大智度論 淨佛國土品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Purifying the Buddha-land

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section "Commentary on the Remaining Chapters", and spans Fascicles 92 and 93. The chapter title 「大智度論釋淨佛國土品第八十二」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Purifying the Buddha-land’, Chapter Eighty-two"〔T25 0705b18〕 is precisely the fascicle title of Fascicle 92—here the base text makes a single line serve as both fascicle title and chapter title, with the interlinear note 「卷第九十二」 tr. "Fascicle Ninety-two" attached below it; the preceding chapter, "Illumination", Chapter 81, ends at the close of Fascicle 91, the fascicle-end title of Fascicle 91 being at〔T25 0705b15〕, and this chapter raises its title at the head of a new fascicle. This is the type ‘the chapter title is the fascicle title’, the exact opposite of Chapter 78, "The Four Means of Gathering", whose chapter title stands within a fascicle; recorded as it is.

The fascicle-end title of Fascicle 92, 「大智度論卷第九十二」 tr. "Fascicle Ninety-two of the Mahāprajñāpāramitā-upadeśa ends here"〔T25 0709b12〕, comes while this chapter is not yet finished; Fascicle 93 starts again with the continuing title 「大智度論釋淨佛國土品第八十二之餘」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Purifying the Buddha-land’, Chapter Eighty-two, the remainder"〔T25 0709b15〕, below which is likewise attached the interlinear note 「卷第九十三」 tr. "Fascicle Ninety-three", and it repeats the author's signature 「龍樹菩薩造」 tr. "composed by the Bodhisattva Nāgārjuna"〔T25 0709b18〕 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 0709b19〕. The continuing title reads 「之餘」 tr. "the remainder" and not 「之下」 tr. "the lower part", of the same type as the fascicle-spanning of Chapters 40, 41, 43, 45, 47, and 78; the author's signature reads 「龍樹菩薩造」 tr. "composed by the Bodhisattva Nāgārjuna" and not 「聖者龍樹菩薩造」 tr. "composed by the noble Bodhisattva Nāgārjuna", differing from Chapter 78, which has the two additional Chinese characters 「聖者」 tr. "noble"; this belongs to small fascicle-by-fascicle differences in the wording of the author's signature in the base text, recorded as it is without forcing an explanation.

One matter must be recorded about the anchor of the first character of Fascicle 93. In the base text the heading line of Fascicle 93 is marked, by CBETA convention, at〔T25 0709b13〕; but the two lines〔T25 0709b13〕 and〔T25 0709b14〕 carry no characters whatever up to the line that follows, and the word-for-word first anchor of Fascicle 93 is in fact〔T25 0709b15〕. Therefore in this section the anchors of all word-for-word quotations, speaker attributions, and collation entries uniformly use〔T25 0709b15〕; if the unit heading keeps the conventional〔T25 0709b13〕, that belongs to the convention of the heading layer and is not the word-for-word starting point, and the two do not hinder each other.

The body of the chapter ends with the sentence 「如是等，名為淨國土相」 tr. "such as these are named the marks of a pure land"〔T25 0712c17〕 (below which is attached 「如「十地中莊嚴菩提樹」說」 tr. "as is said in ‘adorning the bodhi tree within the ten grounds’", the inner 「」 tr. "the quotation brackets" following the base text), and stops at〔T25 0712c18〕; the title of the next chapter, "Certainty", Chapter 83, begins at〔T25 0712c19〕, its sūtra text asking afresh whether the bodhisattva is assured or unassured; it joins in the run of meaning with the text on the fruit-marks of the pure land in this chapter's last passage, while the chapter boundary is distinct.

The whole chapter has ten thousand two hundred and five pure Chinese characters (the tool value agreeing with this section's segment-by-segment recount, with no difference). Divided by the fascicle boundary it forms two units: the First Part (Fascicle 92 · Sūtra ①, Treatise ①) has five thousand five hundred and twenty-four, and the Last Part (Fascicle 93 · Sūtra ②, Treatise ②) four thousand six hundred and eighty-one; the sum of the two numbers agrees exactly with the value for the whole chapter, with zero characters lost. The cutting point is precisely the existing fascicle boundary〔T25 0709b15〕, and no new boundary of any kind has been made; the pure Chinese characters of both units fall within the normal limit, and there is no need for a second division along the boundaries of the sūtra and treatise sections.

The structure within the chapter is two sūtra sections and two treatise sections: 【經】〔T25 0705b23〕, 【論】〔T25 0706c16〕, 【經】〔T25 0709b20〕, 【論】〔T25 0710a25〕. The collation notes of the four markers differ pair by pair: the two 【論】 markers and the 【經】 marker of Sūtra ① all enter the collation entries (【經】①: the Song and Palace texts lack this marker; 【論】①: the Song and Palace texts lack this marker; 【論】②: the Song, Palace, and Shōgozō texts lack this marker), while the 【經】 marker of Sūtra ② does not—at that place there is one note (recording that the Song, Palace, and Shōgozō texts lack this marker, and recording that the Ishiyama text 「不分卷及品」 tr. "does not divide fascicles or chapters"), which does not form a collation entry. Whether a marker is present belongs to the layer of the base text's transmission; the structural count still takes the base text's labels as the standard.

The density and form of question and answer in the treatise sections: in Treatise ① (First Part) 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" are each seen ten times, and 「有人言」 tr. "someone says" zero times; in Treatise ② (Last Part) 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" are each seen seventeen times, and 「有人言」 tr. "someone says" seven times. In the whole chapter 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" are each seen twenty-seven times; the two numbers are equal, with no difference. Both treatise sections open with 「釋曰」 tr. "Explanation" (〔T25 0706c16〕, 〔T25 0710a25〕)—these two Chinese characters do not set up a separate type of questioner or answerer; they are the treatise-author's preliminary sentence of general explanation, below which the item-by-item questions and answers begin. Further, 「復次」 tr. "further" is seen twenty-three times in the whole chapter—four times in Sūtra ①, nine in Treatise ①, seven in Sūtra ②, and three in Treatise ②—the normal form for adding meaning in this chapter.

Treatise ① also has a passage of back-and-forth not in the normal form of 「問曰」 tr. "Question" and 「答曰」 tr. "Answer". From〔T25 0707c19〕 to〔T25 0708a19〕 the treatise-author, in the sentence patterns 「須菩提復問」 tr. "Subhūti asked again", 「佛言」 tr. "the Buddha said", and 「答言」 tr. "he answered", continues to set out the meaning of the four alternatives of Sūtra ① (「須菩提復問：「云何可得菩提？用生道故得耶？」」 tr. "Subhūti asked again: ‘How can awakening be obtained? Is it obtained by means of the path of arising?’"〔T25 0707c25〕, 「答言：「不也！」」 tr. "He answered: ‘No!’"〔T25 0708a01〕), with one pair of 「問曰」 tr. "Question" and 「答曰」 tr. "Answer" inserted among them. This is the treatise-author's re-quoting of the sūtra in simulated question and answer—continuing to set out the meaning of the treatise under the names of the persons in the sūtra; it is neither a separate re-quotation of the sūtra text nor the sūtra text itself. This section lists its form separately; the vernacular layer translates directly by the labels of the base text, adding nothing and dropping nothing, and the exposition layer makes clear that it is the treatise-author's writing.

II. Terms Examined

The names and marks of this chapter take purifying buddha-lands as the main cord and coarse deeds as the meshes, running down through the meanings of the two emptinesses, grasping at marks, the hundred flavours, the sound of the Dharma, and assurance. Each entry records the base text's definition, without fixing a reading on its behalf.

The path of the bodhisattva-mahāsattva. Sūtra ① begins from a thought in Subhūti's mind, not spoken aloud; the Buddha knows his thought and tells him, setting out the path as a whole: 「六波羅蜜是菩薩摩訶薩道」 tr. "the six perfections are the path of the bodhisattva-mahāsattva"〔T25 0705b25〕, below which are listed the thirty-seven dharmas that aid the path, the eighteen emptinesses, the eight liberations, the nine successive absorptions, and the Buddha's ten powers and so on up to the eighteen unshared dharmas, ending with 「一切法亦是菩薩摩訶薩道」 tr. "all dharmas too are the path of the bodhisattva-mahāsattva". As for why all dharmas must be trained in, the sūtra itself gives the cause and condition: 「菩薩不學一切法，不能得一切種智」 tr. "if the bodhisattva does not train in all dharmas, he cannot obtain the omniscience of all kinds"〔T25 0705c03〕. Treatise ① divides this into three layers: the six perfections are the path of the first arousing of the mind; the thirty-seven limbs of the path and the rest seek only nirvāṇa; the eighteen emptinesses and the rest pass beyond the grounds of the two vehicles and enter the bodhisattva's position—「是三種，皆是生身菩薩所行」 tr. "these three kinds are all what the bodhisattva in a fleshly body practises"; as for the sentence 「一切法皆是菩薩道」 tr. "all dharmas are the bodhisattva path", it belongs to 「法性生身菩薩所行」 tr. "what the bodhisattva whose body is born of the Dharma-nature practises". The boundary of the path lies in whether the one practising has a fleshly body or a body born of the Dharma-nature.

Purifying buddha-lands (the name of this chapter · the Buddha's comprehensive answer). Subhūti's question reads 「云何菩薩摩訶薩淨佛國土」 tr. "how does the bodhisattva-mahāsattva purify buddha-lands"〔T25 0706c02〕, and the Buddha's comprehensive answer is a single sentence: 「有菩薩從初發意已來，自除身麁業、除口麁業、除意麁業，亦淨他人身、口、意麁業」 tr. "There are bodhisattvas who, from their first arousing of intent until now, themselves remove the coarse deeds of body, remove the coarse deeds of speech, remove the coarse deeds of mind, and also purify the coarse deeds of body, speech, and mind of others"〔T25 0706c02〕. The cause of the pure land lies not in outer things but in the three kinds of deeds, and purifying oneself and purifying others are set side by side—this is the backbone of this chapter. Treatise ① separately brings out the marks of the pure Buddha-land: 「佛土者，百億日月、百億須彌山、百億四天王等諸天，是名三千大千世界」 tr. "As for a Buddha-land: a hundred koṭi of suns and moons, a hundred koṭi of Mount Sumerus, a hundred koṭi of the Four Heavenly Kings and the other gods—this is named the three-thousand great-thousand world"〔T25 0708b23〕, 「如是等無量無邊三千大千世界，名為一佛土」 tr. "such immeasurable and boundless three-thousand great-thousand worlds are named one Buddha-land"〔T25 0708b25〕; the utmost of its adornment is 「有佛國土，一切樹木常出諸法實相音聲」 tr. "there are Buddha-lands in which all the trees constantly bring out the sound of the real mark of all dharmas"〔T25 0708c06〕, and the closing sentence reads 「如是等佛土莊嚴，名為淨佛土」 tr. "such adornments of a Buddha-land are named a pure Buddha-land"〔T25 0708c09〕, attaching its source itself: 「如《阿彌陀》等諸經中說」 tr. "as is said in the Amitābha and other sūtras"〔T25 0708c10〕.

Coarse deeds (body · speech · mind · a definition in five layers). Sūtra ① answers on the marks of coarse deeds in five layers in all, each layer with its own closing sentence: the first is the ten unwholesome paths, 「不善業，若殺生乃至邪見，是名菩薩摩訶薩身、口、意麁業」 tr. "unwholesome deeds—such as killing living beings and so on up to wrong views—these are named the coarse deeds of body, speech, and mind of the bodhisattva-mahāsattva"〔T25 0706c06〕; the second is the six obscurations, 「慳貪心、破戒心、瞋心、懈怠心、亂心、愚癡心，是名菩薩意麁業」 tr. "the mind of stinginess, the mind of breaking morality, the mind of anger, the mind of slackness, the scattered mind, the deluded mind—these are named the coarse deeds of mind of the bodhisattva"〔T25 0706c07〕; the third is impure morality, 「戒不淨，是名菩薩身、口麁業」 tr. "impure morality—this is named the coarse deeds of body and speech of the bodhisattva"〔T25 0706c09〕; the fourth is being far from the limbs of the path, 「若菩薩遠離四念處行，是名菩薩麁業」 tr. "if the bodhisattva is far from the practice of the four foundations of mindfulness, this is named the coarse deed of the bodhisattva"〔T25 0706c10〕; the fifth is craving the realisation of the fruits of the two vehicles, 「菩薩摩訶薩貪須陀洹果，乃至貪阿羅漢果證、辟支佛道，是名菩薩摩訶薩麁業」 tr. "the bodhisattva-mahāsattva craving the fruit of the srota-āpanna, and so on up to craving the realisation of the fruit of the arhat and the pratyekabuddha path—this is named the coarse deed of the bodhisattva-mahāsattva"〔T25 0706c13〕. Sūtra ② adds a sixth: grasping at the marks of form, feeling, perception, constructions, and consciousness, and so on up to the conditioned and the unconditioned—「是名菩薩麁業」 tr. "this is named the coarse deed of the bodhisattva". The order of the six layers runs from coarse to subtle, and what the fourth and fifth layers rebuke are both wholesome dharmas—being far from the limbs of the path and craving to take the holy fruits are wholesome in the Small Vehicle and coarse for the bodhisattva.

