大智度論 薩陀波崙品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Sadāprarudita

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa comments on the Larger Sūtra, this chapter belongs to the section of the "Commentary on the Remaining Chapters"; it spans Fascicles 96, 97, and 98, a chapter of very great length. Fascicle 96 does not open with this chapter—what its fascicle head is tied to is still the preceding chapter, reading 「大智度論釋涅槃如化品第八十七」 tr. "Mahāprajñāpāramitā-upadeśa, explanation of the chapter ‘Nirvāṇa Is Like a Conjuration’, the eighty-seventh"〔T25 0728b18〕; this chapter's title, 「大智度論釋薩陀波崙品第八十八」 tr. "Mahāprajñāpāramitā-upadeśa, explanation of the chapter ‘Sadāprarudita’, the eighty-eighth"〔T25 0731a07〕, follows straight on from where the preceding chapter ends and begins there, placed within Fascicle 96, and at the head of the chapter there is no fascicle title, no author's signature, and no translator's signature. At the end title of Fascicle 96, 「大智度論卷第九十六」 tr. "Fascicle 96 of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0733c21〕, this chapter is not yet finished; Fascicle 97 starts it again with the continuation title 「大智度論釋薩陀波崙品第八十八之餘」 tr. "Mahāprajñāpāramitā-upadeśa, explanation of the chapter ‘Sadāprarudita’, the eighty-eighth, remainder"〔T25 0734a02〕, and repeats the author's signature 「龍樹菩薩造」 tr. "Composed by Bodhisattva Nāgārjuna"〔T25 0734a05〕 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"; at the end title of Fascicle 97, 「大智度論卷第九十七」 tr. "Fascicle 97 of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0737c16〕, this chapter is still not finished; Fascicle 98 starts it again with the same continuation title, 「大智度論釋薩陀波崙品第八十八之餘」 tr. "Mahāprajñāpāramitā-upadeśa, explanation of the chapter ‘Sadāprarudita’, the eighty-eighth, remainder"〔T25 0737c19〕, and the author's and translator's signatures appear for the third time〔T25 0737c22〕. Both continuation titles read 「之餘」 tr. "remainder" and not 「之中」 tr. "the middle part" or 「之下」 tr. "the last part", of the same type as the fascicle-spanning 「之餘」 tr. "remainder" of Chapters 41, 42, 43, 45, and 47, and this is recorded as it is—the continuation titles of this chapter's base text use 「之餘」 tr. "remainder" throughout, and the division into first, middle, and last parts is seen only in the variant texts (see Section IV).

The boundary at which this chapter ends is precisely a fascicle boundary: the chapter's last sentence, 「我見佛身無厭足故，常不離見諸佛。」 tr. "Because I look at the Buddha's body without ever being satisfied, I never part from seeing the buddhas."〔T25 0744c06〕, runs to its end, and the end title of Fascicle 98, 「大智度論卷第九十八」 tr. "Fascicle 98 of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0744c08〕, follows right after it; the title of the next chapter, "Dharmodgata", Chapter 89〔T25 0744c11〕, already belongs to the head of Fascicle 99, and the author's and translator's signatures appear anew〔T25 0744c14〕. Hence this chapter's type is beginning within a fascicle, taking in two whole fascicles, and ending at a fascicle's end—differing from Chapter 47's ‘beginning within a fascicle, ending within a fascicle’, and differing still more from Chapter 62's ‘placed within a fascicle, not touching a fascicle boundary’; in spanning three fascicles, it is of the same type as "Practising in Accord", Chapter 3 (three titles〔T25 0319b05〕〔T25 0322c02〕〔T25 0329c02〕), and "Rebirth", Chapter 4 (three titles〔T25 0336b02〕〔T25 0343a08〕〔T25 0348c09〕).

The whole chapter has nineteen thousand and forty-four pure Chinese characters (this section independently recounted it unit by unit over the complete domain of Chinese characters, agreeing exactly with the mechanically counted value, with nothing missing). Since it far exceeds the splitting line of seven thousand five hundred, the fascicle boundaries are taken first: the Fascicle 96 segment has three thousand nine hundred and thirty-two, and the Fascicle 97 segment five thousand three hundred and sixty-eight, both within the line; the Fascicle 98 segment has nine thousand seven hundred and forty-four, still beyond the line, so within it the sūtra–treatise boundary is taken further—Fascicle 98 has only one sūtra section and one treatise section, the sūtra segment four thousand eight hundred and forty-four and the treatise segment four thousand nine hundred, the boundary between sūtra and treatise being the natural cutting point; both halves are within the line, and no further cut is made. It is divided into four units: the first tied to Fascicle 96 (Sūtra ① and Treatise ①), the second tied to Fascicle 97 (Sūtra ② and Treatise ②), the third tied to the sūtra segment of Fascicle 98 (Sūtra ③), and the fourth tied to the treatise segment of Fascicle 98 (Treatise ③); the sum of the four numbers is nineteen thousand and forty-four, agreeing with the value for the whole chapter.

The structure within the chapter is three 【經】 and three 【論】 in alternation, the six labels all standing exactly at the head of their blocks, with no embedded-type transitions: 【經】〔T25 0731a08〕, 【論】〔T25 0731b26〕, 【經】〔T25 0734a07〕, 【論】〔T25 0735a25〕, 【經】〔T25 0737c24〕, 【論】〔T25 0741a21〕. Of the boundaries of the four units, the first two are tied to fascicle boundaries (falling exactly between Treatise ① and Sūtra ②, and between Treatise ② and Sūtra ③, the fascicle boundary being the sūtra–treatise boundary), and the third is tied to the sūtra–treatise boundary (between Sūtra ③ and Treatise ③)—not one of the four units spans a fascicle, and the cutting points all fall between sūtra and treatise segments without severing any sūtra or treatise segment (the first two units each contain one sūtra and one treatise, and the last two units are one sūtra and one treatise respectively); the division agrees entirely with the structure of the base text.

As for the count of questions and answers, this chapter has at its top level forty-three pairs (searching back entry by entry through the main text of the four units, 「問曰：」 tr. "Question:" and 「答曰：」 tr. "Answer:" each give eleven, nine, zero, and twenty-three, the two sequences each forming pairs, with no orphan question and no orphan answer), all within the treatise segments: Treatise ① eleven pairs, Treatise ② nine pairs, Treatise ③ twenty-three pairs—the density of Treatise ③ is the greatest in the whole chapter, mostly item-by-item inquiry in the passages on Māra's deeds and conjurings, on setting a price for the selling of the body, and on the order of the offerings. The form 「有人言」 tr. "someone says", setting divergent views side by side, occurs twenty-one times in all (Treatise ① four, Treatise ② three, Treatise ③ fourteen, the fourteen of Treatise ③ including one 「復有人言」 tr. "again someone says"; in addition Treatise ③ has separately one 「又人言」 tr. "again someone says", different in form and the same in use, which this section records separately and does not merge).

The speaker structure: Sūtra ① opens with the Buddha telling Subhūti〔T25 0731a08〕, Subhūti asks once〔T25 0731a10〕 and the Buddha answers once〔T25 0731a11〕; below that it turns into the Buddha's long teaching, and the admonitions of the voice in the sky belong wholly to the Buddha's embedded retelling, not to another top-level change of speaker. Sūtra ② carries on the teaching of the preceding segment continuously〔T25 0734a07〕; the whole segment has no marker of a change of speaker such as 「白佛言」 tr. "said to the Buddha" or 「佛言」 tr. "the Buddha said", and it is recorded by the rule of continuing the preceding segment's teaching, not counted as uncertain. Sūtra ③ then changes speaker—the one who begins speaking is the buddhas of the ten directions and not the Buddha in the singular—「是時，十方諸佛安慰薩陀波崙菩薩言」 tr. "At that time the buddhas of the ten directions comforted the bodhisattva Sadāprarudita, saying"〔T25 0737c24〕; Sadāprarudita speaks to the buddhas of the ten directions〔T25 0738a11〕, and the buddhas of the ten directions tell Sadāprarudita〔T25 0738a12〕; below that it turns into a long narrative, and the exchanges of Sadāprarudita with the brahmin conjured by Śakra Devānām Indra, with the elder's daughter, with the elder's daughter's parents, and with Śakra Devānām Indra himself all belong to the dialogue of characters within the plot; this section records to whom each belongs according to the explicit 「言」 tr. "said", 「白」 tr. "addressed", and 「告」 tr. "told" of the base text, and does not invent speakers for dialogue the base text does not have.

II. Terms Examined

Sadāprarudita · Ever Weeping. The main name of the chapter title, the first meaning of the whole chapter. Under the question of name and meaning that the treatise-author himself sets, the base text directly gives an interlinear note on sound and meaning: 「何以名「薩陀波崙」？為是父母與作名字？是因緣得名字？」 tr. "Why is he named ‘Sadāprarudita’? Is it a name his parents made for him? Or is it a name obtained from causes and conditions?"〔T25 0732a12〕—below the four Chinese characters 「薩陀波崙」 tr. "Sadāprarudita" the base text originally has a line of interlinear note, whose text is 「薩陀秦言常波崙名啼」 tr. "Sadā in the language of Qin is ‘ever’; prarudita means ‘weeping’", tied to 0732a12, that is, 「薩陀」 tr. "sadā" renders 「常」 tr. "ever" and 「波崙」 tr. "prarudita" renders 「啼」 tr. "weeping", the source of the name 「常啼」 tr. "Ever Weeping" (this interlinear note belongs to the base text's layer of interlinear notes; its full ledger, character by character, is in Section IV). For the origin of the name the treatise sets out three explanations side by side and judges none of them: the first, 「以其小時喜啼，故名常啼。」 tr. "Because as a small child he liked to weep, he was named Ever Weeping."〔T25 0732a14〕, names him from his conduct as a child; the second, 「此菩薩行大悲心柔軟故，見眾生在惡世，貧窮、老病、憂苦，為之悲泣，是故眾人號為「薩陀波崙」。」 tr. "Because this bodhisattva practised the mind of great compassion and was soft, he saw beings in an evil age, poor, old and sick, grieved and suffering, and wept for them in sorrow; therefore the crowd called him ‘Sadāprarudita’."〔T25 0732a14〕, names him from great compassion; the third is tied to one event of the jātaka—「是菩薩世世行慈悲心，以小因緣故，生無佛世。」 tr. "This bodhisattva life after life practised the mind of kindness and compassion; because of a small cause and condition he was born in an age without a Buddha."〔T25 0732a19〕—he heard a voice of teaching in the sky and the voice suddenly ceased, 「憂愁啼哭，七日七夜。因是故，天、龍、鬼神號曰常啼。」 tr. "and he grieved and wept for seven days and seven nights. Because of this the gods, nāgas, and spirits called him Ever Weeping."〔T25 0732a24〕, naming him from one event. The three explanations proceed from nature, from conduct, and from an event, narrowing layer by layer; they are recorded side by side without judgement.

Dharmodgata · Dharma Flourishing. The second main name of this chapter; the treatise-author also himself gives its sound and meaning: 「「欝伽陀」，秦言「盛」；「達磨」，秦言「法」。」 tr. "‘Yujiatuo’ in the language of Qin is ‘flourishing’; ‘Dharma’ in the language of Qin is ‘Dharma’."〔T25 0736a10〕, and so he is styled 「法盛」 tr. "Dharma Flourishing". His position the treatise makes clear by the order of his country: 「其國無王，此中人民皆無吾我，如欝單越人，唯以曇無竭菩薩為王。」 tr. "That country has no king; the people there are all without I and self, like the people of Uttarakuru, and take only the bodhisattva Dharmodgata as their king."〔T25 0736a12〕—a country without a king takes the one who teaches the Dharma as king, and this is the supreme norm by which this chapter establishes the teacher. On the judgement of his body the treatise sets out two explanations side by side: one says 「是生身菩薩，得諸法實相及禪定神通力故」 tr. "he is a bodhisattva in a fleshly body, because he has obtained the real mark of all dharmas and the power of meditative concentration and supernormal powers"〔T25 0736a22〕, and therefore 「雖是生身，未離煩惱而能修行善法，為眾生故不盡結使。」 tr. "though he is in a fleshly body and not yet apart from the afflictions, he can cultivate wholesome dharmas, and for the sake of beings does not exhaust the fetters."〔T25 0736b02〕; the other says 「是菩薩是法性生身，為度眾香城人故，變化而度。」 tr. "This bodhisattva is a body born of the nature of dharmas; to deliver the people of the City of Many Fragrances he transforms himself and delivers them."〔T25 0736b04〕. Both explanations have their grounds; the treatise-author does not judge between them, and this section records them without judgement.

