薩道耶」 tr. "The treatise says: although Subhūti knows that the bodhisattva path is complete, in between the very profound meaning of emptiness was spoken, and now the hearers give rise to doubt; how is the bodhisattva path to be made clear exactly?"〔X24n0451 0334c04〕—what is cited is precisely the passage of Treatise ①, 「須菩提雖知菩薩道，以中說甚深性空故，聽者生疑，是故發問」 tr. "although Subhūti knows the bodhisattva path, because in between the very profound emptiness of nature was spoken, the hearers give rise to doubt; therefore he raises the question"〔T25 0704a22〕. The two are not identical character by character (Jizang reads 「俱」 tr. "complete" and 「的明」 tr. "make clear exactly"; this treatise reads 「以中說」 tr. "because in between … was spoken" and 「是故發問」 tr. "therefore he raises the question"); it is a paraphrase and not a verbatim citation, recorded as it is, without judging whether the text he relied on differs from the present base text.

His division of the latter half is also close: 「白佛下，是第二、廣明二要行」 tr. "From ‘said to the Buddha’ onward is the second: broadly making clear the two essential practices"〔X24n0451 0334c06〕, the two essential practices being bringing beings to accomplishment and purifying buddha-lands; 「初中三：第一、別佛六度廣化眾生；第二、總約六度道品成就眾生；第三、明展轉傳化也」 tr. "Within the first there are three: first, distinguishing the Buddha's six perfections, broadly transforming beings; second, bringing beings to accomplishment by the six perfections and the limbs of the path taken together; third, making clear the passing on of transformation from one to another"〔X24n0451 0334c08〕. Several of his particular explanations correspond to this treatise's Treatise ①: the division into the two gates of cause and fruit—「先是因門成就眾生，今是果門成就眾生也」 tr. "Earlier it was bringing beings to accomplishment by the gate of cause; now it is bringing beings to accomplishment by the gate of fruit"〔X24n0451 0334c13〕; the reason for not being born in heaven but becoming a wheel-turning king—「色天著縛樂故不作梵王，欲天著妙五欲難化之不作天王，故但作轉輪王也」 tr. "Because the gods of form cling to the pleasure of bondage, he does not become a Brahmā king; because the gods of desire cling to the wondrous five desires and are hard to transform, he does not become a king of the gods; therefore he becomes only a wheel-turning king"〔X24n0451 0334c16〕, of the same purport as Treatise ①'s 「以無色界中無形故，不可教化；色界中多味著禪定樂，無厭惡心故難化」 tr. "because in the formless realm there is no shape, they cannot be taught; in the form realm many relish and cling to the pleasure of meditative concentration, and because they have no mind of weariness and aversion they are hard to transform"〔T25 0704c05〕, though the heavens cited differ (Jizang cites the Brahmā king and the king of the gods; this treatise cites the difficulty of transforming beings in the three realms); this section records their correspondence and does not unify them on their behalf; the simile of the wish-fulfilling jewel—「忍中不稱意瞋者，以如意珠施之也」 tr. "Within patience, for one who is angry because things are not as he wishes, one gives him a wish-fulfilling jewel"〔X24n0451 0334c20〕, agreeing with Treatise ①'s answer〔T25 0704c22〕; the closing words on the eight difficulties—「今得人身無此諸過，正是受化時名好時也」 tr. "Now having obtained a human body without these faults—this is precisely the time to receive transformation, and is named the good time"〔X24n0451 0334c24〕, agreeing with Treatise ①'s 「好時易過」 tr. "a good time easily passes"〔T25 0705a18〕; the division of the last passage—「第三、明展轉化菩薩以財施，令人更行施也」 tr. "Third, making clear the passing on of transformation: the bodhisattva, by the gift of wealth, causes people in turn to practise giving"〔X24n0451 0335a05〕, which is precisely the passage at the end of Treatise ①, 「又令人為說摩訶衍法」 tr. "and further causes people to teach the Mahāyāna dharma". Although what Jizang comments on is the sūtra and not the treatise, his divisions interlock passage by passage with the order of the text of this treatise's Treatise ①, recorded as it is.