Coarse · subtle (the criterion not fixed). Treatise ① sets up its own question: the marks of coarse deeds are easy to know, so why does Subhūti ask again? The answer says 「麁、細不定故」 tr. "because coarse and subtle are not fixed"〔T25 0709a06〕, and brings out three layers of relative standing: 「如求道人中布施是麁善，於白衣為細」 tr. "for instance, among people who seek the path, giving is a coarse wholesome act, while for the white-robed it is subtle"; 「如小乘中不善業為麁，善業為細」 tr. "as in the Small Vehicle unwholesome deeds are coarse and wholesome deeds are subtle"; 「摩訶衍中取善法相，乃至涅槃皆名為麁」 tr. "in the Mahāyāna, grasping at the mark of a wholesome dharma, and so on up to nirvāṇa, is all named coarse"〔T25 0709a08〕. Coarse and subtle are not the self-nature of a dharma; they are set up according to the position over against which they stand—this is precisely why the last two layers of Sūtra ① rebuke wholesome dharmas as coarse.

The difference between the ten unwholesome paths and the six obscurations. Treatise ① sets up a question: the ten unwholesome paths already include stinginess, craving, and the rest, so why are six dharmas spoken of separately again? The answer says 「是六法不入十不善道」 tr. "these six dharmas do not enter the ten unwholesome paths"〔T25 0709a14〕, its criterion being 「十不善道皆是惱眾生法；是六法不但為惱眾生」 tr. "the ten unwholesome paths are all dharmas that vex beings; these six dharmas are not only for vexing beings", and it draws the boundary by the lightness or heaviness of the three minds of stinginess, craving, and anger: a craving mind that only craves another's wealth has not yet become a path of deeds; 「貪心轉盛，求而不得，則欲毀害，是名業道，以能起業故」 tr. "when the craving mind grows stronger and, seeking without obtaining, wishes to destroy and harm—this is named a path of deeds, because it can raise up deeds". Whether it becomes a path of deeds depends on whether it can already raise up deeds that vex beings.

Breaking morality and impure morality. Treatise ① distinguishes the two, saying 「破戒法是殺生等麁罪。戒不淨是微細罪，不惱眾生」 tr. "the dharma of breaking morality is coarse sins such as killing living beings. Impure morality is subtle sin, which does not vex beings"〔T25 0709a22〕, and gives drinking wine as an example; it then brings out a second layer of definition: one does not break the precepts one has received, and yet 「常為三毒覆心，不憶念戒，迴向天福，邪見持戒——如是等，名為戒不淨」 tr. "the mind is constantly covered by the three poisons, one does not recollect the precepts, one dedicates them to heavenly blessings, one keeps the precepts with wrong views—such as these are named impure morality". Breaking morality lies in the act; impure morality lies in the mind.

The two emptinesses (the emptiness of beings · the emptiness of dharmas). Treatise ②, explaining the coarse deed of grasping at marks in Sūtra ②, sets up this chapter's only paired statement of the two emptinesses: 「佛法中有二種空：一者、眾生空，二者、法空」 tr. "within the Buddha's Dharma there are two kinds of emptiness: first, the emptiness of beings; second, the emptiness of dharmas"〔T25 0710b01〕, their division of labour being 「以眾生空破眾生相，所謂男女等相；以法空破色等法中虛妄相」 tr. "by the emptiness of beings one breaks the marks of beings, namely the male mark, the female mark, and the like; by the emptiness of dharmas one breaks the false marks within dharmas such as form", and it points itself to a place in this treatise's earlier text, the base text reading 「如「破一切法空」中說」 tr. "as is said within ‘breaking all dharmas as empty’"〔T25 0710b03〕 (the inner 「」 tr. "the quotation brackets" following the base text).

Grasping at marks · the gate of the unconditioned dharma. Treatise ② again sets up a question: the unconditioned dharma is the true and real dharma—namely suchness, the nature of dharmas, and the limit of reality—so why is it too not grasped? The answer says 「以不取相是無為法，無相名為無為法門；若取相，便是有為」 tr. "because not grasping at marks is the unconditioned dharma, and the signless is called the gate of the unconditioned dharma; if one grasps at marks, it is then the conditioned"〔T25 0710b09〕. What makes the unconditioned unconditioned lies precisely in not grasping; once grasped, it becomes the conditioned.

A body born of the Dharma-nature (the practitioner of this chapter's vows and practices). Treatise ② explains from where the precious things filling the three-thousand great-thousand world are obtained and who can receive them, answering 「是菩薩是法性生身，住具足神通波羅蜜中」 tr. "this bodhisattva has a body born of the Dharma-nature and abides in being complete in the perfection of the supernormal powers"〔T25 0710b20〕; his treasures are made by the power of the supernormal powers, 「如第三禪遍淨天，六十人坐一針頭而聽法，不相妨礙」 tr. "just as in the Heaven of Universal Purity of the third dhyāna sixty people sit on the point of one needle and hear the Dharma without obstructing one another"〔T25 0710b23〕. At its end Treatise ② further explains the Buddha of the pure land by 「是中是法性身，佛身無量無邊」 tr. "what is here is the Dharma-nature body; the Buddha's body is immeasurable and boundless"〔T25 0712b11〕, closing with 「根本真佛無有分別大小之異」 tr. "the root true Buddha has no distinction of great and small"〔T25 0712b18〕.

The hundred flavours (five divergent views brought out · where this chapter's 「有人言」 tr. "someone says" is concentrated). The vow of Sūtra ② reads 「令我國土中眾生皆得百味食」 tr. "may the beings within my land all obtain food of the hundred flavours"〔T25 0709c09〕; Treatise ②, explaining 「百味」 tr. "the hundred flavours", brings out five views in a row, all starting with 「有人言」 tr. "someone says": 「有人言：能以百種供養，是名百味」 tr. "someone says: being able to make offerings with a hundred kinds of things—this is named the hundred flavours"〔T25 0710c19〕, 「有人言：餅種數五百，其味有百，是名百味」 tr. "someone says: the kinds of cakes number five hundred and their flavours are a hundred—this is named the hundred flavours"〔T25 0710c19〕, 「有人言：百種藥草、藥果作歡喜丸，是名百味」 tr. "someone says: a hundred kinds of medicinal herbs and medicinal fruits made into balls of delight—this is named the hundred flavours"〔T25 0710c21〕, 「有人言：飲食羹餅，總有百味」 tr. "someone says: food and drink, broths and cakes, have a hundred flavours in all"〔T25 0710c22〕, 「有人言：飲食種種備足故，稱為百味」 tr. "someone says: because food and drink of all kinds are fully provided, it is called the hundred flavours"〔T25 0710c22〕. Below this the treatise-author does not rule any one view settled, but turns to gather them up by four grades of food—「人飲食故百味，天飲食則百千種味」 tr. "human food and drink thus has a hundred flavours; the food and drink of the gods has hundreds of thousands of kinds of flavour"〔T25 0710c23〕, while the food that is the retribution of the bodhisattva's merit and the food conjured by supernormal power 「則有無量味」 tr. "then have immeasurable flavours"—closing with 「是四種食，菩薩隨因緣供養佛及僧」 tr. "with these four kinds of food the bodhisattva makes offerings to the Buddha and the Saṅgha according to causes and conditions"〔T25 0710c26〕. The five views are recorded side by side without judgement.

The sound of the Dharma from the trees of the seven jewels. Sūtra ② reads 「風吹七寶之樹，隨所應度而出音聲」 tr. "the wind blows on the trees of the seven jewels and, according to those who are to be delivered, brings out sound"〔T25 0710a03〕, and the sound it brings out is 「有佛無佛，一切法、一切法相空，空中無有相，無相中則無作」 tr. "whether there is a Buddha or no Buddha, all dharmas and the marks of all dharmas are empty; in emptiness there is no mark; in the signless there is then no making"〔T25 0710a05〕. Treatise ② explains why the Buddha does not manifest immeasurable bodies but relies on trees, answering that the believing and accepting of beings differs, and at the end says 「以樹木無心而有音聲，則皆信受」 tr. "since trees have no mind and yet have sound, all believe and accept it"〔T25 0712a25〕, and records its difference from other lands: 「餘國土以神通力、口力種種變化，此中常自然音聲」 tr. "other lands use the power of the supernormal powers and the power of speech in all kinds of transformations; here there is constantly a sound that comes of itself"〔T25 0712a28〕.

Assurance (assured by hearing the name · assured by constantly seeing · the two differ). Sūtra ② reads 「眾生聞是佛名，必至阿耨多羅三藐三菩提」 tr. "beings who hear this Buddha's name will surely reach anuttarā samyaksaṃbodhi"〔T25 0710a09〕, and its closing place reads 「乃至是國土中眾生，畢竟至阿耨多羅三藐三菩提」 tr. "and so on up to: the beings within this land ultimately reach anuttarā samyaksaṃbodhi"〔T25 0710a22〕. Treatise ② sets up a question on the difference between these two places, answering 「此中眾生常見佛、常聞法、深種善根、多集佛法故，疾得作佛」 tr. "the beings here constantly see the Buddha, constantly hear the Dharma, deeply plant roots of goodness, and gather many dharmas of the Buddha; therefore they quickly become buddhas"〔T25 0712c14〕, whereas 「聞名者，雖俱畢竟定而小不如」 tr. "as for those who hear the name, although both are alike ultimately assured, they are slightly inferior"〔T25 0712c16〕. Both alike are assured, yet slower and faster differ. The two readings 「畢竟」 tr. "ultimately" and 「必」 tr. "surely" here are seen also in the collation layer (see Sections IV and VIII).

The rightly assured assembly. Sūtra ② reads 「令離邪聚，立正定聚中，更不墮惡道」 tr. "making them leave the wrongly assured assembly and stand within the rightly assured assembly, no more to fall into the evil destinies"〔T25 0710a19〕; Treatise ②, carrying it on, takes the Buddha's 「拔出眾生令住正定聚中」 tr. "pulling beings out and making them abide within the rightly assured assembly", by the power of his supernormal powers, as the meaning of the pure Buddha-land. In this chapter the character 「正」 tr. "right" enters the collation in five places in all, and the Ishiyama text reads 「政」 tr. "govern" in every one of them (see Section VIII).

III. Similes and Stories

The similes of this chapter are mostly in the treatise sections; the sūtra sections have no similes. They can be divided into four kinds: those explaining that the clinging mind is easily delivered, those explaining the three kinds of deeds and the pure land, those explaining the giving of the five desires, and those explaining trees teaching the Dharma.

The simile of the little child heaping earth as grain (Treatise ① · the first simile of the whole chapter). Treatise ①, explaining why 「眾生易度」 tr. "beings are easily delivered", sets up the simile of a son: the son 「聚土為穀，以草木為鳥獸」 tr. "heaps earth as grain and takes grass and wood as birds and beasts"〔T25 0707b16〕 and gives rise to love and clinging, and if someone takes them away he is angry and cries; his father knows that this clinging 「小大自休」 tr. "will stop of itself when the little one grows big"—「何以故？此物非真故」 tr. "Why? Because these things are not real". Below it turns to the direct teaching: if what the little child clung to were really true things, then even at a hundred years his clinging to them would only grow deeper and he could not let them go; 「以諸法皆空、虛誑不實故，得無漏清淨智慧眼時，即能遠離所著」 tr. "because all dharmas are empty, false, deceptive, and unreal, when one obtains the pure eye of wisdom without outflows, one can at once be far from what one clings to". The principle of being easily delivered lies not in the keenness or dullness of beings, but in the unreality of what is clung to.