The two kinds of bodhisattvas new to the training · arousing intent with a deep mind and arousing intent with a soft mind. The pivot on which this chapter's jātaka is established. The treatise-author himself raises the objection: prajñā is signless and ultimately empty—「行禪定猶尚難得，何況憂愁啼哭散心求覓而當可得！」 tr. "Even practising meditative concentration it is still hard to obtain; how much less could it be obtained by seeking it with a mind scattered by grief and weeping!"〔T25 0731c09〕—and the answer is 「為新發意菩薩說薩陀波崙。」 tr. "Sadāprarudita is told for the sake of bodhisattvas who have newly aroused the mind."〔T25 0731c10〕; again it is objected that, if he had newly aroused the mind, how could he see the buddhas of the ten directions and obtain the samādhis, and so this distinction is given—「新學菩薩有二種：一者、深心著世間樂，軟心發意；二者、深心發意，不著世間樂。」 tr. "Bodhisattvas new to the training are of two kinds: first, those who in their deep mind cling to worldly pleasure and arouse intent with a soft mind; second, those who arouse intent with a deep mind and do not cling to worldly pleasure."〔T25 0731c14〕, 「軟心發意者，佛不以為發心；深心發意者，乃名為發心。」 tr. "One who arouses intent with a soft mind the Buddha does not count as having aroused the mind; one who arouses intent with a deep mind is alone named as having aroused the mind."〔T25 0731c16〕. The criterion for arousing the mind does not lie in how long or how recent, but in whether the mind is deep or soft; therefore one new to the training with a single lifetime's austerities can see the buddhas of the ten directions before his eyes. This distinction is the foundation of the meaning of the whole chapter.

The common appellation bodhisattva-mahāsattva. The treatise-author himself asks, 「薩陀波崙未得阿鞞跋致，何以故名菩薩摩訶薩？」 tr. "Sadāprarudita had not yet obtained avaivartika; why is he named a bodhisattva-mahāsattva?"〔T25 0732a07〕, and the answer has two meanings: 「以有大菩薩故，小者亦名大。」 tr. "Because there are great bodhisattvas, the small ones too are called great."〔T25 0732a08〕, which names him from the assembly; 「又以其雖未得實智慧而能深念般若波羅蜜故，不惜身命、有大功德故，亦名菩薩摩訶薩。」 tr. "Further, because, though he had not yet obtained real wisdom, he could deeply keep prajñāpāramitā in mind, and because he did not spare body or life and had great merit, he is also named a bodhisattva-mahāsattva."〔T25 0732a09〕, which names him from virtue. The two meanings stand together, and neither waits for avaivartika.

Upāya-kauśalya · skilful means. The voice in the sky admonishes the disciple not to take the teacher's receiving of the five desires as a fault, and its words bring out a Sanskrit sound: 「我未知漚和拘舍羅，大師以方便法，為度眾生，令得福德故，受是諸欲，於智慧無著無礙，不為欲染。」 tr. "I do not yet know upāya-kauśalya; the great teacher, by the dharma of skilful means, to deliver beings and let them obtain merit, receives these desires, and in wisdom is without clinging and without obstruction, not stained by desire."〔T25 0731b15〕—the Sanskrit sound and the Chinese rendering are seen together in one sentence, sound and meaning explaining each other; this belongs to the base text's own glossing.

Severing all minds of existence · the mind of possession. In Sūtra ② Sadāprarudita's words of vow read 「我聞是般若波羅蜜，斷諸有心。」 tr. "Having heard this prajñāpāramitā, I sever all minds of existence."〔T25 0734c29〕; the treatise explains its meaning and pushes it to the utmost fineness: 「此中說斷諸所有心。所有心者，取相著，乃至善法中亦有是病。」 tr. "Here it speaks of severing all minds of possession. The mind of possession is grasping at marks and clinging; even within wholesome dharmas there is this sickness."〔T25 0736b20〕—the mind of possession is not limited to clinging to evil dharmas; grasping at the marks of wholesome dharmas is it too; these words interlock, before and after, with the meaning ‘deep clinging to the mark of the Buddha’ taken up in Section V.

Unobstructed knowledge and vision. Sūtra ③ and Sūtra ② both tie this name to Sadāprarudita. The treatise-author specially sets a limit on it: 「無礙知見者，如薩陀波崙力所得無礙，非佛無礙。」 tr. "Unobstructed knowledge and vision is the unobstructedness obtained by Sadāprarudita's own power, not the unobstructedness of the Buddha."〔T25 0736b24〕—the same name, a different position; the treatise-author is not vague about this.

The list of the names of the samādhis. Sūtra ② lists the names of the samādhis Sadāprarudita obtained, fifty-one in all, running down in one breath from 「諸法性觀三昧」 tr. "the samādhi of contemplating the nature of dharmas"〔T25 0735a03〕 to 「見諸佛三昧」 tr. "the samādhi of seeing the buddhas"〔T25 0735a22〕; Treatise ② explains name by name in the sentence pattern ‘the such-and-such samādhi is’, beginning with 「「諸法性觀三昧」者，能觀一切諸法實性。」 tr. "‘The samādhi of contemplating the nature of dharmas’: it can contemplate the real nature of all dharmas."〔T25 0736b25〕 and ending with 「「見諸佛三昧」者，得是三昧，雖未得天眼、天耳，而能見十方諸佛」 tr. "‘The samādhi of seeing the buddhas’: obtaining this samādhi, though one has not yet obtained the divine eye and the divine ear, one can see the buddhas of the ten directions"〔T25 0737c11〕, fifty in all—the forty-second of the sūtra's list, 「離一切闇三昧」 tr. "the samādhi of being free from all darkness", has no separate explanatory entry in the treatise (the treatise has already explained the seventh before it, 「諸法離闇三昧」 tr. "the samādhi of dharmas being free from darkness", reading 「無明有二種：一者、厚，二者、薄。薄者名無明，厚者名黑闇。破厚無明故名離闇，先破薄無明故名破諸法無明。」 tr. "Ignorance is of two kinds: first, thick; second, thin. The thin is named ignorance; the thick is named black darkness. Because it breaks thick ignorance it is named being free from darkness; because it first breaks thin ignorance it is named breaking the ignorance of dharmas."〔T25 0736c20〕); this is what this section obtained by checking the names one against another, recorded as it is and not supplied on its behalf. Further, in two places the characters used by sūtra and treatise differ: the sūtra reads 「華莊嚴三昧」 tr. "the samādhi of flower adornment", while the treatise's explanation reads 「「花莊嚴三昧」者，得是三昧者，見十方佛，坐七寶蓮花上」 tr. "‘The samādhi of flower adornment (in a variant character)’: one who obtains this samādhi sees the buddhas of the ten directions seated on lotus flowers of the seven jewels"〔T25 0737b09〕; the sūtra reads 「解脫一切著三昧」 tr. "the samādhi of liberation from all clinging", while the treatise's explanation reads 「「離一切著三昧」者，離一切相故，於一切法亦不著。」 tr. "‘The samādhi of being free from all clinging’: because it is free from all marks, it also does not cling to any dharma."〔T25 0737b27〕—the difference of the two characters for flower, and of liberation and being free, belongs to the layer of transcription. The three places where the characters used by sūtra and treatise do not match (the one name unexplained, the two characters for flower, liberation and being free) have zero hits in the collation layer; this section checked entry by entry that none of the collation entries on the lines where they stand touches these three places, so they are not divergences of variant texts but a mismatch of characters within the sūtra segment and the treatise segment themselves, recorded side by side without judgement. On the total number of samādhis, Treatise ① has a separate sentence: 「菩薩三昧如十方國土中塵數，薩陀波崙所得六萬三昧何足為多！」 tr. "The samādhis of bodhisattvas are as many as the atoms in the lands of the ten directions; how could the sixty thousand samādhis Sadāprarudita obtained count as many!"〔T25 0731c29〕—「六萬」 tr. "sixty thousand" is a comprehensive number, of a different layer from the fifty-one names listed in Sūtra ②, and the two do not conflict; the ancient masters also read this as sixty thousand (see Section VI).

The unsurpassed Dharma Jewel. Treatise ③ explains Sadāprarudita's promise 「以無上法寶分布與一切眾生」 tr. "distributing the unsurpassed Dharma Jewel to all beings", setting out five explanations side by side: some say 「三寶中法寶。」 tr. "It is the Dharma Jewel among the Three Jewels."〔T25 0742c23〕; some say 「一切八萬四千法眾是為法寶，得是故，除諸煩惱、滅諸戲論，得脫一切苦。」 tr. "All the eighty-four thousand collections of the Dharma are the Dharma Jewel; because one obtains this, one removes the afflictions, extinguishes idle discourse, and obtains liberation from all suffering."〔T25 0742c24〕; some say 「無上法寶即是阿耨多羅三藐三菩提，更無過上者故。」 tr. "The unsurpassed Dharma Jewel is precisely anuttarā samyaksaṃbodhi, because there is nothing further above it."〔T25 0742c26〕; some say 「涅槃是無上法寶。」 tr. "Nirvāṇa is the unsurpassed Dharma Jewel."〔T25 0742c27〕, its ground lying in the Abhidharma—「一切有為法及虛空、非數緣盡，名為有上法；數緣盡是無上法。」 tr. "All conditioned dharmas, together with space and the exhaustion not through the condition of reckoning, are named dharmas that have something above them; the exhaustion through the condition of reckoning is the unsurpassed dharma."〔T25 0742c28〕, and 「數緣盡即是涅槃之別名。」 tr. "The exhaustion through the condition of reckoning is precisely another name for nirvāṇa."〔T25 0743a01〕; some say 「涅槃道雖是有為，以其為涅槃故，於有為法中為無上。」 tr. "Though the path to nirvāṇa is conditioned, because it is for the sake of nirvāṇa, among conditioned dharmas it is unsurpassed."〔T25 0743a02〕. After the five explanations the treatise-author gathers them together: 「如是等法寶，分布為三乘與眾生。」 tr. "Such Dharma Jewels as these are distributed as the three vehicles and given to beings."〔T25 0743a03〕—what is gathered is the manner of distribution, not a judgement of the right and wrong of the five explanations; recorded as it is without judgement.

Poverty in wealth · poverty in the dharmas of merit. Treatise ③ explains why Sadāprarudita was poor and sets up the heading of two poverties: 「貧有二種：一者、財貧，二者、功德法貧。」 tr. "Poverty is of two kinds: first, poverty in wealth; second, poverty in the dharmas of merit."〔T25 0741c13〕, and its judgement says 「功德法貧，最大可恥！財貧，好人亦有；法貧，好人所無。」 tr. "Poverty in the dharmas of merit is the greatest shame! Poverty in wealth even good people may have; poverty in the Dharma good people do not have."〔T25 0741c14〕—the whole matter of selling the body in this chapter stands precisely upon this one judgement.