Huiying's Commentary (X46n0791) · lacking an explanation (not a zero hit · outside the range of the surviving text). The surviving text of Huiying's commentary ends at〔X46n0791 0917b12〕 (after which comes the layer of collation notes); the last chapter heading in its body is still within Chapter 69, and this chapter (Chapter 81) lies far outside the range of the surviving commentary. This section independently rescanned three strings as a Chinese character stream through the whole file of X46n0791: 「照明品」 tr. "Chapter on Illumination" is seen twice〔X46n0791 0794b10〕 (the general table of contents at the head of the fascicle)〔X46n0791 0886b16〕 (the heading in the body, 「釋照明品第四十」 tr. "Commentary on the Chapter on Illumination, the Fortieth"), and on checking each entry both belong to Chapter 40, "Illumination", not to this chapter; 「具足品」 tr. "Chapter on Completeness" is seen zero times; 「照明菩薩道」 tr. "the illumination of the bodhisattva path" is seen zero times. Hence the lack of an explanation for this chapter is not due to insufficient string searching but to the incompleteness of the commentary text; the lack is marked according to the facts, and text from elsewhere is not used to fill it.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero for this chapter (with the attribution of its one hit recorded specially). This section independently rescanned the whole file of X46n0784: 「照明品」 tr. "Chapter on Illumination" is seen once〔X46n0784 0603c03〕, its text reading 「大品經第十一卷照明品云」 tr. "the Chapter on Illumination in the eleventh fascicle of the Larger Sūtra says"—what it points to is "Illumination", Chapter 40, in fascicle eleven of the Larger Sūtra, not this chapter (this chapter lies in fascicles twenty-five to twenty-six of the Larger Sūtra), so for this chapter it is still zero; 「具足品」 tr. "Chapter on Completeness" is seen zero times; 「照明菩薩道」 tr. "the illumination of the bodhisattva path" is seen zero times. This book is of the genre of an outline of the doctrines of the Four Treatises school, not a chapter-by-chapter commentary following the text; the zero hit is due to its genre and is not a defect, and the zero hit is not taken to infer in reverse that Junzheng has nothing to do with the meaning of this chapter. The reason this section marks that one hit separately and checks its attribution is precisely to avoid a mis-placement through the trap of the same name 「照明」 tr. "illumination" for different chapters (see Section IV).

The two Tiantai lines · four works (three works entirely zero · one work with one hit belonging to Chapter 40 · recorded specially). Zhiyi's Profound Meaning of the Lotus (T33n1716), Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717), Zhiyi's Great Calming and Contemplation (T46n1911), and Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912): these four works this section scanned independently and in full, work by work, with the three strings set out above. In T33n1716, T33n1717, and T46n1911, the nine combinations of three works by three strings are all zero〔not found〕; in T46n1912 「照明品」 tr. "Chapter on Illumination" is seen once〔T46n1912 0396a22〕, its text reading 「此準大品照明品中」 tr. "this follows the Chapter on Illumination of the Larger Sūtra", below which it cites 「舍利弗問佛。云何應般若波羅蜜。佛言。色不生般若生」 tr. "Śāriputra asked the Buddha: How does one accord with prajñāpāramitā? The Buddha said: When form does not arise, prajñā arises"—what this follows is the text of "Illumination", Chapter 40, not this chapter (this chapter has no such question and answer), so for this chapter it too is zero. The four works together have zero hits for this chapter; this section records this as a negative result and not as a negative proposition: the zero hits are not taken as an assertion that the two Tiantai lines inherit nothing whatsoever from this chapter.