The simile of madness and coming to one's senses (Treatise ① · carrying on the preceding simile). 「譬如狂病，所作非法，醒悟之後，羞慚無顏」 tr. "just as with madness, all that one does is out of keeping with what is proper, and when one comes to one's senses one is so ashamed that one has no face left"〔T25 0707b27〕—once what was clung to has been let go, looking back one is ashamed of oneself.

The simile of the hot ball of gold (Treatise ① · explaining that even wholesome dharmas may not be clung to). Treatise ① explains how the bodhisattva teaches and transforms beings to practise giving and keep morality without letting them cling: 「是諸法雖清淨、大有所益，皆是有為法，從因緣生，無有自性；汝等若著是法，能生苦惱。譬如熱金丸，雖是寶物，捉則燒手」 tr. "Although these dharmas are pure and of great benefit, they are all conditioned dharmas, born from causes and conditions, without self-nature; if you cling to these dharmas, they can give rise to suffering and vexation. It is like a hot ball of gold: though it is a precious thing, if you grasp it, it burns your hand"〔T25 0707c03〕. This simile appears once more in the later text of Treatise ① (where it explains why 「生道」 tr. "the path of arising" does not obtain awakening, reading 「如先說熱金丸喻」 tr. "like the simile of the hot ball of gold spoken of earlier"), one simile used twice: first making clear that wholesome dharmas, if clung to, burn; then making clear that dharmas of arising and ceasing, if taken as real, burn.

The simile of the pure face and the image in the mirror (Treatise ① · explaining that because the inner dharmas are pure the outer dharmas are pure · citing the Vimalakīrti Sūtra). Treatise ① answers why purifying the three kinds of deeds at once obtains the fruit of a pure land: 「多惡口業故，地生荊棘；諂誑曲心故，地則高下不平；慳貪多故，則水旱不調、地生沙礫」 tr. "because of many evil verbal deeds, the ground grows thorns; because of flattering, deceitful, crooked minds, the ground is high and low and uneven; because of much stinginess, water and drought are out of season and the ground grows sand and gravel"〔T25 0708c19〕, and on the positive side, 「不作上諸惡故，地則平正，多出珍寶；如彌勒佛出時，人皆行十善故，地多珍寶」 tr. "because the evils above are not done, the ground is level and even and yields many precious things; as when Maitreya Buddha appears, because people all practise the ten wholesome paths, the ground has many precious things"〔T25 0708c21〕. The closing sentence reads 「內法淨故，外法亦淨；譬如面淨故，鏡中像亦淨」 tr. "because the inner dharmas are pure, the outer dharmas too are pure; just as, because the face is pure, the image in the mirror too is pure"〔T25 0709a03〕, attaching the sūtra-proof 「如《毘摩羅詰經》中說」 tr. "as is said in the Vimalakīrti Sūtra"〔T25 0709a04〕.

The simile of the needle leading the way in sewing a garment (Treatise ① · explaining why only the three kinds of deeds are spoken of). Treatise ① answers: since giving, meditative concentration, and the rest all obtain the retribution of a pure land, why are only the three kinds of deeds spoken of? Among all mind and mental-factor dharmas, 「作業時思為大」 tr. "when deeds are made, construction is the greatest"; 「得是思業已，起身、口、意業」 tr. "having obtained this deed of construction, one raises up deeds of body, speech, and mind"〔T25 0708c27〕; giving and meditative concentration all have construction at their head, 「譬如縫衣，以針為導」 tr. "as in sewing a garment the needle leads the way"〔T25 0708c28〕; hence 「是故說三業，則攝一切善法」 tr. "therefore, to speak of the three kinds of deeds gathers in all wholesome dharmas"〔T25 0708c29〕—the deed of mind gathers in all mind and mental-factor dharmas, and body and speech gather in all dharmas of form.

The simile of the snake in a bamboo tube (Treatise ① · explaining that being far from the limbs of the path is coarse). 「譬如蛇行本性好曲，若入竹筒則直，出筒還曲」 tr. "it is like a snake moving: by its nature it likes to bend; if it enters a bamboo tube it becomes straight, and when it comes out of the tube it bends again"〔T25 0709a29〕—when the mind is within the four foundations of mindfulness and other such dharmas it is straight, and when it comes out it is scattered. The character 「筒」 tr. "tube", seen twice where this simile lies, enters the collation both times, the other texts reading 「筩」 tr. "tube (in a variant character)" (see Section VIII).

The simile of the pond of fifty yojanas and the simile of the false speech of inviting guests (Treatise ① · explaining that craving the fruit of the srota-āpanna is coarse · where the words of the whole chapter are heaviest). Treatise ① explains why the bodhisattva's craving the first fruit is also a coarse deed: hearing the Buddha say that the fruit of the srota-āpanna exhausts immeasurable suffering, 「如五十由旬池水；餘在者，如一渧、二渧」 tr. "like the water of a pond of fifty yojanas; what remains is like one drop or two drops", he gives rise to a craving mind; yet his original vow is to become a Buddha and deliver beings, and now, for his own sake, he wishes to take realisation—「是為欺佛，亦負眾生」 tr. "this is to deceive the Buddha and also to betray beings"〔T25 0709b06〕—and it closes with a simile: 「譬如人請客，欲設飲食而竟不與，是則妄語負客」 tr. "it is like a person who invites guests and means to set out food and drink, yet in the end does not give it; this is false speech and a betrayal of the guests"〔T25 0709b07〕, explaining the correspondence itself—at the first arousing of the mind he made the vow 「我當作佛，度一切眾生」 tr. "I shall become a Buddha and deliver all beings"〔T25 0709b09〕, while craving to be a srota-āpanna 「是則負一切眾生」 tr. "this is to betray all beings". The sin of craving the first fruit lies not in taking realisation, but in betraying what one promised.

Mount Sumeru as a lamp-wick (Treatise ② · explaining the vow of light). 「或有菩薩變身如須彌山，遍十方佛前，以為燈炷」 tr. "or there are bodhisattvas who transform their bodies to be like Mount Sumeru and, before the buddhas throughout the ten directions, make themselves lamp-wicks"〔T25 0710b25〕, the vow reading 「令我國土常有光明，不須日月燈燭」 tr. "may my land always have light, without need of sun or moon, lamps or candles"〔T25 0710b27〕. The same passage also brings out offerings of flowers, incense, and necklaces, the vow reading 「令我國土眾生端正如華，身相嚴淨，無有醜陋」 tr. "may the beings of my land be upright and handsome like flowers, their bodily marks adorned and pure, without any ugliness"〔T25 0710b29〕, and it gathers them all up with 「如是等種種好色因緣」 tr. "all kinds of causes and conditions of fine forms such as these".

The simile of the garment soiled with grease and the ash and mud (Treatise ② · explaining the giving of the five desires · the most important simile of this chapter). Treatise ② answers why the bodhisattva, on the contrary, vows that beings obtain the five desires: those who are poor and of meagre merit, unable to keep themselves alive, commit robbery and theft; 「若人五欲具足，則所欲隨意，則不行十不善」 tr. "if a person is complete in the five desires, then what he desires is at his will, and he does not practise the ten unwholesome deeds"〔T25 0711a16〕; 「菩薩國土眾生豐樂自恣、無所乏少，則無眾惡」 tr. "the beings of the bodhisattva's land are rich and happy and at their ease, lacking nothing, and so there are no evils"〔T25 0711a17〕; they have only the soft fetters of the kind of love and pride, and because the mind becomes soft, on hearing the Dharma they easily obtain the path. Its simile reads 「譬如垢膩之衣，則以灰泥淹之，經宿以水浣之，一時都去」 tr. "it is like a garment soiled with grease: one soaks it in ash and mud, and after a night washes it with water, and at one time it is all removed"〔T25 0711a21〕, and its verdict reads 「菩薩不欲令眾生著故以五欲施，但欲令一時捨故與之」 tr. "it is not because the bodhisattva wishes to make beings cling that he gives the five desires; it is only because he wishes to make them relinquish at one time that he gives them"〔T25 0711a23〕. Giving the five desires is not indulging them; it is washing them out all at once.

The matter of the bhikṣu Alizha and the Pocha Sūtra (Treatise ② · an origin story · explaining why the claim that receiving desires does not hinder the path is mistaken). Treatise ② raises as a difficulty the matter in the Vinaya of a bhikṣu who said 「我知佛法義，受五欲不妨道」 tr. "I know the meaning of the Buddha's Dharma: receiving the five desires does not hinder the path" and was expelled, and answers that the Buddha's Dharma has the distinction of the two vehicles, the small and the great: 「如《婆差經》中」 tr. "as in the Pocha Sūtra"〔T25 0711b07〕 the Buddha says that a white-robed disciple, receiving red sandalwood to anoint his body and lying with his wife and children, severed the three fetters and obtained the fruit of the srota-āpanna; 「是阿梨吒比丘聞是事」 tr. "this bhikṣu Alizha heard of this matter"〔T25 0711b11〕 and at once said 「雖受五欲而不妨道」 tr. "though one receives the five desires it does not hinder the path"〔T25 0711b12〕—「不知是事佛為誰說。佛為白衣故說，此比丘持著出家法中說」 tr. "he did not know for whom the Buddha spoke of this matter. The Buddha said it for the sake of the white-robed; this bhikṣu took it into the dharma of those gone forth and said it there". His sins are two in all: having sworn an oath himself and then transgressing it is the first sin; knowing what the Buddha had laid down and deliberately going against it is the second. Below it turns to the proper meaning of this chapter: 「淨佛國土有二種眾生：若出家，若在家」 tr. "within the pure Buddha-land there are two kinds of beings: those gone forth and those at home"〔T25 0711b20〕, 「在家者雖受五欲無罪，亦無所妨」 tr. "those at home, though they receive the five desires, have no sin, nor any hindrance"〔T25 0711b21〕, giving as an example 「如兜率陀諸天及欝單曰人，雖受五欲，不起重罪」 tr. "just as the gods of the Tuṣita heaven and the people of Uttarakuru, though they receive the five desires, do not give rise to heavy sins"〔T25 0711b22〕. One and the same sentence: according to whom it is spoken for, right and wrong are wholly different.

Without disease there is no need of medicine (Treatise ② · explaining why the pure land has no names of impermanence, suffering, and emptiness). 「是中無常、樂等倒故，不須無常、苦；若無病，則不須藥」 tr. "because here there are no inversions such as permanence and pleasure, there is no need of impermanence and suffering; if there is no disease, there is no need of medicine"〔T25 0712a09〕.

The matter of an animal teaching the Dharma (Treatise ② · citing the Jātaka Sūtra · explaining why trees are relied upon). Treatise ② answers why the Buddha does not conjure immeasurable bodies but needs the sound of trees: when beings see the Buddha manifesting his body everywhere, they 「謂為幻化，心不敬重」 tr. "take it for conjuration and transformation, and their minds do not revere it"; 「有眾生從人聞法，心不開悟；若從畜生聞法，則便信受」 tr. "there are beings who, hearing the Dharma from a person, are not awakened in mind; if they hear the Dharma from an animal, they then believe and accept it"〔T25 0712a21〕, its proof reading 「如《本生經》說」 tr. "as the Jātaka Sūtra says"〔T25 0712a22〕—the bodhisattva received the body of an animal and taught the Dharma for people, and because it was rare there was no one who did not believe and accept it; people said, moreover, that an animal's mind is straight and does not deceive. It goes one layer further: some say that animals too have deceit; 「以樹木無心而有音聲，則皆信受」 tr. "since trees have no mind and yet have sound, all believe and accept it"〔T25 0712a25〕. The ladder of believing and accepting turns three times: those who do not believe the Buddha's transformations believe an animal; doubting the animal's deceit, they believe a tree.