Brahmin · householder. Treatise ③ inserts into the narrative a gloss on names: 「婆羅門性中生，受戒故，名婆羅門；除此，通名居士。」 tr. "One born of the brahmin caste who has received the precepts is named a brahmin; apart from these, all are generally named householders."〔T25 0742a23〕, 「居士，真是居舍之士，非四姓中居士。」 tr. "A householder is truly a gentleman who dwells in a house, not the householder among the four castes."〔T25 0742a24〕—the base text itself sets up a proper meaning for the two Chinese characters 「居士」 tr. "householder", separating it from the householder of the four castes; this belongs to the treatise-author's entries of glossing, not loose words.

III. Similes and Stories

This chapter's similes are many and its events long; the similes are all tied to the meaning being explained, and among the events there are jātakas and citations of sūtras. They are listed below.

An only son suddenly dying · a poisoned arrow in the body (the two similes of the sūtra). The sūtra describes Sadāprarudita's mind with two similes. The first is at the place of the seven days of weeping: 「譬如人有一子卒死，憂愁苦毒，唯懷懊惱，不生餘念。」 tr. "It is as when a person's only son suddenly dies, and he is grieved and in bitter pain, harbouring only anguish and giving rise to no other thought."〔T25 0734a13〕; the second is after he hears of the City of Many Fragrances: 「譬如有人為毒箭所中，更無餘念，唯念：『何時當得良醫，拔出毒箭，除我此苦？』」 tr. "It is as when a person is struck by a poisoned arrow and has no other thought, thinking only: ‘When shall I find a good physician to draw out the poisoned arrow and remove this suffering of mine?’"〔T25 0734c25〕. The treatise, explaining the simile of the only son, matches the single relation of father and son item by item against prajñā and brings out their differences: 「如子於父，孝行終身，無有異心」 tr. "as a son toward his father practises filial conduct all his life, with no other mind"〔T25 0735b16〕, 「如子假為其名」 tr. "as a son is provisionally made his name"〔T25 0735b20〕, and then breaks them layer by layer—「父雖愛子，不能以頭目與之」 tr. "though a father loves his son, he cannot give him his head and eyes"〔T25 0735b22〕, 「子之報父，恩極一世；般若之益，至無量世，乃至成佛。」 tr. "A son's repaying of his father: the kindness reaches at most one lifetime; the benefit of prajñā reaches immeasurable lifetimes, up to becoming a Buddha."〔T25 0735b27〕, 「子但是假名，虛誑不實之法；般若波羅蜜真實聖法，無有虛誑。」 tr. "A son is only a provisional name, a dharma false, deceptive, and unreal; prajñāpāramitā is the true and real holy Dharma, without falsehood or deception."〔T25 0735b29〕, 「子但能以供養利益於父，不能免其生、老、病、死」 tr. "a son can only benefit his father with offerings; he cannot free him from birth, old age, sickness, and death"〔T25 0735c04〕. At the end it states for itself why the simile is taken: 「世人皆知喪子憂愁故，以此為喻。」 tr. "Because people of the world all know the grief of losing a son, this is taken as the simile."〔T25 0735c09〕—it is taken because people all know it, not because the principle is equal. The treatise's explanation of the simile of the poisoned arrow falls on what the arrow points to: 「諸邪、疑等箭入心，貪欲等毒塗箭。」 tr. "The arrows of wrong views, doubt, and the like enter the mind; the poisons of greed and the like smear the arrows."〔T25 0736b16〕, and what is feared is not the pain but 「奪智慧命，與凡人同死」 tr. "taking away the life of wisdom, and dying the same as ordinary people"〔T25 0736b18〕.

Sudatta and the spirit Mibo (the longest of the cited events). The treatise, explaining where the voice in the sky came from, sets out two explanations: one says that the buddhas, bodhisattvas, gods, and nāga kings, 「見是人不著世間法、一心求佛道，以時無佛法，欲示其得般若因緣故，空中發聲。」 tr. "seeing that this person did not cling to worldly dharmas and sought the Buddha path with one mind, and because at that time there was no Buddha-Dharma, wishing to show him the causes and conditions for obtaining prajñā, sent forth a voice in the sky."〔T25 0732b01〕; the other says 「是薩陀波崙先世善因緣人，在此林中作鬼神，見其愁苦。」 tr. "a person bound to Sadāprarudita by good causes and conditions in a former life was a spirit in this forest and saw his grief."〔T25 0732b03〕. To prove the latter explanation, the event of Sudatta is cited—the brahmin Mibo went to the city of Rājagṛha to seek a bride for Sudatta's son, and 「飲食過度，腹脹而死，作鬼神，於王舍城城門上住。」 tr. "having eaten and drunk to excess, his belly swelled and he died, and he became a spirit, dwelling above the city gate of Rājagṛha."〔T25 0732b08〕; Sudatta heard the Buddha's name at night, 「驚喜毛竪」 tr. "startled and glad, with his hair standing on end"〔T25 0732b14〕, went to the gate and out, and on the way the moon set and it grew dark again, and he wished to turn back; 「時蜜膊神放身光明，照諸林野，告言：「居士！居士！莫怖莫畏，直去莫還，去得大利！」」 tr. "Then the spirit Mibo sent forth light from his body, illuminating the forests and fields, and told him: ‘Householder! Householder! Do not fear, do not be afraid; go straight on and do not turn back; going, you will obtain great benefit!’"〔T25 0732b21〕. When the event is finished it is matched at once: 「如須達知識神示導，薩陀波崙知識示導亦如是，是故見其愁苦而示導之。」 tr. "As the spirit who knew Sudatta showed him the way, so the one who knew Sadāprarudita showed him the way, likewise; therefore, seeing his grief, he showed him the way."〔T25 0732b26〕—the use of citing the event lies in the matching, not in the wonder of the event itself.

The king and the poor man and the single piece of cotton cloth (the simile of great and small). The treatise, explaining the slightness of the dharma of warmth, takes the difference between two eyes: 「譬如國王，見一張㲲，不以為多，貧者見之以為多。」 tr. "It is like a king who sees a single piece of cotton cloth and does not think it much, while a poor man seeing it thinks it much."〔T25 0731c20〕—the same thing, much or little differently, is exactly what makes clear the judgement 「軟心發意者，佛不以為發心」 tr. "one who arouses intent with a soft mind the Buddha does not count as having aroused the mind".

The dog-skin bag · the criminal holding a torch · the lowly guide (three similes for not giving rise to resentment toward the teacher). The treatise, explaining that a disciple who sees the teacher's faults ruins his own mind, sets down three similes in a row: 「如狗皮囊盛好寶物，不應以囊故而棄其寶」 tr. "as when a dog-skin bag holds fine jewels, one should not discard the jewels because of the bag"〔T25 0733b25〕, 「如罪人執燭照道，不可以人罪故，不受其明，自墜溝壑」 tr. "as when a criminal holds a torch to light the road, one may not, because of the person's crime, refuse his light and fall oneself into the ditch"〔T25 0733b26〕, 「又如行，遣小人導道，不可以人小故不隨其語。」 tr. "Further, as when travelling one sends a lowly person to guide the way, one may not, because the person is lowly, refuse to follow his words."〔T25 0733b27〕. The three similes have one meaning: what is taken is the Dharma, not the person; therefore it says 「師若實有罪，尚不應離」 tr. "even if the teacher really has offences, one still should not leave him"〔T25 0733b29〕. Its reverse side also has two similes—a teacher who penetrates the real mark, though he commits faults and offences, is not harmed by them: 「如人年壯力盛，腹中大熱，雖食不適飲食，不能生病；又如有好藥，雖被惡毒，不能為害。」 tr. "As a person in the prime of life, of full strength, with great heat in his belly, though he eats unsuitable food and drink, cannot fall sick; and as one who has good medicine, though struck by an evil poison, cannot be harmed."〔T25 0733c06〕. And the disciple's vessel the treatise gathers up in one simile: 「如完牢之器，所受不漏。」 tr. "Like a whole and sound vessel, which does not leak what it receives."〔T25 0733c18〕

Lying in mud to escape the heat · the dragon raising clouds and rain (two similes for receiving the five desires without losing concentration). The treatise explains Dharmodgata's receiving the five desires without losing meditative concentration: 「如人避熱故，在泥中臥，還洗則如故。」 tr. "As a person, to escape the heat, lies in mud, and on washing again is as before."〔T25 0736a25〕; it further makes clear that the bodhisattva does not practise only one path: 「如龍起雲，能降大雨、雷電、礔礰」 tr. "as a dragon raises clouds and can send down great rain, thunder and lightning, and thunderbolts"〔T25 0736b01〕. The former simile makes clear his freedom in going in and out; the latter makes clear the many gates of his practising the path.

The dragon dying in the great ocean · the golden-winged bird coming (the simile of ripened capacity). Explaining the account of the body born of the nature of dharmas: 「譬如大海中龍死相出時，如果熟應墮，金翅鳥則來食之；眾生亦如是，行業因緣熟故，大菩薩來度之。」 tr. "It is like the time when the marks of a dragon's death appear in the great ocean: as a ripe fruit must fall, the golden-winged bird comes to eat it; beings too are like this: because the causes and conditions of their deeds are ripe, a great bodhisattva comes to deliver them."〔T25 0736b07〕—the coming of the deliverer is neither early nor late; it is tied to whether the capacity is ripe.

The seedling of a small tree · the debtor (two similes for why Māra comes only at this time). Treatise ③ explains why Māra did not ruin him earlier but ruins him now: 「如小樹栽，小兒能破；大，不可破。」 tr. "It is like the seedling of a small tree, which a small child can ruin; once it has grown large, it cannot be ruined."〔T25 0742a06〕, making clear that one whose mind is not yet settled can be ruined; 「譬如負債人，未欲遠去，債主不遮；欲出他界，則不聽去。」 tr. "It is like a debtor: while he does not yet wish to go far away, the creditor does not block him; when he is about to leave for another realm, he is not allowed to go."〔T25 0742a17〕, making clear that Māra is alarmed because he is about to leave Māra's realm. The two similes, the one making clear his weakness and the other his being about to grow strong, together make clear the principle of Māra's coming.

Gold and silver burnt, forged, ground, and beaten (the simile of the lord of the gods coming to test). 「又如金銀等諸寶，不以輕賤故燒鍛磨打」 tr. "Further, it is like gold, silver, and the other jewels, which are not burnt, forged, ground, and beaten because they are cheap"〔T25 0742b09〕—the more bitter the testing, the more it shows his worth; therefore 「若能割肉出血、破骨出髓，其心不動，是正定菩薩。」 tr. "If one can cut the flesh and draw blood, break the bone and draw out the marrow, and one's mind does not move, this is a bodhisattva rightly assured."〔T25 0742b11〕

The thick-leaved tree · the cool great pool in the wilderness (similes for being a support). Explaining Sadāprarudita's promise 「為眾生作依止」 tr. "to be a support for beings": 「譬如厚葉樹多所蔭覆；又如熱時曠野險道清涼大池。」 tr. "It is like a thick-leaved tree that gives shade and cover to many; and like a cool great pool on a perilous road in the wilderness in the hot season."〔T25 0742c13〕—support is not the name of protection; it is the reality of shade and coolness.

The lotus seeing the sun · the lotus born in mud (two similes for arousing the mind). Explaining why the elder's parents consented at once on hearing: 「譬如蓮花，生長具足，見日開敷。」 tr. "It is like the lotus flower, which, when its growth is complete, opens on seeing the sun."〔T25 0743c07〕—it is not the sun that makes it grow; it is already complete and waits for the sun. Explaining that the women and others aroused the mind on seeing the majesty and virtue of supernormal power: 「因是愛、慢，後得清淨好心，故言佛道根本，譬如蓮花生污泥。」 tr. "Because of this love and this pride, they afterwards obtained a pure and good mind; therefore it is said to be the root of the Buddha path, just as the lotus flower is born in mud."〔T25 0744b18〕—the mud is not the flower, yet the flower must come out of mud; this simile gathers up the meaning 「依愛而斷愛，依慢而斷慢」 tr. "relying on love one severs love; relying on pride one severs pride"〔T25 0744b04〕.