VII. Cross-reading and Further Resonances

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

First, the position of chapter and fascicle being wholly equal (preceding Chapter 80 → this chapter → next Chapter 82 · self-attested by the base text). This chapter occupies the whole of Fascicle 91 alone (see Section I): the preceding chapter, "The Limit of Reality", Chapter 80, ends at the fascicle-end title of Fascicle 90〔T25 0699b24〕; this chapter runs from the opening title at the head of Fascicle 91〔T25 0699c02〕 to the fascicle-end title〔T25 0705b15〕; the next chapter, "Purifying the Buddha-land", Chapter 82, begins with the opening title at the head of Fascicle 92〔T25 0705b18〕. This neatness of one chapter to one fascicle is not common among the chapters of the Commentary on the Remaining Chapters—Chapter 61 spans two fascicles and Chapter 62 lies in the middle part of a fascicle, while in this chapter the boundaries of fascicle and chapter wholly coincide; recorded as it is.

Second, the continuation of the phrase 「照明菩薩道」 tr. "the illumination of the bodhisattva path" into the next chapter (self-attested by this treatise · the third of three occurrences). 「照明菩薩道」 tr. "the illumination of the bodhisattva path" is seen three times in the whole treatise T25n1509: in Sūtra ①〔T25 0699c15〕 and in Treatise ①〔T25 0702c04〕, and the third time in the treatise section of the next chapter, "Purifying the Buddha-land", Chapter 82〔T25 0707b07〕—「照明菩薩道，其心安隱，自念：『我但斷著心，道自然至。』」 tr. "illumining the bodhisattva path, his mind is peaceful and secure, and he thinks to himself: ‘I need only cut off the clinging mind, and the path will arrive of itself.’" The name set up in this chapter is used on in the next chapter without being explained again; this is a direct trace of the continuity of the textual veins of the two chapters, recorded as it is; its doctrinal reconciliation is left to the ledger of the next chapter.

Third, a reference back to another passage of this treatise (recorded by the treatise-author himself · one place). Treatise ①, explaining that the nature of form is non-existent, ties it to an earlier passage of this treatise: 「如先「破色」中說。」 tr. "As was said earlier in ‘Refuting Form’."〔T25 0702c29〕 The earlier passage of this treatise to which it points has not been unfolded and checked back by this section; that it has not been unfolded is recorded according to the facts. The other back-references in the treatise section of this chapter all point to the sūtra explained, not to other chapters of this treatise: 「如經中說布施相」 tr. "as the marks of giving are spoken of in the sūtra"〔T25 0704c10〕, 「餘波羅蜜，如經中廣說故，不復解之」 tr. "the other perfections, because they are spoken of broadly in the sūtra, are not explained again"〔T25 0705a27〕—the 「經」 tr. "sūtra" of these two places is this chapter's Sūtra ①, a self-reference within the chapter, not constituting a chain across chapters.

Fourth, the distant chain of the same name for a different chapter ("Illumination", Chapter 40 · not a further resonance of this chapter · recorded specially to avoid a mistaken chain). The hits of the three ancient masters on 「照明品」 tr. "Chapter on Illumination" all fall, entry by entry, on Chapter 40 (see Section VI). Apart from the shared name, this section has seen no evidence of any continuity of textual veins between this chapter and Chapter 40: the text of Chapter 40 is a question and answer on 「云何應般若波羅蜜」 tr. "how does one accord with prajñāpāramitā" (what Zhanran follows is precisely this), while the text of this chapter is a question and answer on 「云何具足菩薩道」 tr. "how does one make the bodhisattva path complete"; the scene structures of the two chapters (who asks, whom he asks, what is sought, what answer is obtained) all differ. Hence this section does not use the ancient masters' commentary on Chapter 40 to fill in as a further resonance of this chapter; this is specially recorded, to cut off later mistaken chains.

Fifth, the neighbouring of the haunted-house simile and "Training Alike", Chapter 62 (this section records their neighbouring · does not reconcile them). The closing words of Treatise ①'s haunted-house simile are 「至明旦相見，乃是故舊同學，各相愧謝」 tr. "When they saw each other at dawn, they were old fellow-students, and each apologised to the other in shame"〔T25 0705a12〕; the two who fought were from the first fellow-students; and Chapter 62 of this treatise, "Training Alike", takes precisely the mutual regard of bodhisattva and bodhisattva as its theme. The two Chinese characters 「同學」 tr. "fellow-students / training alike" in the two places are, in one, worldly affairs within the simile and, in the other, the Dharma-topic of a chapter title; this section records their neighbouring and does not judge them to be one matter—this treatise sets up no text of mutual reference between these two places.