IV. The Sūtra Passage Explained

Full account of the two sides of the chapter title (the direction on this treatise's side the reverse of that on the side of the sūtra explained · the most important variant reading of this chapter). The note on this treatise's chapter title〔T25 0705b18〕 is accounted in full, word for word, as follows. The base text (Taishō) reads 「大智度論釋淨佛國土品第八十二」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation of ‘Purifying the Buddha-land’, Chapter Eighty-two", with the interlinear note 「卷第九十二」 tr. "Fascicle Ninety-two" attached below it; the Ishiyama text reads 「大智度經品第八十二淨土品卷九十三」 tr. "Great Wisdom-Crossing Sūtra, Chapter Eighty-two, ‘Pure Land’, Fascicle Ninety-three", the chapter name being the short three-character name 「淨土品」 tr. "Pure Land", and the fascicle number 「卷九十三」 tr. "Fascicle Ninety-three". At the same place there is another note attached specifically to the two Chinese characters 「佛國」 tr. "Buddha-land": the base text has 「佛國」 tr. "Buddha-land", the Song and Palace texts lack it—that is, the title in the Song and Palace texts lacks the two Chinese characters 「佛國」 tr. "Buddha-land", reading ‘Mahāprajñāpāramitā-upadeśa, Explanation of "Pure Land", Chapter Eighty-two’ (this is the reading this section restores from the note, not the wording on the face of the base text). The Song, Palace, and Ishiyama texts together form one line, that of the short name 「淨土品」 tr. "Pure Land", while the base text with the Yuan and the Ming keeps the line of the full name 「淨佛國土品」 tr. "Purifying the Buddha-land". The note on the continuing title of Fascicle 93〔T25 0709b15〕 is of the same type: the Palace text lacks the two Chinese characters 「佛國」 tr. "Buddha-land"; as a variant of the whole passage the Shōgozō text reads 「大智度經論卷第九十三釋八十一品下訖第八十二品上」 tr. "Fascicle Ninety-three of the Great Wisdom-Crossing Sūtra-Treatise: explaining the lower part of the eighty-first chapter, ending with the upper part of the eighty-second chapter".

On the side of the sūtra explained the two sides run exactly in reverse (what is obtained from collating the two sides). For the chapter title〔T08 0407b09〕 of "Pure Land", Chapter 82, of the sūtra explained, the Mahāprajñāpāramitā Sūtra, the note reads 「淨土【大】，淨佛國【宋】【元】【明】【宮】」 tr. "pure land (Taishō), purifying the Buddha-land (Song, Yuan, Ming, Palace)"—on the side of the sūtra explained the base text reads the short name 「淨土」 tr. "pure land", while the four Song, Yuan, Ming, and Palace texts read 「淨佛國」 tr. "purifying the Buddha-land", exactly the reverse in direction of this treatise's side (the base text the full name, the Song and Palace the short name). At the same place one interlinear note is attached, its note reading 「丹…品【大】，〔－〕【宋】【元】【明】【宮】【聖】」 tr. "Khitan … chapter (Taishō), omitted (Song, Yuan, Ming, Palace, Shōgozō)", that is, the interlinear note preserved in the base text, 「丹本淨佛國品」 tr. "the Khitan edition: the chapter on purifying the Buddha-land", is absent from the other texts. The two sides are mutually inverted; recorded as it is, without judgement: the transmission of the title in this treatise and in the sūtra explained each go their own way, and the reading of one side may not be used to infer the other.

The fascicle number of the sūtra explained (this treatise Fascicle 92 · the sūtra explained Fascicle 26 · variant texts reading 29). "Pure Land" of the sūtra explained begins at〔T08 0407b09〕; above it, at〔T08 0407b06〕, is the fascicle title 「摩訶般若波羅蜜經卷第二十六」 tr. "Mahāprajñāpāramitā Sūtra, Fascicle Twenty-six", and the translator's signature is at〔T08 0407b08〕. The character 「六」 tr. "six" of the fascicle title has a separate note: the four Song, Yuan, Ming, and Palace texts read 「九」 tr. "nine"—that is, the Song-Yuan-Ming-Palace line of the sūtra explained records the fascicle in which this chapter lies as Fascicle Twenty-nine. The two records of the fascicle number stand side by side; recorded without judgement.

This treatise's chapter title and fascicle title are one (unlike the side of the sūtra explained). The chapter title of this chapter in this treatise is precisely the fascicle title of Fascicle 92, whereas on the side of the sūtra explained the chapter title (〔T08 0407b09〕) and the fascicle title (〔T08 0407b06〕) are set out on two separate lines. The points of fascicle division of the two books are close at this chapter but not the same: this treatise closes Fascicle 92 at a place unconnected with the eighty minor marks (the end of Sūtra ① and the end of Treatise ①), while the sūtra explained closes its Fascicle 25 before this chapter. The two canons divide their fascicles each in its own way and go each its own way, and neither harms the chapter's being one chapter.

Full-scale reading of the quoted sūtra against the sūtra (collating the two sides · word-for-word mechanical collation · not a doctrinal judgement). This section collated word for word, by the stream of Chinese characters, this treatise's two 【經】 sections (〔T25 0705b23〕–〔T25 0706c16〕, 〔T25 0709b20〕–〔T25 0710a25〕, three thousand four hundred and eighty-five characters in all) against the whole of this chapter in the sūtra explained (〔T08 0407b09〕–〔T08 0409b13〕, three thousand four hundred and forty-three characters); apart from differences in the dividing and joining of punctuation, the differences in actual characters are listed as follows (the treatise reads / the sūtra reads):

• Chapter title: Purifying the Buddha-land / Pure Land (with the interlinear note 「丹本淨佛國品」 tr. "the Khitan edition: the chapter on purifying the Buddha-land" attached separately)
• 〔T25 0705b24〕the great adornment / the great adornment of the oath—the four Song, Yuan, Ming, and Palace texts of this treatise read 「大誓」 tr. "the great oath", agreeing with the base text of the sūtra explained (see the entries of Section VIII)
• 〔T25 0705b27〕〔T25 0706a18〕the eight liberations worded as turning away and relinquishing / the eight liberations worded as liberation (two places)—on the side of the sūtra explained there is also a note here: the base text reads 「解脫」 tr. "liberation", the three Yuan, Ming, and Shōgozō texts read 「背捨」 tr. "turning away and relinquishing", agreeing with this treatise's base text
• 〔T25 0705c06〕this is this, this is that / this is a dharma, this is not a dharma—the note on the side of the sūtra explained reads 「法是非法【大】，此是彼【宋】【元】【明】【宮】【聖】」 tr. "dharma, this is not a dharma (Taishō), this, this is that (Song, Yuan, Ming, Palace, Shōgozō)", likewise agreeing with this treatise's base text
• 〔T25 0705c11〕cannot obtain / does not obtain
• 〔T25 0705c20〕〔T25 0706a29〕〔T25 0706c03〕from the first until now / from the first until now (in three places, the difference between 「已」 tr. "already" and 「以」 tr. "by")
• 〔T25 0706a02〕when abiding in prajñāpāramitā / abiding within prajñāpāramitā—the five Song, Yuan, Ming, Palace, and Ishiyama texts of this treatise read 「中」 tr. "within", agreeing with the sūtra explained
• 〔T25 0706a04〕and exalts himself / and proudly exalts himself
• 〔T25 0706a05〕keeping morality, meditative concentration, wisdom / keeping morality, patience, vigour, meditative concentration, wisdom
• 〔T25 0706a07〕this treatise has the additional sentence 「如是教化，行菩薩道而無所著，是中無有堅實故。若」 tr. "Teaching and transforming in this way, he practises the bodhisattva path without anything clung to, because there is nothing firm and real in it. If", which the sūtra explained lacks
• 〔T25 0706a12〕〔T25 0706a15〕tan boluomi, chan boluomi / tanna boluomi, channa boluomi
• 〔T25 0706b14〕obtains awakening by the path of neither arising nor non-arising / obtains awakening by neither arising nor non-arising (this treatise has the additional character 「道」 tr. "path")
• 〔T25 0706b20〕aluohe in one written form / aluohe in another written form of its last character
• 〔T25 0706b21〕the eighty minor marks / the eighty kinds of minor marks
• 〔T25 0706b26〕complete in the six perfections and the thirty-seven dharmas that aid the path / complete in the six perfections, complete in the thirty-seven dharmas that aid the path
• 〔T25 0706c04〕coarse / coarse (a difference of character form · in many places throughout the chapter)
• 〔T25 0706c14〕craving the realisation of the fruit of the arhat / craving the realisation of the fruit of the arhat (the same);〔T25 0706c14〕 this treatise has 「貪須陀洹果」 tr. "craving the fruit of the srota-āpanna", the sūtra explained reads 「貪須陀洹果證」 tr. "craving the realisation of the fruit of the srota-āpanna" (with the additional character 「證」 tr. "realisation")
• 〔T25 0709c03〕makes this vow, saying / makes this vow: may—the four Yuan, Ming, Shōgozō, and Ishiyama texts of this treatise read 「令」 tr. "may", agreeing with the sūtra explained
• 〔T25 0709c06〕makes offerings to the buddhas and the stūpas / makes offerings to the buddhas and the stūpas of the buddhas—the three Yuan, Ming, and Ishiyama texts of this treatise read 「及佛」 tr. "and the Buddha's", close to the sūtra explained
• 〔T25 0709c23〕the thirty-seven items, the dharmas that aid the path / the thirty-seven dharmas that aid the path—the Ishiyama text of this treatise lacks the character 「品」 tr. "items", agreeing with the sūtra explained
• 〔T25 0710a05〕all dharmas and the marks of all dharmas are empty / the marks of all dharmas, the marks of all dharmas are empty
• 〔T25 0710a06〕in the signless there is then no making / in the signless there is then nothing that can be made to come forth
• 〔T25 0710a10〕this bodhisattva, when he obtains anuttarā samyaksaṃbodhi, teaches the Dharma / this Buddha, when he obtains anuttarā samyaksaṃbodhi, teaches the Dharma
• 〔T25 0710a23〕ultimately reach anuttarā samyaksaṃbodhi / surely reach anuttarā samyaksaṃbodhi—the Palace text of this treatise reads 「必」 tr. "surely", agreeing with the sūtra explained

The gist of the list above: of the differences between this treatise and the sūtra explained, more than half have their counterpart already visible among the variant texts of this treatise itself (the great oath, within, may, and the Buddha's, the lack of the character 「品」 tr. "items", surely—in all six places a variant text reads as the sūtra explained does). This is not a doctrinal divergence between the two books but the dividing and joining of a text from one translation bureau in the copying of two lines; recorded as it is without judgement, not correcting one side by the other.

Control group (a check of the uniqueness of three strings in the stream of Chinese characters). The two strings 「自除身麁業」 tr. "themselves remove the coarse deeds of body" (this treatise〔T25 0706c03〕, the sūtra explained〔T08 0408b22〕) and 「無雜穢心」 tr. "no mixed and defiled mind" (this treatise〔T25 0710a21〕, the sūtra explained〔T08 0409b09〕) are each seen only once in the whole of this treatise and in the whole of the sūtra explained; their correspondence is unique, with no other chapter to confuse them. The third string, 「菩提即是道，道即是菩提」 tr. "awakening is precisely the path, the path is precisely awakening", is seen four times in the whole of this treatise (〔T25 0706b17〕〔T25 0708a07〕〔T25 0708a12〕〔T25 0708b04〕, all within this chapter) and zero times in the sūtra explained—the reason being that the sūtra explained divides and joins the punctuation as 「菩提即是道、道即是菩提」 tr. "awakening is precisely the path; the path is precisely awakening", while the stream of Chinese characters itself is still there (〔T08 0408b07〕). This is precisely the blind spot of punctuation in comparing streams of Chinese characters; this section records it as a blind spot and not as a variant reading. The two 【論】 layers of this treatise are a structural expansion belonging to the treatise form; the sūtra explained lacks this layer, and it is not a variant reading.

Full account of the collation witnesses on the side of the sūtra explained (fifty-two entries · the Shōgozō as the main body). Recounting entry by entry the collation notes within the range of this chapter in the sūtra explained,〔T08 0407b09〕–〔T08 0409b13〕, gives fifty-two entries, their witnesses distributed thus: the Shōgozō forty-two times, the Palace twenty times, the Ming seventeen times, the Song fifteen times, the Yuan fifteen times. On the side of the sūtra explained the Shōgozō text is the main body, while on this treatise's side the Shōgozō is seen only thirty times and the Ishiyama text, at eighty-one times, is foremost (see Section VIII)—the densities of variant texts in the two books are wholly unlike; each is recorded as it actually is, not inferring or supplementing the one from the other.

V. The Prajñā Eye

The eye of this chapter lies in moving 「淨土」 tr. "the pure land" off outer things onto the three kinds of deeds, and then returning the land made by the three kinds of deeds to emptiness. Its meaning can be summed up in five layers.