The seal of office · the mountain top · the great conjurer · the third dhyāna (similes in explaining the names of samādhis). Treatise ②, explaining the names of the samādhis, often takes near similes: 「如人得印綬，無敢陵易」 tr. "as when a person obtains the seal of office, no one dares to slight him"〔T25 0737b20〕 explains the samādhi of the seal of the wealth of dharmas; 「如人在山頂遍觀四方」 tr. "as a person on a mountain top looks over the four directions"〔T25 0737a21〕 explains the samādhi of the unobstructed summit of dharmas; 「如大幻師，以幻力故，能轉一國人心。」 tr. "As a great conjurer, by the power of illusion, can turn the minds of the people of a whole country."〔T25 0737a01〕 explains the samādhi of the majestic power of illusion. Sūtra ③, narrating Sadāprarudita's mind on first seeing Dharmodgata, also takes a state of concentration as its simile: 「譬如比丘入第三禪，攝心安隱」 tr. "It is like a bhikṣu who enters the third dhyāna, his mind gathered in, at peace and secure"〔T25 0740a25〕.

Three sūtras cited. Treatise ③ cites sūtras as proof three times: explaining Śakra's restoring the body to its former state, it cites 「佛說有五不可思議。」 tr. "The Buddha says there are five inconceivables."〔T25 0743b14〕; explaining the many kinds of arousing the mind, it cites 「如《智印經》中說。」 tr. "As is said in the Sūtra of the Seal of Knowledge."〔T25 0744b04〕; explaining that love and pride can be the root of the Buddha path, it cites 「如《毘摩羅鞊經》中說：「愛、慢等諸煩惱，皆是佛道根本。」」 tr. "As is said in the Vimalakīrti Sūtra: ‘Love, pride, and the other afflictions are all the root of the Buddha path.’"〔T25 0744b15〕. Further, the entry on the exhaustion through the condition of reckoning from the Abhidharma, taken up in Section II, is a proof by citing a treatise. All four citations are tied to the meaning being explained; there is no loose citation.

IV. The Sūtra Passage Explained

A full ledger of the two forms of the chapter title (the base text's 「薩陀波崙品」 tr. "the chapter ‘Sadāprarudita’" · T223's 「常啼品」 tr. "the chapter ‘Ever Weeping’" · the Shōgozō and Ishiyama continuing one step lower · the four texts dividing first, middle, and last parts of themselves). The notes on the chapter title〔T25 0731a07〕 are two, recorded here in a full ledger character by character. The first (0731006, a general note, one note covering four parties)—the base text (the Taishō) reads 「大智度論釋薩陀波崙品第八十八」 tr. "Mahāprajñāpāramitā-upadeśa, explanation of the chapter ‘Sadāprarudita’, the eighty-eighth", fourteen Chinese characters; the Ming edition reads 「釋薩陀波崙品第八十八之上」 tr. "explanation of the chapter ‘Sadāprarudita’, the eighty-eighth, the first part", twelve Chinese characters; the Shōgozō reads 「釋第八十七品上」 tr. "explanation of the eighty-seventh chapter, first part", seven Chinese characters; the Ishiyama text reads 「大智度經品第八十七薩陀波崙品卷九十七」 tr. "Great Wisdom-Crossing Sūtra, chapter eighty-seven, the chapter ‘Sadāprarudita’, Fascicle Ninety-seven", eighteen Chinese characters, and separately records 「卷九十七首」 tr. "head of Fascicle Ninety-seven". The Shōgozō and the Ishiyama text both read 「第八十七」 tr. "the eighty-seventh", one less than the base text's 「第八十八」 tr. "the eighty-eighth", continuing wholly without break the pattern of the ‘Shōgozō/Ishiyama one step lower’ consistent from Chapter 44 to Chapter 47; the Ishiyama text also records its own fascicle number as 「卷九十七」 tr. "Fascicle Ninety-seven", out of step with the base text's Fascicle 96, which belongs to the Ishiyama text's own fascicle division; recorded as it is. The second (0731007)—the character 「八」 tr. "eight" the Song, Yuan, and Palace texts read as 「八上」 tr. "eight, first part". Taking together the Ming edition's 「之上」 tr. "the first part" and the Song, Yuan, and Palace texts' 「上」 tr. "first part", the four texts already mark this chapter at its title as the 「上」 tr. "first" half.

This contrast of 「上」 tr. "first" is completed at the two continuation titles: at the continuation title of Fascicle 97〔T25 0734a02〕 the base text reads 「大智度論釋薩陀波崙品第八十八之餘（卷第九十七）」 tr. "Mahāprajñāpāramitā-upadeśa, explanation of the chapter ‘Sadāprarudita’, the eighty-eighth, remainder (Fascicle Ninety-seven)", the Song, Yuan, and Palace texts read 「大智度論卷第九十七釋薩陀波崙品第八十八中」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Ninety-seven, explanation of the chapter ‘Sadāprarudita’, the eighty-eighth, middle part", the Ming reads 「……第八十八之中」 tr. "… the eighty-eighth, the middle part", and the Shōgozō reads 「大智度經論卷第九十七釋第八十七品中」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Ninety-seven, explanation of the eighty-seventh chapter, middle part"; at the continuation title of Fascicle 98〔T25 0737c19〕 the base text likewise reads 「之餘」 tr. "remainder", the Song, Yuan, and Palace texts read 「……第八十八下」 tr. "… the eighty-eighth, last part", the Ming reads 「……第八十八之下」 tr. "… the eighty-eighth, the last part", and the Shōgozō reads 「大智度經輪卷第九十八釋第八十七品下」 tr. "Great Wisdom-Crossing Sūtra-Wheel, Fascicle Ninety-eight, explanation of the eighty-seventh chapter, last part" (for the Shōgozō's 「經輪」 tr. "Sūtra-Wheel", its 「輪」 tr. "wheel", the base-text system reads 「論」 tr. "treatise"; its character is recorded as it is). The four texts Song, Yuan, Ming, and Palace consistently divide this chapter into first, middle, and last parts, clearly a different system from the base text's uniform 「之餘」 tr. "remainder"; the Shōgozō reads 「第八十七」 tr. "the eighty-seventh" in all three places, the one step lower appearing three times over, consistent from beginning to end. The Ishiyama text separately has four point-anchor notes without collation entries, all recording differences in its fascicle division: at the end of the preceding chapter〔T25 0731a06〕 (the line before this chapter's title) it reads 「大智度經卷九十六終」 tr. "Great Wisdom-Crossing Sūtra, Fascicle Ninety-six, end", that is, the Ishiyama text's Fascicle 96 ends before this chapter, corresponding to the 「卷九十七首」 tr. "head of Fascicle Ninety-seven" recorded at its chapter title (see above); at〔T25 0733c20〕 it reads 「次頁[02]不分卷及品」 tr. "next page [02]: fascicle and chapter not divided", and at〔T25 0737c15〕 it reads 「不分卷及品」 tr. "fascicle and chapter not divided"; at〔T25 0738a23〕 (the head of the sentence of Sūtra ③ 「是時，薩陀波崙菩薩從三昧起已」 tr. "At that time the bodhisattva Sadāprarudita, having risen from samādhi") it reads 「石山本卷第九十八首，並卷首有摩訶般若波羅蜜品第八十七品之二卷九十八之十九字」 tr. "at the head of Fascicle Ninety-eight of the Ishiyama text, and at the head of the fascicle there are the nineteen Chinese characters ‘Mahāprajñāpāramitā chapter, chapter eighty-seven, second part, Fascicle Ninety-eight’"—that is, the Ishiyama text's Fascicle 98 does not begin at the base text's continuation title〔T25 0737c19〕 but begins here, and the 「品第八十七品之二」 tr. "chapter eighty-seven, second part" written at the head of its fascicle is a further instance within this chapter of the Ishiyama text's one step lower. The Ishiyama text, at both layers of fascicle and chapter of this treatise, is out of step with the base text, forming one system with the 「卷九十七」 tr. "Fascicle Ninety-seven" recorded at its chapter title (see above); recorded as it is, without forcing an explanation. The end title of Fascicle 96 also has two notes: at〔T25 0733c21〕 the Shōgozō reads 「大智度經論卷第九十六釋第八十六品訖第八十七品上」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Ninety-six, explanation of the eighty-sixth chapter, ended; the eighty-seventh chapter, first part" (continuing one step lower), and the Song and Yuan read 「六（釋第八十七品訖八十八上）」 tr. "six (explanation of the eighty-seventh chapter ended; eighty-eighth, first part)". At the chapter's end〔T25 0744c07〕 the Ishiyama text adds below 「佛」 tr. "buddhas" the six Chinese characters 「釋七十八品竟」 tr. "explanation of the seventy-eighth chapter finished", an end record of a different form and number (「七十八」 tr. "seventy-eight" is out of step with the 「第八十七」 tr. "the eighty-seventh" recorded at its chapter title, belonging to the Ishiyama text's own count; this section records it without forcing an explanation); for the character 「論」 tr. "treatise" of the fascicle-end title at〔T25 0744c08〕, the Shōgozō reads 「經論」 tr. "Sūtra-Treatise" and the Ishiyama text reads 「經」 tr. "Sūtra". Each party has its own source and deviates in the same direction; recorded without judgement, the mechanism not forced into an explanation.

A character-by-character record of the base text's interlinear note (0732a12 · the source of a transliterated word). In the base text, after the question of name and meaning in Treatise ①, 「何以名「薩陀波崙」」 tr. "Why is he named ‘Sadāprarudita’", there is originally a line of interlinear note (tied to 0732a12). This interlinear note is the source of the sound and meaning of the main name of the chapter title (「薩陀」 tr. "sadā" rendering 「常」 tr. "ever", 「波崙」 tr. "prarudita" rendering 「啼」 tr. "weeping", together making 「常啼」 tr. "Ever Weeping"), and belongs to the base text's layer of interlinear notes; this edition's main text, following the established practice of the whole text that interlinear notes are uniformly not entered, does not record it, and so it is recorded character by character in this section. Its characters have two forms: the Taishō base text reads 「薩陀秦言常波論名啼」 tr. "Sadā in the language of Qin is ‘ever’; prarudita (in a variant character) means ‘weeping’", while CBETA, emending according to the Korean Canon and following the Palace text, has in its main text 「薩陀秦言常波崙名啼」 tr. "Sadā in the language of Qin is ‘ever’; prarudita means ‘weeping’" (for the emendation entry see Section VIII); this section takes CBETA's current main text character by character and records the Taishō's variant reading. The full ledger of its collation notes: the first (0732005), a variant of the whole text of the interlinear note—the Song, Yuan, Ming, and Shōgozō read 「薩陀秦言常論名啼」 tr. "Sadā in the language of Qin is ‘ever’; rudita means ‘weeping’", and the Palace and Ishiyama read 「（薩陀秦言常論名啼）」 tr. "(Sadā in the language of Qin is ‘ever’; rudita means ‘weeping’)"; the original Taishō collation note separately records two matters—「夾註作本文【三】【聖】，〔波〕－【三】【宮】【聖】【石】」 tr. "the interlinear note is made main text (three editions, Shōgozō); bo omitted (three editions, Palace, Shōgozō, Ishiyama)", that is, the Song, Yuan, and Ming and the Shōgozō take this interlinear note directly as main text and do not make it an interlinear note, and the four systems Song–Yuan–Ming, Palace, Shōgozō, and Ishiyama all lack the character 「波」 tr. "bo". The second (0732006) is precisely the emendation entry for the two forms 「崙」 tr. "lun" and 「論」 tr. "lun, ‘treatise’". The difference of the two forms falls exactly on the characters with which the interlinear note explains the name; recorded as it is.