VIII. Witnesses and Editions

The base text of this chapter is Fascicle 91 of the Mahāprajñāpāramitā-upadeśa〔T25 0699c02–0705b18〕 (the main text of the chapter body begins from the chapter title〔T25 0699c02〕 and ends with the sentence of Treatise ①, 「如布施為首生五波羅蜜，餘波羅蜜亦如是」 tr. "As giving, being the head, gives birth to the five perfections, so it is with the other perfections"〔T25 0705b13〕, running on to〔T25 0705b14〕; next comes the fascicle-end title 「大智度論卷第九十一」 tr. "Fascicle Ninety-one of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0705b15〕, and it ends before the title of the next chapter〔T25 0705b18〕). The list of collation notes of the working base text is transcribed according to the base reading and the variant readings of each text in the CBETA collation entries, and the main text follows the base reading.

The total quantity and structure of the collation notes (one hundred and fifteen entries · three types). This section independently scanned in full, by the start-anchor attributes, the collation entries of the collation-note layer against the start and end anchors within the range of the main text, and obtained one hundred and fifteen collation entries, divided into three types: one hundred and five of the type of variant readings between the base text and the other texts (with corresponding notes of the emendation type), two of the CBETA emendation layer (〔T25 0704a02〕〔T25 0704a05〕, without traditional witnesses, listed separately below), and eight of the star re-citation type (without independent notes, each pointing back by its corresponding note to a note within the chapter, listed separately below). The sum of the three types is one hundred and fifteen, agreeing precisely with the tool value of 115 collation entries.

The layer of witnesses (seven sides · negative results recorded specially). This section independently scanned the witness attributes of all the collation entries within the range of this chapter; counted as 「含此證本之校記條數」 tr. "the number of collation entries containing this witness", the witnesses seen are seven sides in all, and the actual number for each is reported: 【大】 seen one hundred and fifteen times (of which one hundred and thirteen entries are the correct reading, while the other two fall back to a variant reading at the CBETA emendation places), 【宮】 seventy-one times, 【宋】 sixty-seven times, 【元】 sixty-one times, 【明】 fifty-nine times, 【石】 thirty-seven times, 【聖】 twenty-four times; in addition, in the CBETA emendation layer, 【CB】 twice (both the correct reading) and 【麗-CB】 twice (both the correct reading). This chapter has no independent count for other witnesses such as 【磧】【北藏】【房山】—not a missed scan; within the range of this chapter there are truly none, recorded as a negative result as it is. Further: the count of the Palace edition (seventy-one) stands first among the variant texts, and that of the Shōgozō text (twenty-four) is the least, differing both from Chapter 61, where the Shōgozō text stands first, and from Chapter 62, where the Song edition stands first; this is the actual situation of this chapter, and no consistency with the preceding chapters is forced.

One nested group of collation notes (the chapter-title entry · listed separately). The seventeen-character entry of the chapter title〔T25 0699c02〕 contains within its correct-reading column another complete group of collation notes—「一【大】｜一品【宮】」 tr. "one (Taishō) | one, chapter (Palace)" (the Palace edition, below the chapter number 「第八十一」 tr. "the Eighty-first", adds the character 「品」 tr. "chapter"). That is, the one place of this chapter's title is in fact nested in two layers: the outer layer records that the title faces of the two Shōgozō and Ishiyama texts are wholly different (see Section IV), and the inner layer records the added character of the Palace edition. In the ledger below this section lists them as two entries according to the order of their appearance in the base text (entries one and two) and marks their nested relation; the ledger of Chapter 61 recorded zero 「巢狀校勘條」 tr. "nested collation entries", while this chapter has one of them, recorded as it is.