First, the path is precisely awakening, and so there is not one dharma to abide in. The question of Sūtra ① arises from a thought in Subhūti's mind: what is the bodhisattva path, abiding in which he can take on the great adornment? The Buddha answers that the six perfections and so on up to all dharmas are the path, and at once sets up a single sentence that negates them all—「是菩薩用不住法故」 tr. "because this bodhisattva uses the dharma of not abiding"〔T25 0706a11〕: he practises the six perfections without abiding, practises the four dhyānas without abiding, and obtains the four fruits and the pratyekabuddha path also without abiding. Why does he not abide? The Buddha himself brings out two causes and conditions: 「二因緣故，不住是中」 tr. "because of two causes and conditions he does not abide in them"〔T25 0706a22〕—first, the fruits of the paths are empty of nature, without a place of abiding; second, he is not content with a small matter. Below it presses to the utmost point: is awakening obtained by the path of arising? No; by the path of non-arising? No; by the path of neither arising nor non-arising? Again no. After the three alternatives have all been dismissed, the Buddha then says directly 「菩提即是道，道即是菩提」 tr. "awakening is precisely the path, the path is precisely awakening"〔T25 0706b17〕. Treatise ① explains it, saying 「菩提名諸法實相，是諸佛所得究竟實相，無有變異」 tr. "awakening is named the real mark of all dharmas; it is the ultimate real mark obtained by all the buddhas, without change"〔T25 0708a07〕, 「一切法入菩提中，皆寂滅相；如一切水入大海，同為一味」 tr. "all dharmas, entering awakening, are all of the mark of quiescence; just as all waters, entering the great ocean, are alike of one flavour"〔T25 0708a08〕. The path and awakening are not two, so the one who practises the path has nowhere to abide; precisely because there is no abiding, practice can arrive.

Second, the Buddha and awakening are not different, and yet the bodhisattva is not thereby the Buddha. Subhūti, riding the momentum of the four alternatives, presses again: if the path is precisely awakening, the bodhisattva practising the path should then be a Buddha. The Buddha answers with a counter-question—does the Buddha obtain awakening? The answer: 「佛即是菩提，菩提即是佛」 tr. "the Buddha is precisely awakening, awakening is precisely the Buddha"〔T25 0706b24〕. Treatise ① again sets up a question: the Buddha is a being and awakening is a dharma, so how can one say that the one is precisely the other? The answer says 「先有三十二相莊嚴身、六波羅蜜等功德莊嚴心，而不名為佛」 tr. "first there are the thirty-two marks adorning his body, and the merits of the six perfections and the rest adorning his mind, and still he is not named Buddha"〔T25 0708a23〕; only on obtaining awakening is he named Buddha—「微妙清淨五眾和合假名為佛」 tr. "the subtle and pure five aggregates coming together are provisionally named Buddha"〔T25 0708a26〕. The words that mark the boundary are clearest of all: 「菩薩雖知道及菩提不異，未具足諸功德故，不名為佛」 tr. "although the bodhisattva knows that the path and awakening are not different, because he has not yet made all the merits complete, he is not named Buddha"〔T25 0708b17〕; 「得者是佛，法是菩提，求菩提者是菩薩」 tr. "the one who obtains is the Buddha, the dharma is awakening, the one who seeks awakening is the bodhisattva"〔T25 0708b19〕. What is not different is the dharma; what is different is the station; and the closing place of the sūtra text too lies only in the single instant of 「用一念相應慧得阿耨多羅三藐三菩提」 tr. "by the wisdom associated with a single thought he obtains anuttarā samyaksaṃbodhi"〔T25 0706b28〕.

Third, the cause of the pure land lies only in the three kinds of deeds, and the purity of the three kinds of deeds runs through the whole bodhisattva path. Having heard the mark of the path and the mark of awakening, Subhūti then asks about purifying buddha-lands; the Buddha's answer does not reach to palaces of the seven jewels, but speaks only of removing the coarse deeds among one's own three kinds of deeds and also purifying the three kinds of deeds of others. Treatise ① sets up a question of its own on this: purifying buddha-lands should be a matter for after obtaining the acceptance of the non-arising of dharmas and abiding in the perfection of the supernormal powers, so why does it say 「從初發意」 tr. "from the first arousing of intent"? The answer says 「三業清淨，非但為淨佛土，一切菩薩道皆淨」 tr. "the purity of the three kinds of deeds is not only for purifying buddha-lands; the whole bodhisattva path is purified"〔T25 0708c15〕—first it is the purity of the bodhisattva's own self, and afterwards it becomes the cause of the pure land. As to why it can bring about the purity of the outer land, the principle lies in shared deeds: 「非但一人，生國土中者皆共作因緣」 tr. "it is not one person alone; those born in the land all together make the causes and conditions"〔T25 0708c17〕, 「內法與外法作因緣，若善、若不善」 tr. "the inner dharmas make causes and conditions for the outer dharmas, whether wholesome or unwholesome"〔T25 0708c18〕. The purity or defilement of a land is not made by the Buddha's power alone; it is the fruit made together by those born within it.

Fourth, the giving of the five desires is not indulging desire; it is for washing them out all at once. Among the vows and practices of Sūtra ②, what most easily gives rise to doubt is the vow that the beings of the land 「常得隨意五欲」 tr. "always obtain the five desires at will". Treatise ② answers in three layers: first, the fault around the five desires is that poverty drives people out into the ten evils, while those complete in the five desires on the contrary do not practise the ten unwholesome deeds; second, the beings of a pure land have accomplished merit and their five desires are all of one grade, so they 「不復貴著，亦不更求」 tr. "no longer prize and cling to them, nor seek them further"; third, if one forcibly makes them leave desire and practise austerities, 「則增長瞋恚」 tr. "then anger increases", and if they recollect the five desires, 「則生煩惱」 tr. "then afflictions arise"; therefore the Buddha says 「捨苦樂，用智慧，處中道」 tr. "relinquish suffering and pleasure, use wisdom, abide in the middle way"〔T25 0711b02〕. Its verdict lies in one simile: a soiled garment is soaked in ash and mud overnight and all goes at one time. Giving them is precisely to take them away at one time. As for the bhikṣu in the Vinaya who was expelled for saying that receiving desires does not hinder the path, the treatise-author judges that his error lay not in the words but in misplacing them—「佛法有二種：小乘、大乘」 tr. "the Buddha's Dharma is of two kinds: the Small Vehicle and the Great Vehicle"〔T25 0711b06〕; words the Buddha spoke for the white-robed this bhikṣu 「持著出家法中說」 tr. "took into the dharma of those gone forth and said there", and so he fell into sin.

Fifth, what makes the pure land a pure land is that in the minds of beings there is nothing to doubt. The end of Sūtra ② lists not adornments but 「無」 tr. "there is not": there is not the name of the three evil destinies; there is not the name of wrong views, of the three poisons, or of the two vehicles; there is not the sound of impermanence, suffering, or emptiness; there is not anything possessed by a self; there is not the name of any fetter or affliction; there is not the name that distinguishes the several fruits. What remains is only the sound of the Dharma brought out by the trees of the seven jewels, and that sound is precisely 「有佛無佛，一切法、一切法相空，空中無有相，無相中則無作」 tr. "whether there is a Buddha or no Buddha, all dharmas and the marks of all dharmas are empty; in emptiness there is no mark; in the signless there is then no making"〔T25 0710a05〕. And its final mark is that the Dharma is taught and no one gives rise to doubt—「諸法實相中，皆是法，無有非法」 tr. "within the real mark of all dharmas, all is Dharma; there is nothing that is not the Dharma"〔T25 0710a12〕. Conversely, the root of those who give rise to doubt is also stated very clearly: people of meagre merit do not plant roots of goodness, do not follow a good friend, are sunk within the view of self and the extreme views, and so come to 「非佛言佛、佛言非佛」 tr. "call what is not the Buddha's word the Buddha's word, and the Buddha's word not the Buddha's word". Treatise ② carries it on, saying 「有人薄福不種善根、不得善知識故生疑」 tr. "some people, because of meagre merit, not planting roots of goodness and not obtaining the good friend, give rise to doubt"〔T25 0712b24〕. The purity of the pure land comes down at last to one thing: there, no one can hear the Dharma the Buddha teaches as not the Dharma. The whole chapter closes with 「如是等，名為淨國土相」 tr. "such as these are named the marks of a pure land"〔T25 0712c17〕.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has no tradition of a complete line-by-line commentary, and the citations and explanations of the ancient masters are, as they actually stand, generally uneven. The state of the ancient masters' readings of this chapter falls into three: Jizang's commentary on the sūtra explained preserves a complete dedicated chapter; Huiying's commentary on this treatise lacks an explanation of this chapter, but his book has a commentary on a different chapter of the same name, which must first be excluded; Junzheng's book has zero hits. The search back through the Tiantai lines and the Commentary on the Vimalakīrti is closed with a negative proposition (see below). This section records how what they comment on and cite corresponds to this chapter, without judging the relative merit of each master's interpretation.

Jizang's Commentary on the Larger Sūtra (X24n0451) · a dedicated chapter found. His commentary on this chapter begins at〔X24n0451 0335a06〕 (its chapter name being listed separately in the table of contents at〔X24n0451 0195c15〕) and ends at〔X24n0451 0336a23〕, covering the whole of this chapter in the sūtra explained. The chapter name Jizang uses also reads 「淨土品第八十二」 tr. "‘Pure Land’, Chapter Eighty-two", agreeing on all three sides with the base text of the sūtra explained and the Ishiyama text of this treatise. Six points are worth recording.

First, the general judgement of the chapter's place—「此下後文明淨佛土，故云淨土」 tr. "The later text from here on makes clear the pure Buddha-land; so it is called Pure Land"〔X24n0451 0335a07〕. The order of his division is 「就文為四：第一明菩薩自住勝道，二者化眾生令因菩薩住勝道，三者令眾生傳化，四眾生令悟共證菩提」 tr. "Taking the text, it is in four: first, making clear the bodhisattva himself abiding in the surpassing path; second, transforming beings so that, by means of the bodhisattva, they abide in the surpassing path; third, causing beings to pass on the transforming; fourth, causing beings to awaken and together realise awakening"〔X24n0451 0335a09〕—a fourfold division, the first three parts all within Sūtra ①, the fourth part gathered from 「一心得菩提」 tr. "with one mind obtains awakening" onward.

Second, why the question is asked again—Jizang explicitly cites this treatise to explain why the sūtra text begins from a thought in the mind: 「論云：須菩提上來數問」 tr. "The treatise says: above, Subhūti asked many times"〔X24n0451 0335a11〕, carrying on below the two meanings of this treatise, 「時會疑其已體寂滅無戲論法猶復多問」 tr. "the assembly at that time doubted why, having already embodied the dharma of quiescent extinction without idle discourse, he still asked so much" and 「有菩薩及諸天深入禪定，不好語言而欲得法利」 tr. "there were bodhisattvas and gods who had entered deeply into meditative concentration, who did not like words and yet wished to obtain the benefit of the Dharma"〔T25 0706c18〕, and retelling in his own words this treatise's simile of the little child heaping earth. What Jizang comments on here is the sūtra, but what he relies on is the treatise; the traces of this inheritance can be checked word for word.

Third, the division into four alternatives—at the passage 「白佛：作用生道得菩提者」 tr. "addressed the Buddha: as for obtaining awakening by making use of the path of arising"〔X24n0451 0335a22〕 Jizang opens the four alternatives, and himself states how he differs from the older view (「由來云金剛以是無常得佛」 tr. "the received view says that by the vajra, because it is impermanent, one obtains buddhahood"), his judgement coming home to cause and fruit not being two: since cause and fruit are not two, one may not say that by practising the cause one obtains the fruit.

Fourth, the twofold division of the passage on the pure land—「白佛：云何淨土？第二、明淨佛土。文為二：初、明淨土因；二、明淨土果」 tr. "‘Addressed the Buddha: how is the land purified?’ Second, making clear the pure Buddha-land. The text is in two: first, making clear the cause of the pure land; second, making clear the fruit of the pure land"〔X24n0451 0335c03〕. Within the cause there are again two: first making clear the cause of being without evil, next making clear the cause of having good. His question and answer explaining the six obscurations agree wholly with Treatise ① of this treatise: 「是六法不入十惡」 tr. "these six dharmas do not enter the ten evils"〔X24n0451 0335c08〕, 「故別說六弊也」 tr. "so the six obscurations are spoken of separately"〔X24n0451 0335c12〕. He brings out separately one sentence recording the dependent and the direct of the bodhisattva's land, saying 「此依正更天無二品目，正觀為土也」 tr. "this dependent and direct have, further, no two headings; the right contemplation is taken as the land"〔X24n0451 0335c18〕.