The corresponding chapter of T223 (「常啼品第八十八」 tr. "the chapter ‘Ever Weeping’, the eighty-eighth" · different names with no shift in chapter order). The sūtra explained, the Mahāprajñāpāramitā Sūtra, at this passage reads 「常啼品第八十八」 tr. "the chapter ‘Ever Weeping’, the eighty-eighth"〔T08 0416a23〕, beginning〔T08 0416a24〕 and running to just before the next chapter, 「法尚品第八十九」 tr. "the chapter ‘Dharmodgata’, the eighty-ninth"〔T08 0421b24〕. Its table of contents marks the chapter order as 「88」 tr. "88", exactly agreeing with this treatise's chapter order, without the duplicated shift seen at Chapter 47, and the alignment is clean. The note on the chapter title also sets two forms side by side: the base text reads 「常啼」 tr. "Ever Weeping", the Song, Yuan, Ming, and Palace read 「薩陀波崙」 tr. "Sadāprarudita", and the Shōgozō titles it 「摩訶般若波羅蜜經薩陀波崙菩薩」 tr. "Mahāprajñāpāramitā Sūtra, the bodhisattva Sadāprarudita" and records 「不分卷」 tr. "fascicles not divided"—the 「常啼」 tr. "Ever Weeping" system (the T223 base text plus the name used in Jizang's commentary) and the 「薩陀波崙」 tr. "Sadāprarudita" system (this treatise's base text plus T223's Song, Yuan, Ming, and Palace plus the Shōgozō's title record) cross and appear in each other, of the same type as the crossing ‘the two discords / the two faults’ of Chapter 47. It is judged ‘different names, the same chapter’; this edition's chapter name follows this treatise's base text, reading 「薩陀波崙品」 tr. "the chapter ‘Sadāprarudita’" (the main axis of this edition's chapter names is this treatise's base text, an established ruling, which this section does not overturn).

A full comparative reading of the sūtra as quoted (both sides collated · the opening checked sentence by sentence · control set). The opening of this treatise's Sūtra ① and the sūtra explained, "Ever Weeping", are nearly identical character by character, but there are also differences of real characters. This treatise reads 「佛告須菩提：「菩薩摩訶薩求般若波羅蜜，當如薩陀波崙菩薩摩訶薩。是菩薩今在大雷音佛所行菩薩道。」」 tr. "The Buddha told Subhūti: ‘A bodhisattva-mahāsattva seeking prajñāpāramitā should be like the bodhisattva-mahāsattva Sadāprarudita. This bodhisattva is now with the Buddha Great Thunder-Sound, practising the bodhisattva path.’"〔T25 0731a08〕; T223 reads 「菩薩摩訶薩求般若波羅蜜，應如薩陀波崙菩薩摩訶薩。」 tr. "A bodhisattva-mahāsattva seeking prajñāpāramitā ought to be like the bodhisattva-mahāsattva Sadāprarudita."〔T08 0416a24〕—a difference between 「當」 tr. "should" and 「應」 tr. "ought"; and on the T223 side this character also has a collation note (the base text 「應」 tr. "ought", the Song, Yuan, Ming, Palace, and Shōgozō reading 「當應」 tr. "should, ought"). This treatise's Treatise ①, when quoting the sūtra, conversely reads 「佛告須菩提：「菩薩求般若波羅蜜，應如薩陀波崙。」」 tr. "The Buddha told Subhūti: ‘A bodhisattva seeking prajñāpāramitā ought to be like Sadāprarudita.’"〔T25 0731c07〕—the treatise-author's own quotation uses 「應」 tr. "ought", agreeing with the base text of the sūtra explained and differing from the 「當」 tr. "should" of this treatise's sūtra segment; the treatise-author's own quotation and the sūtra text itself are tied separately and recorded separately as they are, not made uniform. Further, this treatise's Sūtra ① reads 「不惜身命，不求名利。於空閑林中，聞空中聲言」 tr. "He did not spare body or life and did not seek fame or gain. In a secluded forest he heard a voice in the sky saying"〔T25 0731a13〕, and T223 reads 「不惜身命、不求名利，於空閑林中聞空中聲言」 tr. "He did not spare body or life and did not seek fame or gain; in a secluded forest he heard a voice in the sky saying"〔T08 0416a29〕, a difference in the layer of editorial punctuation; as for the sentence 「莫念寒熱，莫念內外」 tr. "do not think of cold or heat, do not think of inside and outside"〔T25 0731a15〕, T223 reads 「莫念寒熱、莫念內莫念外」 tr. "do not think of cold or heat, do not think of inside, do not think of outside"〔T08 0416b03〕—this treatise joins 「內外」 tr. "inside and outside" into one phrase, while T223 divides 「內」 tr. "inside" and 「外」 tr. "outside" into two phrases; this is an addition and subtraction of real characters, not a difference of punctuation; this treatise's Treatise ①, explaining this sentence, also reads 「莫念內外者，眾生多著內法。」 tr. "As for ‘do not think of inside and outside’: beings mostly cling to inner dharmas."〔T25 0732c08〕, agreeing with this treatise's sūtra segment, so it is not a divergence within this treatise.

The control set has three strings, each taken by the structure of the scene and not as an isolated word: the first, 「眾香城中有大高臺」 tr. "In the City of Many Fragrances there is a great high terrace", occurs only once in the whole of T223〔T08 0417b01〕 and only once in the whole of T1509〔T25 0734b14〕; the second, 「曇無竭菩薩與六萬八千婇女」 tr. "the bodhisattva Dharmodgata, with sixty-eight thousand court maidens", occurs only once in T223〔T08 0417b17〕 and only once in T1509〔T25 0734c01〕; the third, the sentence 「以黃金牒書」 tr. "writing on tablets of gold", in T223 reads 「以黃金牒書般若波羅蜜」 tr. "writing prajñāpāramitā on tablets of gold" twice (〔T08 0420c04〕〔T08 0420c22〕), and in T1509 reads 「以黃金牒書《般若波羅蜜》」 tr. "writing the Prajñāpāramitā on tablets of gold" twice (〔T25 0740b05〕〔T25 0740b23〕)—the presence or absence of the title marks around the sūtra's name is a difference of the punctuation layer; the counts in the two canons are the same and the positions correspond. The alignment is unique and cannot be confused with any other chapter; this is not the weak judgement of searching one text with the words of another. One further string is sufficient to record a difference: 「誰欲須人？誰欲買人」 tr. "Who needs a person? Who will buy a person" occurs twice in T223—at the place of selling the body it reads 「誰欲須人？誰欲買人？」 tr. "Who needs a person? Who will buy a person?"〔T08 0418c05〕, and at the place where the elder's daughter retells it, 「誰欲須人？誰欲買人。」 tr. "Who needs a person? Who will buy a person."〔T08 0419c10〕, the punctuation at the end of the sentence differing—while in T1509 it occurs only once〔T25 0738b13〕—when the elder's daughter retells it in this treatise's Sūtra ③ it reads 「誰須人？誰須人？誰欲買人？」 tr. "Who needs a person? Who needs a person? Who will buy a person?"〔T25 0739b14〕, the two 「誰須人」 tr. "who needs a person" both lacking the character 「欲」 tr. "will", so mechanically they do not make two occurrences; here two differences stand together, recorded separately without excluding each other: one is a slight difference in the characters used at two places, earlier and later, within this treatise itself (the place of selling the body has 「欲」 tr. "will", the place of retelling lacks 「欲」 tr. "will"); the other is a difference between the corresponding places of the two canons—the sūtra explained, at the place of retelling, reads 「誰欲須人？誰欲須人？誰欲買人」 tr. "Who needs a person? Who needs a person? Who will buy a person"〔T08 0419c10〕, both 「欲」 tr. "will" present, while this treatise has neither; recorded as it is. The three 【論】 layers of this treatise are a structural expansion of the treatise genre; the sūtra explained has no such layer, and they are not variant texts. A statistical count, entry by entry, of the collation witnesses on the T223 side within the range of comparative reading of this chapter has not been unfolded in this section (only the note on the chapter title and the note on the character 「應」 tr. "ought" of the opening have been checked character by character); it is recorded truthfully that it has not been unfolded, and no estimate is used to fill up the number.

V. The Prajñā Eye

This chapter and the next, "Dharmodgata", Chapter 89, together tell the one jātaka of Sadāprarudita, and the whole piece takes the jātaka story as its body. Its eye is not in the wonder of the story, but in the treatise-author's chasing the story back to prajñā sentence by sentence—the story is the answer, and the question is ‘since the dharma of the emptiness of nature has from the first always been non-existent, by what way does a bodhisattva who has newly aroused the mind get in?’ Its meaning can be summarised in six layers.

First, the jātaka is itself the proof. Why the chapter exists the treatise-author states at the very opening, himself quoting the question of the preceding chapter: 「上品中說：「新發意菩薩云何教性空法？」性空法畢竟無所有空，難解難得故。」 tr. "In the preceding chapter it was said: ‘How is a bodhisattva who has newly aroused the mind to be taught the dharma of the emptiness of nature?’ For the dharma of the emptiness of nature is ultimately without anything existent and empty, hard to understand and hard to obtain."〔T25 0731b26〕, and the Buddha's answer is 「法先有今無耶？」 tr. "Were dharmas existent before and non-existent now?"〔T25 0731b28〕—the dharma of the emptiness of nature is 「本來常無，更無新異」 tr. "from the first it has always been non-existent; there is nothing new and strange"〔T25 0731b29〕, and its difficulty is not that the dharma is hard but that the human mind is startled. Therefore 「此中說薩陀波崙本生為證。」 tr. "Here the jātaka of Sadāprarudita is told as proof."〔T25 0731c03〕; 「佛法有十二部經，或因修妬路、偈經、本生經得度；今佛以本生經為證。」 tr. "The Buddha-Dharma has the twelve divisions of the scriptures, and some are delivered through the sūtra, the verse scriptures, or the jātaka scriptures; now the Buddha takes the jātaka scriptures as proof."〔T25 0731c03〕—the jātaka as teaching has its power in a single thought: 「彼人能得，我亦應得。」 tr. "That person could obtain it; I too should obtain it."〔T25 0731c05〕

Second, the one matter of the deep mind does not lie in how long or how recent. The distinction 「新學菩薩有二種」 tr. "bodhisattvas new to the training are of two kinds" (see Section II) is established here: the criterion for arousing the mind does not lie in the number of kalpas, but in 「一心不惜身故」 tr. "because with one mind he does not spare his body"〔T25 0731c21〕. Therefore one new to the training with a single lifetime's austerities can see the buddhas of the ten directions before his eyes without overstepping his position; and though the samādhis he obtained are many, 「菩薩三昧如十方國土中塵數，薩陀波崙所得六萬三昧何足為多！」 tr. "The samādhis of bodhisattvas are as many as the atoms in the lands of the ten directions; how could the sixty thousand samādhis Sadāprarudita obtained count as many!"〔T25 0731c29〕—not boasting of what he obtained is exactly how his position is guarded.

Third, the mark of seeking the Dharma is itself the practising mark. The admonitions of the voice in the sky are, sentence by sentence, gates of practice: 「莫壞身相，莫壞色相，莫壞受、想、行、識相。」 tr. "Do not destroy the mark of the body, do not destroy the mark of form, do not destroy the marks of feeling, perception, constructions, and consciousness."〔T25 0731a17〕, and its causes and conditions the Buddha himself states—「若壞是諸相，則於佛法有礙；若於佛法有礙，便往來五道生死中，亦不能得般若波羅蜜。」 tr. "If you destroy these marks, you have an obstruction in the Buddha-Dharma; if you have an obstruction in the Buddha-Dharma, you go and come within the birth and death of the five destinies, and also cannot obtain prajñāpāramitā."〔T25 0731a18〕. The treatise explains the meaning of destroying the mark with the utmost fineness: 「若說別更決定有身法，是則壞身相；若著無身法，是亦壞身相。離是一異、有無等邊，行於中道，則疾得阿耨多羅三藐三菩提。」 tr. "If one says there is a separate and definitely existing dharma of the body, this destroys the mark of the body; if one clings to the dharma of no body, this too destroys the mark of the body. Leaving these extremes of one and different, existence and non-existence, one practises the middle way, and then quickly obtains anuttarā samyaksaṃbodhi."〔T25 0732c15〕—clinging to existence and to non-existence are both named destroying the mark; the middle way is not a compromise; it is not falling into these two.