One register-only note (with no corresponding collation entry · listed separately). Within the range of this chapter there are one hundred and six notes of the emendation type in all, of which one hundred and five each have a corresponding collation entry, and one more has no corresponding collation entry; in the base text as it stands it reads 「釋照明品【大】，釋具足品【宋】【元】【明】【宮】」 tr. "Commentary on the Chapter on Illumination (Taishō), Commentary on the Chapter on Completeness (Song, Yuan, Ming, Palace)" (its base-text note number is 0699012, its anchor falling within the chapter title, inside the range of the correct reading of the outer-layer collation entry). This one note is precisely the direct basis in the base text of the two-sided chapter name of this chapter (see Section IV)—because it does not enter the list of collation entries, its item is not seen in the full ledger of one hundred and fifteen entries, and this section lists it specially to supply it.

Zero notes of the marginal-annotation type (negative result recorded specially). Within the range of this chapter there are zero notes of the marginal-annotation type—differing from the two of Chapter 61. This section scanned the range of the main text of this chapter independently and in full for marks of the marginal-annotation type; there are truly zero, recorded as a negative result as it is, not a missed scan. Within the chapter there is in addition one inline interlinear note original to the base text: below the chapter title, 「卷第九十一」 tr. "Fascicle Ninety-one"〔T25 0699c03〕, a fascicle-number interlinear note, not part of the collation-note layer.

Two entries of the CBETA emendation layer (the Korean-edition cross-reading type · listed separately). 〔T25 0704a02〕「廬（K14n0549_p1420c07・T25n1509_p0376c09）【CB】【麗-CB】｜盧【大】」 tr. "hut (with cross-reading references) (CBETA; Korean–CBETA) | lu (Taishō)", 〔T25 0704a05〕「廬（K14n0549_p1420c10・T25n1509_p0376c09）【CB】【麗-CB】｜盧【大】」 tr. "hut (with cross-reading references) (CBETA; Korean–CBETA) | lu (Taishō)" (entries seventy-seven and seventy-nine of the ledger below). Both entries concern the character 「廬」 tr. "hut", and both belong to the phrase 「園林、廬觀」 tr. "gardens, huts, and pavilions" of the simile of the conjurer〔T25 0704a01〕; their correct-reading columns contain a double cross-reference—the former pointing to the corresponding position in the Korean Canon, the latter to the corresponding position of the same phrase elsewhere in this treatise. This type is of the same pattern as the single K14 supplementation-type entry of Chapter 62, while in this chapter they come as a pair, recorded as it is. The base text reads 「盧」 tr. "lu", CBETA emends it to 「廬」 tr. "hut" according to the Korean edition, and the main text follows the CBETA emended reading.

Eight star collation notes · all within the chapter (listed separately · differing from the cross-chapter type of Chapters 61 and 62). Within the range of this chapter there are eight star anchors; this section resolves one by one the target of the corresponding note of each and locates the chapter to which it belongs; the target notes of all eight fall within the range of this chapter, none across chapters:

Start-and-end anchor 8c4〔T25 0700a06〕, the character 「是」 tr. "this"—corresponding note (sharing the base-text note number 0700001), that is, the note at〔T25 0700a06〕 in this chapter (entry seven of the ledger below).
Start-and-end anchor 8c5〔T25 0700b27〕, the character 「性」 tr. "nature"—corresponding note (sharing the base-text note number 0700014), that is, the note at〔T25 0700b27〕 in this chapter (entry twenty-one of the ledger below).
Start-and-end anchor 8c6〔T25 0700c01〕, the character 「五」 tr. "five"—corresponding note (sharing the base-text note number 0700015), that is, the note at〔T25 0700c01〕 in this chapter (entry twenty-three of the ledger below).
Start-and-end anchor 8c7〔T25 0700c05〕, the character 「五」 tr. "five"—corresponding note (sharing the base-text note number 0700015), as above.
Start-and-end anchor 8c8〔T25 0700c09〕, the character 「五」 tr. "five"—corresponding note (sharing the base-text note number 0700015), as above.
Start-and-end anchor 8c9〔T25 0702a09〕, the character 「具」 tr. "complete"—corresponding note (sharing the base-text note number 0702002), that is, the note at〔T25 0702a08〕 in this chapter (entry fifty-two of the ledger below).
Start-and-end anchor 8ca〔T25 0704a08〕, the character 「惠」 tr. "favour"—corresponding note (sharing the base-text note number 0704002), that is, the note at〔T25 0704a06〕 in this chapter (entry eighty-five of the ledger below).
Start-and-end anchor 8cb〔T25 0705a10〕, the character 「戶」 tr. "door"—corresponding note (sharing the base-text note number 0705005), that is, the note at〔T25 0705a09〕 in this chapter (entry one hundred and six of the ledger below).