Fifth, the question and answer on giving the five desires—Jizang sets up the question why the five desires are given to beings, answering 「答：有人貧窮故作十惡，今得五欲無所乏，不作十惡但有受慢之罪，而菩薩復為除之也」 tr. "Answer: some people commit the ten evils because of poverty; now, obtaining the five desires and lacking nothing, they do not commit the ten evils, but have only the sin of receiving and pride, and the bodhisattva further removes this for them"〔X24n0451 0335c23〕, running on the same track as the answer of Treatise ② of this treatise. Below it he further sets up a difficulty from the Vinaya: 「問：若爾，律云受欲不障道者，人應可青耶？」 tr. "Question: if so, since the Vinaya says that receiving desires does not obstruct the path, should a person then be reproached?"〔X24n0451 0336a03〕, answering 「答：佛言受欲不障道，為白衣說也。此比丘不解佛意，安置出家法中，故應呵也」 tr. "Answer: the Buddha said that receiving desires does not obstruct the path, speaking for the white-robed. This bhikṣu did not understand the Buddha's intention and placed it within the dharma of those gone forth; therefore he should be rebuked"〔X24n0451 0336a04〕—agreeing wholly with this treatise's judgement on the bhikṣu Alizha, though Jizang does not give his name.

Sixth, the name of the two vehicles and the sound of the trees—「是國土中無三惡名下，第二、明淨土果」 tr. "from ‘within this land there is no name of the three evils’ onward: second, making clear the fruit of the pure land"〔X24n0451 0336a10〕; explaining why the pure land still has the two vehicles, he answers 「答：佛於五濁世故有二乘也」 tr. "Answer: it is because the Buddha is in an age of the five turbidities that there are the two vehicles"〔X24n0451 0336a14〕; he further sets up the difficulty 「阿彌淨土何故二乘耶」 tr. "why does Amitābha's pure land have the two vehicles"〔X24n0451 0336a15〕, and his answer cites the Lotus: 「法華云彼佛出時雖非惡世，以本願故說三乘法，此亦是未極淨土故有三世」 tr. "the Lotus says that when that Buddha appeared, though it was not an evil age, because of his original vow he taught the dharma of the three vehicles; this too is a pure land not yet ultimate, and therefore there are the three times"〔X24n0451 0336a15〕. The answer of Treatise ② of this treatise to the same question reads 「諸佛初發心時，見諸佛以三乘度眾生」 tr. "when the buddhas first aroused the mind, they saw the buddhas delivering beings by the three vehicles"〔T25 0712a05〕, tied to the vow of the first arousing of the mind; Jizang ties it instead to the Lotus's teaching of the original vow and judges that land to be 「未極淨土」 tr. "a pure land not yet ultimate"—the answers of the two masters face the same way but rest on different grounds; recorded side by side without judgement. The passage on the sound of the trees reads 「風吹七寶樹下，第二、明有善十果。欲使眾生易聞，故樹枝於法音」 tr. "From ‘the wind blows on the trees of the seven jewels’ onward: second, making clear the presence of the wholesome, the ten fruits. Wishing to make beings hear easily, therefore the branches of the trees give the sound of the Dharma"〔X24n0451 0336a19〕, attaching 「又云奇特事樹木，能說人皆信，以木無欺誑以故也」 tr. "It also says: a wondrous matter—trees can speak, and people all believe, because wood has no deceit"〔X24n0451 0336a20〕, running on the same track as the threefold turning of believing and accepting in Treatise ② of this treatise.

Huiying's Commentary (X46n0791) · this chapter lacking an explanation · yet with the trap of a different chapter of the same name, which must first be excluded. It is the only ancient commentary that explains this treatise, and only fragmentary fascicles survive; the surviving text stops at〔X46n0791 0917b12〕, far earlier than Fascicles 92 and 93 in which this chapter lies, and so a line-by-line explanation of this chapter is lacking. But in his book 「淨土品」 tr. "Pure Land" is seen six times and 「淨佛國土」 tr. "purifying buddha-lands" twice, and none of them points to this chapter; checked entry by entry they are as follows: 「第五十七品釋論者，名為淨土品」 tr. "The treatise explaining the fifty-seventh chapter is named ‘Pure Land’"〔X46n0791 0896c12〕—the 「淨土品」 tr. "Pure Land" that Huiying comments on is the fifty-seventh chapter of the Larger Sūtra (coming after "The Lamp Simile"), a different chapter with the same name as the eighty-second chapter explained in this treatise; when explaining the title of that chapter he also uses this chapter's name, reading 「是故篇名淨佛國土，不名眾生國也」 tr. "therefore the section is named purifying buddha-lands, and not named the land of beings"〔X46n0791 0898b15〕. This different chapter of the same name Huiying himself already states plainly—explaining "Gaṅgadevī" he says 「此經兩處明淨土品」 tr. "this sūtra makes clear a Pure Land chapter in two places"〔X46n0791 0900a24〕, and himself marks the difference: 「此中一品下有一品明淨土行願極為妙盡」 tr. "below this one chapter there is another chapter making clear the practices and vows of the pure land, utterly subtle and exhaustive"〔X46n0791 0900b01〕. That is: the Larger Sūtra does have passages on the pure land in two places, earlier and later; what Huiying comments on is the earlier place, this chapter is the later place, and Huiying grants the later place to be 「極為妙盡」 tr. "utterly subtle and exhaustive". On this basis this section records: Huiying lacks an explanation of this chapter, which is not a zero hit; the three Chinese characters 「淨土品」 tr. "Pure Land" in his book may not be cited directly as witnesses for this chapter.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits. The four expressions 「淨佛國土」 tr. "purifying buddha-lands", 「淨土品」 tr. "Pure Land", 「莊嚴國土」 tr. "adorning lands", and 「百味」 tr. "the hundred flavours", searched back word for word through the whole file, all have zero hits—Junzheng's book is a treatise on doctrinal categories, not in the form of a chapter-by-chapter commentary, and this chapter falls outside its coverage. A zero hit too is an entry in the account.

The Tiantai lines and the Commentary on the Vimalakīrti · closed with a negative proposition (a threefold word-for-word check). Six works searched back word for word—Zhiyi's Great Calming and Contemplation (T46n1911), Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912), Zhiyi's Profound Meaning of the Lotus (T33n1716), Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717), Zhiyi's Words and Phrases of the Lotus (T34n1718), and Sengzhao and others' Commentary on the Vimalakīrti Sūtra (T38n1775):

• The two chapter names 「淨佛國土品」 tr. "Purifying the Buddha-land" and 「淨土品」 tr. "Pure Land": zero hits in all six works. This chapter's title is not seen cited by name in these six works.
• The expression 「淨佛國土」 tr. "purifying buddha-lands": the Great Calming and Contemplation eight times, the Supporting Practice and Broad Resolution of Calming and Contemplation four times, the Profound Meaning of the Lotus four times, the Words and Phrases of the Lotus twice, the Commentary on the Vimalakīrti Sūtra twice, the Annotations on the Profound Meaning of the Lotus zero times—twenty times in all. Checking the context of each, all belong to the general-meaning use of fixed collocations of the type 「遊戲神通、淨佛國土」 tr. "sporting in the supernormal powers, purifying buddha-lands" and 「淨佛國土，教化眾生」 tr. "purifying buddha-lands, teaching and transforming beings", and not one place explicitly cites this chapter's title or quotes word for word the main text of this chapter's sūtra or treatise; they are judged not to cite this chapter, and are not listed as witnesses. The borrowing of a term and the citing of a text are two distinct layers; this section's criterion is whether a specific passage of sūtra or treatise corresponding to this chapter can be located; where only a collocation is seen, with no word-for-word content to compare, it is in every case judged not to be a citation.
• 「大論九十三」 tr. "the Great Treatise, ninety-three" (Zhanran's explicit citations at the level of the fascicle number · each of the three places located): seen three times in the Supporting Practice and Broad Resolution of Calming and Contemplation, each located in reverse in this treatise—the four lines of 「有慧無多聞」 tr. "having wisdom without much learning" cited at〔T46n1912 0179b29〕 are in this treatise at〔T25 0101b10〕; the question and answer 「神通所作何名遊戲」 tr. "why is what the supernormal powers do called sport" cited at〔T46n1912 0322a28〕 is in this treatise at〔T25 0717c07〕 (this treatise's Fascicle 94); the origin story of the bhikṣu of the ghost-chamber cited at〔T46n1912 0374c22〕 is in this treatise at〔T25 0704c29〕 (this treatise's Fascicle 91 · the range of the preceding chapter). All three places lie beyond the range of this chapter,〔T25 0705b18〕–〔T25 0712c19〕, and not one belongs to this chapter. This section further checked with a reverse negative proposition: the two Chinese characters 「遊戲」 tr. "sport" are seen zero times within the whole range of this chapter, and 「幻師」 tr. "conjurer" is likewise seen zero times within the range of this chapter—the clues of wording and fascicle number point to this fascicle, but once located word for word they are proved not to be this chapter's content; the negative proposition holds; recorded as it is, not listed as witnesses for this chapter.

VII. Cross-reading and Further Resonances

Of this chapter's line of meaning, there are five things that carry on from before and after, all recorded in this section, not fixing a reading.

First, carrying on from the preceding chapter (Chapter 81 → 82 · the sūtra text continuing the question directly). The preceding chapter, "Illumination", Chapter 81, ends at the close of Fascicle 91, and this chapter raises its title at the head of Fascicle 92; the opening sentence of Sūtra ① is precisely 「爾時，須菩提作是念」 tr. "At that time Subhūti had this thought"—what he thought was 「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 this path, can the bodhisattva take on such a great adornment?", and its 「大莊嚴」 tr. "great adornment" carries on precisely from the text of the preceding chapter. Treatise ①, at its very opening, explains why this thought was not spoken aloud: 「上來須菩提常種種問空法」 tr. "above, Subhūti has constantly asked about the dharma of emptiness in all kinds of ways"〔T25 0706c16〕; those at the assembly doubted that, having already embodied quiescent extinction, he still asked so much, and so he did not ask but thought in his mind; it further brings out a second cause and condition, 「有菩薩及諸天深入禪定，不好語言而欲得法利」 tr. "there were bodhisattvas and gods who had entered deeply into meditative concentration, who did not like words and yet wished to obtain the benefit of the Dharma"〔T25 0706c18〕. Below it sets up its own question: though Subhūti was without words, the World-Honored One answered with words—why? The answer says 「佛身色，視無厭足」 tr. "the Buddha's bodily form one looks at without ever being satisfied"〔T25 0706c21〕, and his voice is likewise; though he speaks, it does not hinder the practice of subtle meditative concentration; further, 「佛安立寂滅相，於阿耨多羅三藐三菩提中住」 tr. "the Buddha is established in the mark of quiescence and abides within anuttarā samyaksaṃbodhi"〔T25 0706c23〕, answering according to what is asked and what is thought, and so he is not the same as Subhūti. For the question not being spoken and for the answer coming out in words, the treatise-author sets up causes and conditions for each, and the two do not hinder each other.

Second, the treatise-author's own pointers to earlier text and to the general framework of this treatise (three places). Where Treatise ① explains that the bodhisattva does not obtain awakening by the four alternatives, it points itself to an earlier simile: 「如先說熱金丸喻」 tr. "like the simile of the hot ball of gold spoken of earlier"; where Treatise ② explains the two emptinesses, it points itself to this treatise's earlier text, the base text reading 「如「破一切法空」中說」 tr. "as is said within ‘breaking all dharmas as empty’"〔T25 0710b03〕 (the inner 「」 tr. "the quotation brackets" following the base text); at the end of the chapter it points itself to this treatise's later text: below the closing sentence of the chapter body is attached 「如「十地中莊嚴菩提樹」說」 tr. "as is said in ‘adorning the bodhi tree within the ten grounds’", joining the last sentence of the chapter body, 「如是等，名為淨國土相」 tr. "such as these are named the marks of a pure land"〔T25 0712c17〕. All three places are the treatise-author's own warp and weft, not added by later people.