Fourth, one mind toward the teacher is the vessel of prajñā. This chapter discusses the closeness of teacher and disciple in great detail. Its positive side is in 「所從聞是般若波羅蜜者，即是我善知識。」 tr. "The one from whom I hear this prajñāpāramitā is my good friend."〔T25 0731b03〕 and 「般若波羅蜜從師而得，是故視師如佛想。」 tr. "Prajñāpāramitā is obtained from a teacher, therefore one regards the teacher with the notion of a Buddha."〔T25 0733b11〕; its negative side is in 「有人既得善知識，不得其意，反成讎隙而墮地獄，更相謗毀故。」 tr. "There are people who, having found a good friend, do not grasp his intent, and on the contrary become enemies and fall into hell, because they slander one another."〔T25 0733b17〕. Why one should not dwell on the teacher's faults the treatise states to the bottom: 「師之過失，不著於我，我但從師受般若波羅蜜法。」 tr. "The teacher's faults do not attach to me; I only receive from the teacher the dharma of prajñāpāramitā."〔T25 0733b24〕. Yet its measure is not vague either—「莫以世利心故隨逐法師，但為愛法、恭敬法故，隨逐說法菩薩。」 tr. "Do not follow the Dharma teacher out of a mind for worldly gain; only out of love of the Dharma and reverence for the Dharma follow the bodhisattva who teaches the Dharma."〔T25 0731b08〕; to follow the teacher and not follow gain, to revere the teacher and not reproach the teacher—only when both ends are complete is one 「如完牢之器，所受不漏」 tr. "like a whole and sound vessel, which does not leak what it receives"〔T25 0733c18〕.

Fifth, poverty in the Dharma alone is poverty, and inner giving alone is giving. Sadāprarudita reflected that he had nothing to offer, and the treatise-author uses this to establish the judgement of the two poverties (see Section II), and then pushes on to the principle of his selling his body: 「於外、內物中，內施為重，惜之深故。」 tr. "Among outer and inner things, inner giving is the weightier, because one treasures it more deeply."〔T25 0741c24〕—the weight of what is given lies not in the price of the thing but in the depth of the treasuring. The cause of his not regretting it the treatise-author has him state himself: 「我世世喪身無數，未曾為清淨法故，今為供養說法者故喪是身，大得法利。」 tr. "Life after life I have lost my body countless times, yet never for the sake of the pure Dharma; now, losing this body for the sake of making offerings to the one who teaches the Dharma, I greatly obtain the benefit of the Dharma."〔T25 0741c27〕. And why he did not go straight to offering the Dharma, the treatise does not hide the worldly side either: 「法供養雖上，而世間眾生見遠來求法而空無所有，則不發喜心；以世法故，求供養具。」 tr. "Though offering the Dharma is the higher, when worldly beings see one come from afar seeking the Dharma with nothing at all, they do not give rise to a joyful mind; because of worldly dharmas, he sought the means of offering."〔T25 0741b27〕—the matter of seeking the Dharma must be established among human beings, and so the outer form is not discarded.

Sixth, Māra comes only when the settled mind is about to be accomplished. One question of Treatise ③ most shows the crux of the whole chapter: why did Māra not ruin him when he heard the voice in the sky, nor when he saw the buddhas of the ten directions, but ruin him today when he sells his body? The answer says 「薩陀波崙先心未定，惜身未盡；見十方佛已，得諸三昧，其心乃定。今定心相現，是故魔驚。」 tr. "Sadāprarudita's mind was earlier not yet settled, and his sparing of his body not yet exhausted; having seen the buddhas of the ten directions and obtained the samādhis, his mind then became settled. Now the mark of a settled mind appears, and therefore Māra is alarmed."〔T25 0742a12〕, 「若菩薩心未定，未能動魔；若大菩薩其心已定，魔亦不來。薩陀波崙今欲定心出魔境界，是故魔來。」 tr. "If a bodhisattva's mind is not yet settled, he cannot yet move Māra; if he is a great bodhisattva whose mind is already settled, Māra does not come either. Sadāprarudita now, with a settled mind, is about to leave Māra's realm, and therefore Māra comes."〔T25 0742a15〕—Māra's coming and going have their own time, not following people's wishes; the arrival of hindrance is exactly the sign that the position is about to turn. And the last question of the chapter pushes the whole chapter toward the next layer: since Sadāprarudita had obtained the samādhis of breaking ignorance and the rest, 「云何不知空而取佛相、深生愛著？」 tr. "how is it that he did not know emptiness, but grasped at the mark of the Buddha and gave rise to deep love and clinging?"〔T25 0744b26〕, and the treatise-author answers with the utmost honesty—「雖知空而不能與空合」 tr. "though he knows emptiness he cannot be united with emptiness"〔T25 0744b29〕, 「是菩薩利根故，深入、深著。」 tr. "Because this bodhisattva's faculties are keen, he enters deeply and clings deeply."〔T25 0744c02〕. Deep clinging to the mark of the Buddha is not retreat; it is where one of keen faculties is not yet united; therefore the question asked at the end, 「諸佛從何所來？去至何所？」 tr. "From where do the buddhas come? Where do they go?"〔T25 0741a17〕, hangs unanswered, and the answer is in the next chapter. The gathering-up of this chapter is to hand a true question onward, not to finish telling a story.

VI. Divergent Readings of the Masters

The Mahāprajñāpāramitā-upadeśa has originally no tradition of a complete commentary following the text throughout; the ancient masters' citations and explanations generally lean partially according to what is there. The state of the ancient masters' rereading of this chapter differs greatly from that of Chapter 47: Jizang's commentary, which explains the sūtra explained, preserves a complete dedicated section covering the whole sūtra of this chapter; Huiying's commentary, which explains the treatise, lacks an explanation of this chapter (its surviving fragmentary fascicles do not reach this chapter, and it is mentioned only twice in the general outline of an earlier passage); Junzheng's book has no citation of this chapter; while the two Tiantai sources have non-zero hits for this chapter—Zhiyi's Great Calming and Contemplation cites it explicitly in three places and paraphrases it in three places, and Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation, following his explanation, has excerpted citations close to word for word and paraphrased citations that mark the fascicle number explicitly. This section records what they comment on and cite in correspondence with this chapter, and does not judge the relative merit of the masters' interpretations.

Jizang's Commentary on the Larger Sūtra (X24n0451). His commentary following the text of "Ever Weeping" in the sūtra explained begins at〔X24n0451 0340c06〕 (its chapter-title heading reads 「常啼品第八十八」 tr. "the chapter ‘Ever Weeping’, the eighty-eighth", using T223's chapter name and not this treatise's 「薩陀波崙品」 tr. "the chapter ‘Sadāprarudita’") and runs to just before〔X24n0451 0342c20〕 (where the next heading, 「法尚品第八十九」 tr. "the chapter ‘Dharmodgata’, the eighty-ninth", begins), covering the whole sūtra of this chapter. Six things in it are worth recording.

First, the overall judgement of the chapter's position and the joint division of two chapters—「上第十既說方便自果，今第二結勸脩行」 tr. "Above, the tenth has already spoken of skilful means and its own fruit; now the second concludes with an exhortation to cultivate practice"〔X24n0451 0340c07〕, and he takes this chapter and the next together as one passage in establishing the intent: 「故初品就行法者為名，後品就說法者為目也。」 tr. "Therefore the first chapter is named after the one who practises the Dharma, and the later chapter is titled after the one who teaches the Dharma."〔X24n0451 0340c11〕—the former chapter takes its name from the one who can practise, the latter its title from the one who can teach; and his division is 「今就二品總開三段」 tr. "now, taking the two chapters together, we open three passages in all"〔X24n0451 0340c11〕. So from the start Jizang reads the two chapters "Ever Weeping" and "Dharmodgata" as one section.

Second, the reason for the chapter's coming is taken directly from this treatise—「所以有此品來者，論生起云」 tr. "As for why this chapter comes, the treatise, on how it arises, says"〔X24n0451 0340c13〕; what he cites is precisely this treatise's opening words in which it quotes the preceding chapter, and he gathers them up with 「佛意明性空非是難得」 tr. "the Buddha's intent is to make clear that the emptiness of nature is not hard to obtain"〔X24n0451 0340c15〕. Jizang, commenting on the sūtra, takes the treatise's account of how the chapter arises as the ground for the chapter's coming, corresponding entirely to the meaning taken up under the first point of Section V of this treatise; recorded as it is.

Third, the name and meaning of Ever Weeping also receive three explanations—「常啼三釋」 tr. "three explanations of Ever Weeping"〔X24n0451 0340c17〕: one says 「其人小現時好啼，故父母為之立字，名曰常啼。」 tr. "As a small child this person liked to weep, so his parents gave him a name, calling him Ever Weeping."〔X24n0451 0340c18〕, adding a judgement, 「此常啼是表菩薩大悲之相也。」 tr. "This ‘Ever Weeping’ expresses the mark of a bodhisattva's great compassion."〔X24n0451 0340c19〕; the second explanation is tied to great compassion on seeing the old age, sickness, and death of beings in an evil age; 「三解云：其人七日空困林中悲，後天龍鬼神為其立字，名常啼也。」 tr. "The third explanation says: this person grieved for seven days, destitute in an empty forest; afterwards the gods, nāgas, and spirits gave him a name, calling him Ever Weeping."〔X24n0451 0340c21〕. The order of the three explanations agrees entirely with this treatise's three explanations (conduct as a child, great compassion, the seven days of weeping), except that under the first explanation Jizang separately adds the one sentence ‘expressing the mark of great compassion’, which this treatise does not have; the ancient master has his own judgement, and this section records the difference without forcing it into agreement with this treatise's recording side by side without judgement.

Fourth, the division by stirring and response—「初中三感三應」 tr. "in the first, three stirrings and three responses"〔X24n0451 0341a05〕, whose headings are 「第一、精誠致感空聲應；二、悲啼致感空中佛現；三、得三昧感十方佛現。」 tr. "First, his sincerity stirs a response, and the voice in the sky answers; second, his grieving and weeping stir a response, and a Buddha appears in the sky; third, his obtaining the samādhis stirs a response, and the buddhas of the ten directions appear."〔X24n0451 0341a05〕. He gathers the three times of receiving instruction from Sūtra ① to Sūtra ③ into three stirrings and three responses, dividing differently from this treatise's three sūtras and three treatises: this treatise takes the alternation of sūtra and treatise as its sections, Jizang takes the pairing of stirring and response as his; the two divisions each make sense in themselves, recorded side by side as they are without judgement. Further, his explanation of the three vows with which Sadāprarudita answers the voice in the sky is divided as 「第二、戒發三願」 tr. "second, admonished, he makes three vows"〔X24n0451 0341a15〕, listing them vow by vow, pointing to the same thing as this treatise's sentence 「是三種願，得般若波羅蜜則能具足」 tr. "these three kinds of vow can be fulfilled when one obtains prajñāpāramitā"〔T25 0732c26〕.

Fifth, the number of samādhis is taken from this treatise—「論云得六萬三昧也。」 tr. "The treatise says he obtained sixty thousand samādhis."〔X24n0451 0342a01〕. Jizang, reading this number, cites directly the words of this treatise's Treatise ① (see Section II), and does not take the number of names listed in Sūtra ② as the standard; the two numbers each have what they are tied to, recorded as it is.