The target notes to which the eight point are six in all—among them the base-text note 0700015, 「五【大】｜六【宋】【元】【明】【宮】」 tr. "five (Taishō) | six (Song, Yuan, Ming, Palace)", is one note shared by four places (its place of definition〔T25 0700c01〕 together with the three star anchors), that is, in the passage of Sūtra ① 「無分別五道」 tr. "there is no discrimination of the five destinies" the variant reading 「五道／六道」 tr. "five destinies / six destinies" is seen four times within a few lines and shares one note. On the side of the sūtra explained, T223, the same type is also seen in the same passage: 「五【大】｜六【聖】」 tr. "five (Taishō) | six (Shōgozō)" shares one note at four places〔T08 0405a29〕〔T08 0405b04〕〔T08 0405b08〕 and〔T08 0407b03〕, except that its variant text is the Shōgozō text and not the Song, Yuan, Ming, and Palace texts—the two canons each have their own line for the variant 「五道／六道」 tr. "five destinies / six destinies", recorded as it is, without judging which is correct.

The general collation ledger (a full reckoning of one hundred and fifteen entries · the base text as it stands). Below they are listed in full in the order of their appearance in the base text, including the eight star collation entries and the two CBETA emendation entries, with the corresponding note target of each star entry marked with the entry. The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text.

Collation entries (one hundred and fifteen · in order of appearance in the base text · star re-citations marked with each entry)