Third, four other sūtras cited (the Amitābha and other sūtras · the Vimalakīrti Sūtra · the Pocha Sūtra · the Jātaka Sūtra). Treatise ①, where it explains the marks of the pure Buddha-land, cites 「如《阿彌陀》等諸經中說」 tr. "as is said in the Amitābha and other sūtras"〔T25 0708c10〕, and where it explains the inner and outer dharmas as causes of one another, cites 「如《毘摩羅詰經》中說」 tr. "as is said in the Vimalakīrti Sūtra"〔T25 0709a04〕; Treatise ②, where it explains the white-robed receiving the five desires and obtaining the fruit, cites 「如《婆差經》中」 tr. "as in the Pocha Sūtra"〔T25 0711b07〕, and where it explains an animal teaching the Dharma, cites 「如《本生經》說」 tr. "as the Jātaka Sūtra says"〔T25 0712a22〕. All four citations serve as proof to aid the explanation and do not touch on the classification of teachings; recorded as it is.

Fourth, the correspondence of the ancient masters' divisions (Jizang · Huiying · the distinction of the two places on the pure land). As to this chapter's place in the whole sūtra, Jizang judges it the section that 「明淨佛土」 tr. "makes clear the pure Buddha-land", its text in four parts ending with realising awakening together〔X24n0451 0335a09〕; Huiying, though he lacks an explanation of this chapter, already states plainly in his book that the Larger Sūtra 「兩處明淨土品」 tr. "makes clear a Pure Land chapter in two places"〔X46n0791 0900a24〕, and judges the later place (that is, this chapter) 「極為妙盡」 tr. "utterly subtle and exhaustive"〔X46n0791 0900b01〕. The two masters, in different books, both recognise this chapter as the summit of the Larger Sūtra's meaning of the pure land, and Huiying's words can serve precisely as proof of the boundary between this chapter and the fifty-seventh chapter he comments on. This is the firmest single proof in the layer of this chapter's division; the two sides stand side by side, recorded without judgement.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's meaning of purifying buddha-lands in ‘the cause of the pure land lies only in the three kinds of deeds’, its meaning of shared deeds in ‘purifying oneself and also purifying others’, its meaning of the dependent and the direct supporting each other in ‘because the inner dharmas are pure the outer dharmas too are pure’, its criterion of relative standing in ‘coarse and subtle are not fixed’, its Great Vehicle meaning of coarse and subtle in ‘grasping at the mark of a wholesome dharma, and so on up to nirvāṇa, is all named coarse’, its division of labour of the two emptinesses in ‘the emptiness of beings and the emptiness of dharmas each have what they break’, its meaning of skilful means in ‘the giving of the five desires is to make them relinquish at one time’, its meaning of skilful means in teaching the Dharma in ‘since trees have no mind and yet have sound, all believe and accept it’, and its meaning of assurance in ‘assurance by hearing the name and assurance by constantly seeing differ in slowness and speed’—these are what the treatise canon draws on for the practice-gate of the pure land and the meaning of skilful means in the bodhisattva's practice, and are entered as stable citations〔T25n1509 淨佛國土品·卷九十二至九十三〕; since the places in the pure-land sūtras and the Consciousness-Only texts that cite this treatise are not yet finalised, the citation is soft, awaiting their word-for-word checking. This belongs to the further resonance of the meaning of prajñā running down through the pure-land sūtras; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 92 to 93 of the Mahāprajñāpāramitā-upadeśa〔T25 0705b18–0712c19〕 (the main text of the chapter body begins from the chapter title〔T25 0705b18〕; the First Part unit lies in Fascicle 92, and the Last Part unit begins from the continuing title of Fascicle 93〔T25 0709b15〕 and ends at〔T25 0712c18〕; the next chapter begins at〔T25 0712c19〕); the collation text for the sūtra explained is "Pure Land", Chapter 82, of the Mahāprajñāpāramitā Sūtra〔T08 0407b09 起，訖 0409b13 前〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0335a06–0336a23〕); Huiying's Commentary (X46n0791) lacks an explanation of this chapter (the 「淨土品」 tr. "Pure Land" of his book points instead to the fifty-seventh chapter; see Section VI), Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has zero hits, and the Tiantai lines and the Commentary on the Vimalakīrti are closed with a negative proposition (see also Section VI). The variant collation notes follow the Taishō collation, covering the differences between the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts, together with CBETA's collation.

The layer of witnesses (the Ishiyama text foremost · the Shōgozō appearing little · the Korean Canon line wholly at zero). The distribution of witnesses in this chapter's one hundred and sixty-two collation notes, recomputed entry by entry by this section: the Ishiyama eighty-one times, the Ming sixty-six times, the Palace sixty-five times, the Song sixty-three times, the Yuan sixty-three times, the Shōgozō thirty times; CBETA's own collation once. Among them the entries of missing characters (the variant text lacks the character) number fifty-one, about one third of the whole ledger. The Ishiyama text, at eighty-one times, is the foremost of all the texts—wholly unlike Chapter 78, where the Song text leads; the Korean edition (K), the Korean Canon B text, the Shōgozō B, the Southern Canon, and the Northern Canon all have zero witnesses in this chapter; for the texts that appear little their zero is recorded as it is, not supplemented by inference from the density of other chapters. The distribution of entries between the two units: seventy in the First Part, ninety-two in the Last Part.

The notes on the 【經】【論】 markers: three enter the entries and one belongs to the note layer (the asymmetry of the structural markers). Of the four structural markers three form collation entries: 【經】①〔T25 0705b23〕 (the Song and Palace texts lack this marker), 【論】①〔T25 0706c16〕 (the Song and Palace texts lack this marker), and 【論】②〔T25 0710a25〕 (the Song, Palace, and Shōgozō texts lack this marker); while the note at 【經】②〔T25 0709b20〕, which records that the Song, Palace, and Shōgozō texts lack this marker and records that the Ishiyama text 「不分卷及品」 tr. "does not divide fascicles or chapters", does not form a collation entry. This note belongs to the note layer; this section lists it separately to supplement it, so that no variant reading of the structural markers is left out.

The note on the chapter title · the note on the fascicle title · the Ishiyama note at the chapter's end (all four notes belong to the note layer · not within the entries). First, the whole-passage variant note on this treatise's chapter title〔T25 0705b18〕 (the base text nineteen characters, the Ishiyama text reading 「大智度經品第八十二淨土品卷九十三」 tr. "Great Wisdom-Crossing Sūtra, Chapter Eighty-two, ‘Pure Land’, Fascicle Ninety-three")—the base text's correct reading of this note is, in the original encoding, not a continuous sequence of characters (other notes are inserted between its components), and this section transcribes it as it stands from its descriptive note text. Second, the whole-passage variant note on the continuing title of Fascicle 93〔T25 0709b15〕 (the Shōgozō text reading 「大智度經論卷第九十三釋八十一品下訖第八十二品上」 tr. "Fascicle Ninety-three of the Great Wisdom-Crossing Sūtra-Treatise: explaining the lower part of the eighty-first chapter, ending with the upper part of the eighty-second chapter"), of the same type. Third, the note on the fascicle-end title of Fascicle 91 of the preceding chapter〔T25 0705b15〕 (the Song and Palace reading 「大智度論釋卷第九十一」 tr. "Mahāprajñāpāramitā-upadeśa, Explanation, Fascicle Ninety-one", the Shōgozō 「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 「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")—this note is a remnant of the preceding chapter's fascicle end, not this chapter itself, and is recorded only for the context of the boundary. Fourth, after the chapter's end〔T25 0712c18〕 there is besides one Ishiyama note (「卷第九十三終」 tr. "Fascicle Ninety-three, end", also recording that at the end of the fascicle the Ishiyama manuscript has the nine characters 「大智度經卷第九十三」 tr. "Great Wisdom-Crossing Sūtra, Fascicle Ninety-three"), which likewise belongs to the note layer. The Ishiyama text's fascicle notes before and after this chapter form a system of their own: the head of Fascicle 93 (at the chapter title), the end of Fascicle 93 (at the chapter's end), the head of Fascicle 94 (at the next chapter, "Certainty")—the three notes interlock, and the Ishiyama text makes the whole of this chapter alone its Fascicle 93, wholly different from the fascicle division of the base text (beginning at the head of Fascicle 92 and crossing into Fascicle 93); this belongs to a difference at the level of fascicle numbering, not a variant reading of the chapter number; recorded as it is, without judgement.

The fascicle records of the Shōgozō text and of the Song, Yuan, and Palace (each going its own way). The note on the fascicle-end title of Fascicle 92〔T25 0709b12〕: the Song text reads 「九十二釋第八十二品上」 tr. "ninety-two, explaining the eighty-second chapter, upper", the Yuan text 「九十二釋第八十二品之上」 tr. "ninety-two, explaining the eighty-second chapter, the upper part"—the Song and Yuan texts record Fascicle 92 as stopping at the upper half of this chapter, in the same direction as this edition's division into two units. In the continuing title of Fascicle 93, the phrase 「二之餘」 tr. "two, the remainder": the Song reads 「一下」 tr. "one, lower", the Yuan and Palace 「二下」 tr. "two, lower", the Ming 「二之下」 tr. "two, the lower part"—the Ming text's transmission itself divides this chapter in two at the fascicle boundary as the First Part and the Last Part, agreeing exactly with the names of this edition's two units; the Shōgozō text reads 「釋八十一品下訖第八十二品上」 tr. "explaining the lower part of the eighty-first chapter, ending with the upper part of the eighty-second chapter", its chapter number one step back, in the same direction as the Ishiyama text's one step back but not in step with it. Each text has its own source; the same direction need not mean in step; recorded without judgement, not inferring the whole line from one place.

One entry of CBETA's own-collation type (CBETA's emended witness / the base text's witness as it stands · listed separately).〔T25 0706c17〕 「已【CB】｜己【大】」 tr. "already (CBETA) | self (Taishō)"—this is an emendation by the CBETA editorial team itself, not a variant reading among the editions of the base text; in its original encoding there is no edition note wrapping it, and the label 「【CB】」 tr. "CBETA" is a presentation-layer label synthesised after parsing the emender's mark. This edition's reader-facing text follows the reading of CBETA's current text, 「已」 tr. "already". This chapter has no entry of the Korean Canon cross-reference type (the 【麗-CB】 type of Chapter 78).

Eighteen star entries (all tied within the chapter · none across chapters · their type listed separately). This chapter's star re-citation entries (the same variant reading recurring in the text and sharing one note) number eighteen in all, marked with each entry in the table below. Checking entry by entry the note each shares, what the eighteen share all falls within the range of this chapter, not one across chapters—unlike Chapter 78, where two entries are tied across to the preceding chapter. Their distribution: 「法」 tr. "dharma" three entries (the shared note at〔T25 0705c07〕), 「筒」 tr. "tube" one entry (〔T25 0709b01〕), 「渧」 tr. "drop" one entry (〔T25 0709b04〕), 「國土」 tr. "land" seven entries (〔T25 0709b29〕), 「正」 tr. "right" five entries (〔T25 0709c27〕), 「納」 tr. "patched robe" one entry (〔T25 0711a11〕). The seven entries of 「國土」 tr. "land" and the five of 「正」 tr. "right" make twelve together, two thirds of the stars of the whole ledger: the former are the place-by-place recurrence of the Ishiyama text's consistently putting 「世界」 tr. "world" in place of 「國土」 tr. "land", the latter the place-by-place recurrence of its consistently putting 「政」 tr. "govern" in place of 「正」 tr. "right"—the high witness count of the Ishiyama text (eighty-one) is for the most part made up of such word-by-word habitual replacements of characters, with no bearing on doctrine.