〔T25 0699c02〕大智度論釋照明品第八十一【大】｜釋第八十品【聖】｜摩訶般若波羅蜜品第八十成就眾生品九十二【石】 (chapter title · seventeen-character entry · its correct-reading column contains within it one nested group of collation notes = the next entry)
〔T25 0699c02〕一【大】｜一品【宮】 (nested within the correct-reading column of the entry above · the Palace edition adds the character 「品」 tr. "chapter" below the chapter number)
〔T25 0699c05〕龍樹菩薩造【大】｜〔－〕【聖】【石】
〔T25 0699c06〕後秦龜茲國三藏鳩摩羅什譯【大】｜姚秦三藏法師鳩摩羅什譯【宋】【元】【明】【宮】｜〔－〕【聖】【石】
〔T25 0699c07〕【經】【大】｜〔－〕【宋】【宮】
〔T25 0699c26〕能習【大】｜能習行【石】
〔T25 0700a06〕是【大】｜〔－〕【宋】【宮】
〔T25 0700a06〕是【大】｜〔－〕【宋】【宮】 (star collation note · its corresponding note shares the base-text note number 0700001)
〔T25 0700a16〕以【大】｜知【宋】【元】【明】｜如【宮】
〔T25 0700a19〕無【大】｜〔－〕【元】【明】【宮】【聖】
〔T25 0700a19〕佛【大】｜〔－〕【石】
〔T25 0700a28〕住中【大】｜中住【石】
〔T25 0700a29〕弗【大】｜弗今【石】
〔T25 0700b02〕性【大】｜相【宋】【元】【宮】
〔T25 0700b05〕辱【大】｜〔－〕【聖】
〔T25 0700b05〕想【大】｜〔－〕【宮】【聖】
〔T25 0700b09〕得【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0700b14〕有【大】｜有有【宋】【元】【明】【宮】【聖】
〔T25 0700b21〕提【大】｜提者【石】
〔T25 0700b25〕誓【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0700b27〕性【大】｜法【宋】【元】【明】【宮】
〔T25 0700b27〕性【大】｜法【宋】【元】【明】【宮】 (star collation note · its corresponding note shares the base-text note number 0700014)
〔T25 0700c01〕五【大】｜六【宋】【元】【明】【宮】
〔T25 0700c01〕五【大】｜六【宋】【元】【明】【宮】 (star collation note · its corresponding note shares the base-text note number 0700015)
〔T25 0700c04〕則【大】｜〔－〕【聖】
〔T25 0700c05〕五【大】｜六【宋】【元】【明】【宮】 (star collation note · its corresponding note shares the base-text note number 0700015)
〔T25 0700c06〕佛【大】｜〔－〕【石】
〔T25 0700c09〕五【大】｜六【宋】【元】【明】【宮】 (star collation note · its corresponding note shares the base-text note number 0700015)
〔T25 0700c10〕諸【大】｜〔－〕【宋】【宮】
〔T25 0700c14〕誓【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
〔T25 0700c22〕已【大】｜以【石】
〔T25 0700c24〕背捨【大】｜解脫【宋】【元】【明】【宮】
〔T25 0701a06〕受【大】｜更受【元】【明】
〔T25 0701a11〕檀【大】｜〔－〕【宋】【宮】【聖】
〔T25 0701a22〕乃至【大】｜〔－〕【宋】【宮】
〔T25 0701a26〕是【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0701a28〕當【大】｜等【宋】【元】【明】【宮】【聖】【石】
〔T25 0701b05〕作【大】｜不作【宋】【元】【明】【宮】
〔T25 0701b05〕不【大】｜〔－〕【宋】【宮】
〔T25 0701b09〕相【大】｜相空【宋】【元】【明】【宮】
〔T25 0701b10〕嚮【大】｜響【宋】【元】【明】【宮】
〔T25 0701b12〕自身【大】｜身自【宋】【宮】
〔T25 0701b13〕肌【大】｜𦘺【石】
〔T25 0701b13〕物【大】｜法【宋】【宮】
〔T25 0701b22〕成【大】｜乘【元】【明】
〔T25 0701c01〕汝【大】｜〔－〕【宋】【宮】｜汝等以【元】【明】
〔T25 0701c01〕汝【大】｜〔－〕【元】【明】
〔T25 0701c05〕尚【大】｜當【聖】
〔T25 0701c13〕如【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0701c27〕亦【大】｜心【宋】【元】【明】【宮】