General collation ledger (a full reckoning of one hundred and sixty-two entries · the base text as it stands). Below they are transcribed as they stand in the working base text—this chapter's collation notes total one hundred and sixty-two entries, agreeing mechanically with the tool value of the working base text, and this section's own recount entry by entry from the base text also gives one hundred and sixty-two, the two numbers agreeing independently. The entries are listed in full in the order of their appearance in the base text, including the eighteen star re-citation entries (each marked with the note it shares and where that note is) and the one entry of CBETA's own collation (marked with the entry). The note on the chapter title, the note on the fascicle title, the Ishiyama note at the chapter's end, and the note on the 【經】② marker belong to the note layer and are not within the entries; they have been listed separately in Section IV and in this section. 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 sixty-two · in order of appearance in the base text · stars marked with each entry)

• 〔T25 0705b18〕大智度論釋淨佛國土品第八十二（卷第九十二）【大】｜大智度經品第八十二淨土品卷九十三【石】
• 〔T25 0705b18〕佛國【大】｜〔－〕【宋】【宮】
• 〔T25 0705b19〕二【大】｜二上【宋】【元】【宮】｜二之上【明】
• 〔T25 0705b23〕【經】【大】｜〔－〕【宋】【宮】
• 〔T25 0705b24〕大【大】｜大誓【宋】【元】【明】【宮】
• 〔T25 0705c07〕法【大】｜〔－〕【宋】【宮】
• 〔T25 0705c07〕法【大】｜〔－〕【宋】【宮】 (star re-citation · the shared note is at〔T25 0705c07〕 · within the chapter)
• 〔T25 0705c08〕法【大】｜〔－〕【宋】【宮】 (star re-citation · the shared note is at〔T25 0705c07〕 · within the chapter)
• 〔T25 0705c08〕法【大】｜〔－〕【宋】【宮】 (star re-citation · the shared note is at〔T25 0705c07〕 · within the chapter)
• 〔T25 0705c08〕是【大】｜〔－〕【宋】【宮】
• 〔T25 0705c10〕者【大】｜者是【石】
• 〔T25 0705c11〕能【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0705c25〕法【大】｜法空【元】【明】
• 〔T25 0706a02〕時【大】｜中【宋】【元】【明】【宮】【石】
• 〔T25 0706a04〕報【大】｜〔－〕【宋】【宮】
• 〔T25 0706a08〕是【大】｜〔－〕【石】
• 〔T25 0706a10〕所【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0706b19〕佛【大】｜佛時【宋】【元】【明】【宮】
• 〔T25 0706b29〕是【大】｜〔－〕【石】
• 〔T25 0706c01〕中【大】｜中是【石】
• 〔T25 0706c10〕薩【大】｜薩摩訶薩【石】
• 〔T25 0706c14〕果【大】｜果證【元】【明】【石】
• 〔T25 0706c16〕【論】【大】｜〔－〕【宋】【宮】
• 〔T25 0706c17〕已【CB】｜己【大】 (CBETA's own-collation type · see the separate listing in Section VIII)
• 〔T25 0706c28〕無【大】｜無無【宋】【元】【明】【宮】
• 〔T25 0707a03〕道品【大】｜品道【宋】【元】【明】【宮】【石】
• 〔T25 0707a09〕是【大】｜〔－〕【石】
• 〔T25 0707a14〕佛【大】｜佛言【石】
• 〔T25 0707a17〕虛【大】｜空【宋】【元】【明】【宮】
• 〔T25 0707a18〕具【大】｜其【宋】【元】【明】【宮】【石】
• 〔T25 0707a21〕法【大】｜寶【宮】【石】
• 〔T25 0707a28〕已【大】｜以【石】
• 〔T25 0707b04〕三世【大】｜三世中【宮】
• 〔T25 0707b05〕法【大】｜〔－〕【宋】【宮】
• 〔T25 0707b08〕深【大】｜染【元】【明】
• 〔T25 0707b11〕趣【大】｜起【宋】【宮】
• 〔T25 0707b12〕何【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0707b17〕穀【大】｜㯏【石】
• 〔T25 0707b19〕小【大】｜以【宋】
• 〔T25 0707b24〕之【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0707c11〕羅【大】｜〔－〕【石】
• 〔T25 0707c13〕二【大】｜三【石】
• 〔T25 0707c20〕夫【大】｜人【宋】【元】【明】【宮】【石】
• 〔T25 0707c27〕言【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0708a02〕復【大】｜〔－〕【石】
• 〔T25 0708b01〕汝【大】｜汝等【石】
• 〔T25 0708b23〕曰【大】｜〔－〕【石】
• 〔T25 0708b28〕成就應【大】｜成熟【宋】【元】【明】｜熟【宮】｜熟應【石】
• 〔T25 0708c09〕佛【大】｜佛國【石】
• 〔T25 0708c22〕故【大】｜故故【宋】【元】【明】【宮】
• 〔T25 0708c23〕得【大】｜則【石】
• 〔T25 0708c27〕意【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0709a01〕善【大】｜業【宋】【元】【明】【宮】
• 〔T25 0709a01〕心【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0709a02〕人【大】｜入【宋】【元】【明】【宮】
• 〔T25 0709a04〕詰【大】｜〔－〕【宋】【宮】
• 〔T25 0709a17〕者【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0709a18〕則【大】｜財【宋】【元】【明】
• 〔T25 0709a19〕心【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0709a20〕趣【大】｜起【石】
• 〔T25 0709a21〕戒【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0709b01〕筒【大】｜筩【宋】【元】【明】【宮】【石】
• 〔T25 0709b01〕筒【大】｜筩【宋】【元】【明】【宮】【石】 (star re-citation · the shared note is at〔T25 0709b01〕 · within the chapter)
• 〔T25 0709b02〕麁【大】｜麁業【元】【明】【石】
• 〔T25 0709b04〕渧【大】｜滴【宋】【元】【明】【宮】
• 〔T25 0709b05〕渧【大】｜滴【宋】【元】【明】【宮】 (star re-citation · the shared note is at〔T25 0709b04〕 · within the chapter)
• 〔T25 0709b05〕牢【大】｜窂【石】
• 〔T25 0709b08〕則【大】｜則是【宋】【元】【明】【宮】
• 〔T25 0709b11〕如是【大】｜如是也【石】
• 〔T25 0709b12〕九十二【大】｜九十二釋第八十二品上【宋】｜九十二釋第八十二品之上【元】
• 〔T25 0709b15〕大智度論釋淨佛國土品第八十二之餘（卷第九十三）【大】｜大智度經論卷第九十三釋八十一品下訖第八十二品上【聖】
• 〔T25 0709b15〕佛國【大】｜〔－〕【宮】
• 〔T25 0709b16〕二之餘【大】｜一下【宋】｜二下【元】【宮】｜二之下【明】
• 〔T25 0709b18〕龍樹菩薩造【大】｜〔－〕【聖】
• 〔T25 0709b20〕取【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0709b29〕國土【大】｜界土【宋】【元】【明】【宮】｜世界【石】
• 〔T25 0709c02〕妓【大】｜伎【宮】
• 〔T25 0709c03〕願【大】｜令【元】【明】【聖】【石】｜〔－〕【宮】
• 〔T25 0709c05〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0709c06〕及【大】｜及佛【元】【明】【石】
• 〔T25 0709c06〕願【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0709c06〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0709c09〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0709c11〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0709c14〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0709c17〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0709c22〕一切【大】｜〔－〕【宋】【宮】
• 〔T25 0709c23〕品【大】｜〔－〕【石】
• 〔T25 0709c27〕正【大】｜政【石】
• 〔T25 0709c27〕正【大】｜政【石】 (star re-citation · the shared note is at〔T25 0709c27〕 · within the chapter)
• 〔T25 0709c29〕國土【大】｜世界【石】 (star re-citation · the shared note is at〔T25 0709b29〕 · within the chapter)
• 〔T25 0710a05〕音【大】｜名【石】
• 〔T25 0710a06〕中【大】｜空中【石】
• 〔T25 0710a13〕子【大】｜子中【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0710a22〕國土【大】｜世間【石】
• 〔T25 0710a23〕畢竟【大】｜必【宮】
• 〔T25 0710a23〕至【大】｜〔－〕【宋】【元】【明】
• 〔T25 0710a25〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0710b06〕名為【大】｜為名【聖】
• 〔T25 0710b09〕性【大】｜相【宋】【元】【明】【宮】
• 〔T25 0710b10〕為【大】｜〔－〕【石】
• 〔T25 0710b12〕業【大】｜業善【石】
• 〔T25 0710b12〕佛【大】｜佛國【石】
• 〔T25 0710b14〕土【大】｜國【石】
• 〔T25 0710b19〕是【大】｜是法【石】
• 〔T25 0710b19〕夫【大】｜人【宋】【元】【明】【宮】
• 〔T25 0710b19〕世【大】｜大千世【聖】
• 〔T25 0710b22〕輕【大】｜輊【聖】
• 〔T25 0710b29〕正【大】｜政【石】 (star re-citation · the shared note is at〔T25 0709c27〕 · within the chapter)
• 〔T25 0710c19〕種【大】｜種羹【元】【明】【聖】【石】
• 〔T25 0710c20〕餅【大】｜好餅【聖】【石】
• 〔T25 0710c21〕種【大】｜〔－〕【聖】
• 〔T25 0710c22〕飲【大】｜飯【宋】【元】【明】【宮】
• 〔T25 0710c23〕足【大】｜具【石】
• 〔T25 0710c24〕飲【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0710c29〕令【大】｜今【聖】
• 〔T25 0711a01〕天【大】｜天香【元】【明】
• 〔T25 0711a06〕直【大】｜樂【宋】【元】【明】【宮】
• 〔T25 0711a09〕坑【大】｜𭏁【石】
• 〔T25 0711a09〕瘡【大】｜創【聖】【石】
• 〔T25 0711a11〕納【大】｜衲【明】
• 〔T25 0711a12〕上【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0711a24〕先【大】｜所【石】
• 〔T25 0711a25〕納【大】｜衲【明】 (star re-citation · the shared note is at〔T25 0711a11〕 · within the chapter)
• 〔T25 0711a28〕貴【大】｜貪【明】
• 〔T25 0711b06〕擯【大】｜儐【宮】
• 〔T25 0711b06〕出【大】｜〔－〕【宋】【宮】
• 〔T25 0711b07〕婆【大】｜波【聖】
• 〔T25 0711b07〕差【大】｜蹉【元】【明】【聖】【石】
• 〔T25 0711b10〕洹【大】｜洹須陀洹【石】
• 〔T25 0711b10〕結【大】｜世苦【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0711b21〕家【大】｜家若【聖】
• 〔T25 0711b22〕曰【大】｜越【明】
• 〔T25 0711b23〕隨【大】｜〔－〕【聖】【石】
• 〔T25 0711b23〕所【大】｜所不【元】【明】【聖】【石】
• 〔T25 0711b24〕出【大】｜在【元】【明】【聖】【石】
• 〔T25 0711b24〕五【大】｜受五【元】【明】【聖】【石】
• 〔T25 0711b26〕佛【大】｜佛國【元】【明】【石】
• 〔T25 0711c01〕是【大】｜〔－〕【聖】
• 〔T25 0711c06〕正【大】｜政【石】 (star re-citation · the shared note is at〔T25 0709c27〕 · within the chapter)
• 〔T25 0711c07〕正【大】｜政【石】 (star re-citation · the shared note is at〔T25 0709c27〕 · within the chapter)
• 〔T25 0711c25〕故【大】｜〔－〕【聖】
• 〔T25 0712a04〕佛【大】｜〔－〕【聖】
• 〔T25 0712a09〕等【大】｜〔－〕【元】【明】
• 〔T25 0712a09〕等【大】｜等顛【石】
• 〔T25 0712a14〕等【大】｜善【石】
• 〔T25 0712a19〕身【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0712b05〕或得道【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0712b06〕今【大】｜令【宋】
• 〔T25 0712b11〕深【大】｜染【石】
• 〔T25 0712b14〕中【大】｜生【聖】
• 〔T25 0712b22〕佛【大】｜為佛【聖】
• 〔T25 0712b23〕佛此中【大】｜此中佛【石】
• 〔T25 0712c01〕人【大】｜〔－〕【聖】
• 〔T25 0712c02〕諸【大】｜餘【石】
• 〔T25 0712c03〕故【大】｜〔－〕【石】
• 〔T25 0712c10〕正【大】｜政【石】 (star re-citation · the shared note is at〔T25 0709c27〕 · within the chapter)
• 〔T25 0712c12〕竟【大】｜定【元】【明】【聖】【石】
• 〔T25 0712c14〕礙【大】｜障礙【宋】【元】【明】【宮】
• 〔T25 0712c16〕竟【大】｜〔－〕【元】【明】
• 〔T25 0712c17〕淨【大】｜淨佛【元】【明】
• 〔T25 0712c18〕說【大】｜說釋第八十二品【聖】｜說釋八十一品竟【石】