〔T25 0702a02〕得【大】｜般【石】
〔T25 0702a08〕具【大】｜具足【元】【明】
〔T25 0702a09〕具【大】｜具足【元】【明】 (star collation note · its corresponding note shares the base-text note number 0702002)
〔T25 0702a25〕以【大】｜〔－〕【宋】【宮】【聖】
〔T25 0702a26〕住【大】｜行【宋】【元】【明】【宮】
〔T25 0702b08〕如【大】｜與【明】
〔T25 0702b08〕物【大】｜有物【石】
〔T25 0702b11〕法果【大】｜法【宋】【元】【明】【宮】｜果【聖】
〔T25 0702b14〕及【大】｜乃至【宋】【元】【明】【宮】
〔T25 0702b16〕少【大】｜〔－〕【宋】【宮】
〔T25 0702b16〕我【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0702b19〕善【大】｜善道【宋】【元】【明】【宮】
〔T25 0702b21〕尸【大】｜諸尸【石】
〔T25 0702b23〕【論】【大】｜〔－〕【宋】【宮】【聖】
〔T25 0702c01〕用【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0702c18〕故【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0702c21〕著【大】｜相【宋】【宮】
〔T25 0702c22〕常【大】｜見常【元】【明】
〔T25 0702c26〕無【大】｜〔－〕【石】
〔T25 0702c28〕名【大】｜名名【宋】【元】【明】【宮】
〔T25 0703a14〕波羅蜜【大】｜〔－〕【宋】【元】【明】【宮】【聖】
〔T25 0703a20〕不【大】｜〔－〕【石】
〔T25 0703a29〕勝法【大】｜法勝【石】
〔T25 0703b02〕佛【大】｜〔－〕【石】
〔T25 0703b10〕故【大】｜〔－〕【宮】【聖】
〔T25 0703b11〕三【大】｜二【宮】
〔T25 0703b20〕今【大】｜令【聖】【石】
〔T25 0703c06〕以【大】｜已【宋】【元】【明】【宮】
〔T25 0703c07〕縛無【大】｜無縛【宋】【元】【明】【宮】【石】
〔T25 0703c11〕畢【大】｜〔－〕【聖】
〔T25 0703c19〕過罪【大】｜罪過【宋】【元】【明】【宮】
〔T25 0704a02〕廬【CB】【麗-CB】｜盧【大】
〔T25 0704a05〕廬【CB】【麗-CB】｜盧【大】
〔T25 0704a05〕生【大】｜人【宋】【元】【明】【宮】【聖】
〔T25 0704a06〕惠【大】｜慧【宋】【宮】
〔T25 0704a06〕狂【大】｜誑【石】
〔T25 0704a08〕惠【大】｜慧【宋】【宮】 (star collation note · its corresponding note shares the base-text note number 0704002)
〔T25 0704a16〕何【大】｜所【石】
〔T25 0704a18〕也【大】｜耶【元】【明】
〔T25 0704a22〕佛【大】｜〔－〕【聖】
〔T25 0704b03〕我【大】｜〔－〕【石】
〔T25 0704b05〕著【大】｜〔－〕【石】
〔T25 0704b07〕故【大】｜〔－〕【宋】【元】【明】【宮】【石】
〔T25 0704b11〕善【大】｜是【石】
〔T25 0704b14〕濡【大】｜軟【宋】【元】【明】【宮】
〔T25 0704b21〕姓【大】｜性【宋】【元】【宮】
〔T25 0704b28〕當【大】｜能【宋】【元】【明】
〔T25 0704c01〕他【大】｜他人【宋】【元】【明】【宮】【聖】【石】
〔T25 0704c02〕作【大】｜得【宋】【元】【明】【宮】
〔T25 0704c09〕種【大】｜〔－〕【石】
〔T25 0704c18〕因【大】｜因緣【宋】【元】【明】【宮】
〔T25 0705a01〕房【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0705a02〕皆【大】｜皆悉【石】
〔T25 0705a03〕空【大】｜〔－〕【宋】【元】【明】【宮】
〔T25 0705a05〕能【大】｜當【宋】【元】【明】【宮】
〔T25 0705a09〕戶【大】｜門【宋】【元】【明】【宮】【石】
〔T25 0705a10〕戶【大】｜門【宋】【元】【明】【宮】【石】 (star collation note · its corresponding note shares the base-text note number 0705005)
〔T25 0705a17〕鬪諍【大】｜諍鬪【宋】【元】【明】【宮】
〔T25 0705a23〕愚【大】｜牛【元】【石】
〔T25 0705a24〕支【大】｜肢【元】【明】
〔T25 0705a24〕盲聾【大】｜聾盲【石】
〔T25 0705a25〕啞【大】｜瘂【宋】【元】【明】【宮】
〔T25 0705b05〕照【大】｜詔【宋】【元】【明】【宮】
〔T25 0705b09〕是汝【大】｜如自【宋】【元】【明】【宮】
〔T25 0705b15〕大智度論卷第九十一【大】｜大智度論釋卷第九十一【宋】【宮】｜大智度經論卷第九十一釋第八十品【聖】｜大智度經論卷第九十二釋第八十品竟【石】

大智度論 照明品第八十一Dazhidulun — Mahāprajñāpāramitā-upadeśa · Illumination (Chapter 81)

總說