Sixth, the two explanations of the seven-jewel seal—「一解：是十寶印印曇無竭手，常自報將。」 tr. "One explanation: it is a seal of ten jewels sealed by Dharmodgata's hand, always reporting and bearing it himself."〔X24n0451 0342c16〕, 「是求佛道七大神王，如金剛神之類，守護金牒，不令魔等，改汎其文，故言七印也。」 tr. "These are the seven great spirit kings seeking the Buddha path, of the kind of the vajra spirits, guarding the gold tablets and not letting Māra and the others alter and confuse the text; therefore it speaks of seven seals."〔X24n0451 0342c17〕. The latter explanation is almost the same wording as this treatise's Treatise ③, 「七寶印者，有求佛道七大神，是執金剛杵，常給曇無竭菩薩使守護經文，不令魔及魔民改更錯亂」 tr. "As for the seal of the seven jewels: there are seven great spirits seeking the Buddha path, who hold vajra clubs and always serve the bodhisattva Dharmodgata, guarding the text of the sūtra and not letting Māra and Māra's people alter it or throw it into confusion"〔T25 0744a06〕; the former explanation corresponds to this treatise's earlier account, 「七寶印印者，是曇無竭真實印，常自手執以印於經。」 tr. "What is called sealing with the seal of the seven jewels: it is Dharmodgata's real seal, which he always held in his own hand and used to seal the sūtra."〔T25 0744a05〕—Jizang's two explanations correspond to this treatise's two accounts, which shows that the underlying material here is this treatise. Further, his last division reads 「因曇無竭言下，第六、自護求法請決疑也。」 tr. "From ‘because of Dharmodgata's words’ onward is the sixth: guarding himself in seeking the Dharma, and requesting the resolution of his doubt."〔X24n0451 0342c19〕, gathering up this chapter as a request for the resolution of doubt, in agreement with the momentum of the question left hanging at the end of this treatise's chapter.

Huiying's Commentary (X46n0791) · lacking an explanation (recorded as it is). It is the only ancient commentary explaining this treatise, surviving only in fragmentary fascicles, and its surviving text stops in the middle of Chapter 69; this chapter lies after the place where its brush stops, so there is no sentence-by-sentence explanation. Searching back through the whole file, the main name of this chapter is seen once and 「曇無竭」 tr. "Dharmodgata" twice, all in a passage of the general outline of the path of skilful means at the opening of his explanation of Fascicle 80, "Not Exhausted" (his commentary marks it as 「第六十六品」 tr. "the sixty-sixth chapter", corresponding to this treatise's "Inexhaustible Skilful Means", Chapter 67〔T25 0620c15〕), not text explaining this chapter: the first, 「論主自科有於二分：從此品去至曇無竭品，通明方便道義」 tr. "The treatise-author's own division has two parts: from this chapter on to the chapter ‘Dharmodgata’, it makes clear throughout the meaning of the path of skilful means"〔X46n0791 0912c11〕—「此品」 tr. "this chapter" refers to "Not Exhausted", and what is divided is the whole passage on the path of skilful means from "Not Exhausted" to "Dharmodgata"; this chapter lies within what it covers, but its name does not appear; the second, 「第三從薩陀波崘品至曇無竭二品，明其舉人勸脩勸學波若」 tr. "third, from the Sadāprarudita chapter to the Dharmodgata chapter, the two chapters, making clear the holding up of persons to exhort cultivation and exhort the learning of prajñā"〔X46n0791 0912c22〕—this is the third part of the division Huiying relies on (「今且依此苻姚時諸法師科有於三分」 tr. "now, for the present, relying on the division of the Dharma masters of the time of the Fu and Yao, there are three parts"〔X46n0791 0912c19〕); the main name is seen only this once, and the character used is written 「薩陀波崘」 tr. "Sadāprarudita (in a variant character)" (「崘」 tr. "lun (a variant form)" and not 「崙」 tr. "lun"), a character form different from this treatise's base text; its character is recorded as it is. Both places are general outlines of an earlier passage that reach this chapter, while the surviving range of his commentary does not reach this chapter, so it is judged as lacking an explanation, not as zero hits; the latter sentence can also prove that the division Huiying relies on takes this chapter and the next as two chapters of one passage, the same momentum as Jizang.

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · zero hits (recorded as it is). The two systems of this chapter's main name and the four words 「曇無竭」 tr. "Dharmodgata" and 「法尚」 tr. "Dharma-Esteeming" give zero hits when searched back through the whole file of X46n0784. Junzheng's book is a work classifying and comparing doctrinal positions, not of the genre of annotation following the text; the zero hits belong to the nature of its genre and are not a lack of explanation; recorded separately as they are.

The two Tiantai sources · non-zero hits (checked entry by entry · joint citations across chapters recorded separately). Zhiyi's Great Calming and Contemplation (T46n1911) cites this chapter explicitly in three places (giving its name) and paraphrases it in three places (not giving its name but taking its events and its words), recorded separately. The explicit citations: the first lists exemplars of seeking the Dharma: 「常啼東請，善財南求，藥王燒手，普明刎頭」 tr. "Ever Weeping requested in the east, Sudhana sought in the south, Medicine King burnt his hand, Universal Light cut off his head"〔T46 0002b18〕—setting Ever Weeping's journey east against Sudhana's inquiry to the south, a listing of exemplars side by side, not unfolded. The second takes this chapter as the item-by-item example of the five skilful means, the closest of all: 「復次，欲者，如薩陀波崙欲聞般若，不自惜身命。精進者，為聞般若故，七日七夜閑林悲泣；七歲行立不坐不臥。念者，常念我何時當聞般若，更無餘念。巧慧者，雖有留難，留難不能難。如賣身，魔不能蔽；隱水，更能刺血。轉魔事為佛事，即巧慧。一心者，決志不移，不復二念也。」 tr. "Further, desire: as Sadāprarudita desired to hear prajñā and did not spare his own body or life. Vigour: for the sake of hearing prajñā, for seven days and seven nights he wept in grief in a secluded forest; for seven years he walked and stood, neither sitting nor lying down. Mindfulness: he was always mindful, ‘When shall I hear prajñā?’, with no other thought at all. Skilful wisdom: though there were hindrances, the hindrances could not hinder him. As in selling his body, Māra could not screen him; when the water was hidden, he could still pierce himself to draw blood. Turning the deeds of Māra into the deeds of the Buddha—this is skilful wisdom. One mind: his resolve was settled and did not shift, and he had no second thought."〔T46 0048b28〕—desire, vigour, mindfulness, skilful wisdom, and one mind, the five each taking an episode of this chapter as example, and its 「七日七夜閑林悲泣」 tr. "for seven days and seven nights he wept in grief in a secluded forest", 「賣身」 tr. "selling his body", and 「魔不能蔽」 tr. "Māra could not screen him" are all events of this chapter; only the two sections 「七歲行立不坐不臥」 tr. "for seven years he walked and stood, neither sitting nor lying down" and 「隱水，更能刺血」 tr. "when the water was hidden, he could still pierce himself to draw blood" belong to the next chapter—the former, in this chapter's sūtra and treatise, is only pointed to ahead when Treatise ② explains the samādhi of removing all laziness (「如此中說乃至七歲不坐不臥」 tr. "as is said here, even up to seven years without sitting or lying down"〔T25 0737b29〕), its main text being in the next chapter; the latter is precisely the next chapter's event of Māra hiding the water and the bodhisattva piercing his own body to sprinkle the ground with blood (「令水不現。」 tr. "and made the water not appear."〔T25 0746a05〕, 「出血灑地。」 tr. "drew blood and sprinkled the ground."〔T25 0746a12〕), while this chapter's 「刺左臂出血」 tr. "pierced his left arm and drew blood"〔T25 0738c15〕 answers the demand of the brahmin conjured by Śakra, with no episode of hiding the water; here Zhiyi cites the events of this chapter and the next jointly, and this section records truthfully his joint citation across chapters, not misplacing it as belonging to this chapter alone. The third takes Sadāprarudita's seeing the Buddha as the standard of the gate of recollecting the Buddha: 「如薩陀波崙見佛時，得無量法門，內外皆不隱沒。」 tr. "As when Sadāprarudita saw the Buddha, he obtained immeasurable Dharma-gates, and neither inner nor outer was concealed."〔T46 0130a04〕, below which he at once establishes the criterion 「若得此意，但取法正，色相非正也。」 tr. "If one obtains this intent, one takes only the Dharma as correct; the form and marks are not correct."—this points to the same matter as the question of ‘deep clinging to the mark of the Buddha’ at the end of this treatise's chapter (see the sixth point of Section V), while Tiantai takes it to establish the discrimination in seeing the Buddha; recorded as it is without judgement. The paraphrases: the fourth, on serving the teacher without seeing the teacher's faults—「《大論》云：「不以囊臭而棄其金。」」 tr. "The Great Treatise says: ‘One does not discard the gold because the bag stinks.’"〔T46 0045b29〕, explicitly marking the Great Treatise and paraphrasing its words; Zhanran, explaining this sentence, ties it to the simile of the dog-skin bag of this chapter's Treatise ① (see below). The fifth takes the City of Many Fragrances as the mark of retribution—「香城七重，橋津如畫，即其相也。」 tr. "The Fragrant City sevenfold, its bridges and fords like a painting—this is its mark."〔T46 0020a27〕, taking the City of Many Fragrances of this chapter's Sūtra ②, 「其城七重，七寶莊嚴」 tr. "that city is sevenfold, adorned with the seven jewels"〔T25 0734a23〕. The sixth takes the breaking of bones and selling of the body as the utmost in repaying kindness—「香城粉骨、雪嶺投身，亦何足以報德？」 tr. "Grinding one's bones to powder at the Fragrant City, throwing one's body down on the Snowy Peaks—how could even these suffice to repay such virtue?"〔T46 0049a14〕; 「香城粉骨」 tr. "grinding one's bones to powder at the Fragrant City" is precisely the event of this chapter's Sūtra ③, 「復欲破骨出髓」 tr. "and was further about to break the bone and draw out the marrow"〔T25 0738c16〕, set against the Snowy Mountain youth's throwing down his body; Zhanran's explanation of it also ties it to Sadāprarudita (see below). None of these three places gives the name 「薩陀波崙」 tr. "Sadāprarudita" or 「常啼」 tr. "Ever Weeping"; they can be found only by the words of the scene, and they are recorded by layers as they are.

Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912), following his explanation of the places opened above in the Great Calming and Contemplation, cites this chapter repeatedly; they are recorded in two layers. The first layer: three passages explicitly marking their source, excerpted or paraphrased. The first explains the phrase 「常啼東請」 tr. "Ever Weeping requested in the east" with an excerpted citation close to word for word: first glossing the name—「言常啼等者。為求法故。七日七夜閑林悲泣故名常啼。西音薩陀波崙。」 tr. "As for the words ‘Ever Weeping’ and so on: for the sake of seeking the Dharma, for seven days and seven nights he wept in grief in a secluded forest, and so he is named Ever Weeping. In the Western sound, Sadāprarudita."〔T46 0154a02〕, he then at once marks the source and excerpts the sūtra text: 「大品二十六云。佛告須菩提。菩薩摩訶薩為求般若波羅蜜故。當如薩陀波崙。此菩薩今在大雷音佛所行菩薩行。須菩提言。彼云何求般若波羅蜜。」 tr. "Fascicle twenty-six of the Larger Sūtra says: The Buddha told Subhūti: ‘A bodhisattva-mahāsattva, for the sake of seeking prajñāpāramitā, should be like Sadāprarudita. This bodhisattva is now with the Buddha Great Thunder-Sound, practising the bodhisattva practice.’ Subhūti said: ‘How did he seek prajñāpāramitā?’"〔T46 0154a04〕—its text corresponds sentence by sentence to the opening of this chapter's Sūtra ①〔T25 0731a08〕, and it uses 「當如」 tr. "should be like" and not 「應如」 tr. "ought to be like" (agreeing with this treatise's sūtra segment and differing from the base text of the sūtra explained; see Section IV), except that the few characters 「行菩薩行」 tr. "practising the bodhisattva practice" and 「須菩提言」 tr. "Subhūti said" differ slightly from this treatise's 「行菩薩道」 tr. "practising the bodhisattva path" and 「須菩提白佛言」 tr. "Subhūti said to the Buddha", which is usual in an excerpted citation. The source he marks, 「大品二十六」 tr. "fascicle twenty-six of the Larger Sūtra", refers to the fascicle number of the Larger Prajñā, not to the fascicle number of this treatise; recorded as it is. His excerpt continues down to 「從是東行五百由旬有城名眾香。其城有曇無竭菩薩。日三時說般若。」 tr. "Going east from here five hundred yojanas there is a city named Many Fragrances. In that city there is the bodhisattva Dharmodgata, who three times a day teaches prajñā."〔T46 0154a20〕, already entering this chapter's Sūtra ②; a later passage points back to it: 「如上所引常啼等類。各是一經。」 tr. "Such cases as Ever Weeping, cited above, are each one sūtra."〔T46 0154c04〕. The second explains 「香城七重」 tr. "the Fragrant City sevenfold", marking 「大論云」 tr. "the Great Treatise says" and paraphrasing at length this chapter's Sūtra ② and Treatise ②: 「土相亦應不劣香城。」 tr. "The mark of the land too should be not inferior to the Fragrant City."〔T46 0214c23〕, 「大論云。從此東行五百由旬。有一大城名曰眾香。其城七種七寶莊嚴七重行樹。」 tr. "The Great Treatise says: Going east from here five hundred yojanas, there is a great city named Many Fragrances. That city is adorned with seven kinds of the seven jewels, with seven rows of trees."〔T46 0214c24〕, and then he paraphrases the question and answer of Treatise ② on Dharmodgata's body—「論問。曇無竭菩薩為生身為化身。」 tr. "The treatise asks: is the bodhisattva Dharmodgata a fleshly body or a transformation body?"〔T46 0214c29〕, 「故受欲樂不失禪定。如避熱故在泥中臥。洗則如故。」 tr. "Therefore he receives the pleasures of desire without losing meditative concentration, as one lies in mud to escape the heat, and on washing is as before."〔T46 0215a06〕, 「復令波崙得六萬三昧。」 tr. "and further enabled Sadāprarudita to obtain sixty thousand samādhis."〔T46 0215a10〕—that is, a paraphrase of this treatise's question 「曇無竭菩薩為是生身？為是法身」 tr. "Is the bodhisattva Dharmodgata a fleshly body? Or is he a Dharma body"〔T25 0736a17〕 and its simile 「如人避熱故，在泥中臥，還洗則如故。」 tr. "As a person, to escape the heat, lies in mud, and on washing again is as before."〔T25 0736a25〕; among these, 「其城縱廣二千由旬」 tr. "that city is two thousand yojanas in length and breadth"〔T46 0214c26〕 differs in number from this chapter's Sūtra ②, 「其城縱廣十二由旬」 tr. "that city is twelve yojanas in length and breadth"〔T25 0734a24〕, recorded side by side without judgement. The third explains 「不以囊臭」 tr. "one does not, because the bag stinks", explicitly marking this treatise's fascicle number and the name of the account: 「大論云。不以囊臭等者。大論九十六波崙緣中。若有弟子見師過者。若實不實其心自壞失法勝利。」 tr. "‘The Great Treatise says: one does not, because the bag stinks’ and so on: in the account of Sadāprarudita in fascicle ninety-six of the Great Treatise: if there is a disciple who sees the teacher's faults, whether real or unreal, his mind ruins itself and he loses the supreme benefit of the Dharma."〔T46 0272c01〕, 「如狗皮囊盛好寶物不以囊臭而棄其寶。如罪人把炬等。」 tr. "As when a dog-skin bag holds fine jewels, one does not discard the jewels because the bag stinks; as when a criminal holds a torch, and so on."〔T46 0272c06〕—paraphrasing sentence by sentence a passage of this chapter's Treatise ① from 「若弟子見師之過若實、若虛，其心自壞，不復能得法利。」 tr. "If a disciple sees the teacher's faults, whether real or empty, his mind ruins itself and he can no longer obtain the benefit of the Dharma."〔T25 0733b19〕 to 「如狗皮囊盛好寶物，不應以囊故而棄其寶；如罪人執燭照道」 tr. "as when a dog-skin bag holds fine jewels, one should not discard the jewels because of the bag; as when a criminal holds a torch to light the road"〔T25 0733b25〕, and the fascicle number he marks, 「九十六」 tr. "ninety-six", agrees with this treatise. These last two passages are the closest citations of this chapter by an ancient master found in this collection, and since they mark 「大論」 tr. "the Great Treatise" and not 「大品」 tr. "the Larger Sūtra", they cite the text of this treatise directly. The second layer: those using a short name or the words of a scene and adapting them. The fourth, 「薩陀波崙空中見佛。後見曇無竭。乃問言。佛從何所來。答言。不來不去即是佛。」 tr. "Sadāprarudita saw the Buddha in the sky. Later he saw Dharmodgata and then asked: ‘From where does the Buddha come?’ He answered: ‘Not coming and not going—this is the Buddha.’"〔T46 0261c20〕—its question is precisely the question at the end of this chapter〔T25 0741a19〕, but its answer, 「不來不去即是佛」 tr. "not coming and not going—this is the Buddha", belongs to Dharmodgata's answer in the next chapter; this chapter stops at asking the question, and here Zhanran cites jointly across chapters; this section records it separately as it is and does not misplace it as text of this chapter. The fifth, 「復次欲者如薩陀波崙下中觀」 tr. "from ‘Further, desire: as Sadāprarudita’ onward: the middle contemplation"〔T46 0276c25〕, matches the 「欲」 tr. "desire" of Sadāprarudita's seeking the Dharma with the middle contemplation of the Tiantai three contemplations; it is a doctrinal extension, not a word-for-word citation; below it he explains item by item the text of Zhiyi's five skilful means—「七歲行立者。至香城中值曇無竭菩薩入定。待彼起定七歲行立不坐不臥。」 tr. "As for walking and standing for seven years: arriving in the Fragrant City, he met the bodhisattva Dharmodgata as he entered concentration; waiting for him to rise from concentration, for seven years he walked and stood, neither sitting nor lying down."〔T46 0276c29〕, 「賣身等者。初聞空聲云。香城中有菩薩。名曇無竭。為辦供養以自賣身。」 tr. "As for selling his body and so on: at first he heard the voice in the sky say that in the Fragrant City there is a bodhisattva named Dharmodgata; to provide offerings he sold himself."〔T46 0277a02〕, 「有長者女。於高樓上獨聞菩薩自賣身聲。而為菩薩廣辦供具。故云魔不能蔽。」 tr. "There was an elder's daughter who, on a high tower, alone heard the bodhisattva's voice selling himself, and provided means of offering abundantly for the bodhisattva; therefore it says Māra could not screen her."〔T46 0277a05〕, 「刺血等者。在彼行立過七歲已。菩薩定起求水灑地。」 tr. "As for piercing to draw blood and so on: after walking and standing there for over seven years, when the bodhisattva rose from concentration, he sought water to sprinkle the ground."〔T46 0277a07〕, 「為魔隱水更加精進自刺身血。」 tr. "Because Māra hid the water, he increased his vigour and pierced his own body for blood."〔T46 0277a09〕—Zhanran himself ties the walking and standing for seven years and the piercing for blood to the time of Dharmodgata's entering and rising from concentration, that is, to the events of the next chapter, corresponding to Zhiyi's joint citation across chapters recorded above. The sixth explains 「香城粉骨」 tr. "grinding one's bones to powder at the Fragrant City": 「香城者。以波崙菩薩修見無竭出髓賣身。亦如雪山童子見於羅剎投身酬偈。」 tr. "As for the Fragrant City: because the bodhisattva Sadāprarudita, cultivating to see Dharmodgata, drew out his marrow and sold his body; it is also like the youth of the Snowy Mountains who, meeting a rākṣasa, threw down his body to pay for a verse."〔T46 0279c20〕, tying by the short name 「波崙」 tr. "Bolun" to the event of this chapter's Sūtra ③ of selling the body and drawing out the marrow. The seventh, where he discusses revering the teacher, paraphrases text from Fascicle 49 of this treatise and touches on Sadāprarudita: 「不以囊臭而棄其金。如夜行險惡人執燭。不以人惡而不取照。」 tr. "One does not discard the gold because the bag stinks. As when travelling by night on a perilous road an evil person holds a torch, one does not, because the person is evil, refuse to take its light."〔T46 0186a13〕, 「如空中聲告波崙言。汝於師所勿念其惡。」 tr. "As the voice in the sky told Sadāprarudita: ‘In your teacher's presence do not dwell on his evil.’"〔T46 0186a16〕—what he paraphrases is this treatise's 「如弊囊盛寶，不得以囊惡故，不取其寶」 tr. "as when a worn-out bag holds jewels, one may not, because the bag is bad, refuse to take its jewels"〔T25 0414c08〕 and 「如薩陀波崙聞空中十方佛教：「汝於法師，莫念其短，常生敬畏！」」 tr. "as Sadāprarudita heard the teaching of the buddhas of the ten directions in the sky: ‘Toward the Dharma teacher, do not dwell on his shortcomings; always give rise to reverence and awe!’"〔T25 0414c13〕, which is this treatise in that place itself citing the events of this chapter, and Zhanran cites it at second hand; it is not a direct citation of the text of this chapter; recorded separately as it is.

Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717) is seen once: 「大品中指薩陀波崙見佛後曇無竭為說」 tr. "in the Larger Sūtra it points to Dharmodgata's teaching for Sadāprarudita after he saw the buddhas"〔T33 0945b08〕—setting this chapter's seeing the Buddha against the next chapter's Dharmodgata teaching the Dharma, and judging it to be the Dharma body; it belongs to a loose citation naming the chapters jointly across chapters and does not unfold this chapter sentence by sentence. Zhiyi's Profound Meaning of the Lotus (T33n1716) gives zero hits when searched back for the main name of this chapter, the same pattern as consistently from Chapter 44 to Chapter 47; zero hits too are a ledger entry, recorded as it is.

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 the question of the preceding chapter (Chapter 87 → 88 · the treatise-author quoting himself). At its end the preceding chapter, "Nirvāṇa Is Like a Conjuration", Chapter 87, gives the question 「新發意菩薩云何教性空法」 tr. "how is a bodhisattva who has newly aroused the mind to be taught the dharma of the emptiness of nature", and at the opening of its treatise segment this chapter itself quotes that question and the Buddha's answer (see the first point of Section V), answering with the jātaka. The collation layer too preserves a trace of mechanical continuity: the note on this chapter's 【經】 marker〔T25 0731a08〕 is of the star re-citation type, and the target of its corresponding note falls within the range of the preceding chapter—the note on the character of the 【經】 of the preceding chapter at〔T25 0728b23〕 (see Section VIII)—the same variant reading sharing one note across chapters, the encoding layer of the base text itself proving that the two chapters are connected. Of this chapter's forty-five star collation entries only this one crosses chapters; the other forty-four are all native to the chapter.

Second, opening the question of the next chapter (Chapter 88 → 89 · a question left hanging unanswered). This chapter ends with Sadāprarudita's question: 「大師！當為我說諸佛所從來、所至處，令我得知；知已，亦常不離見諸佛！」 tr. "Great teacher! Please proclaim to me the place from which the buddhas come and the place to which they go, so that I may come to know it; and having known it, may I too never part from seeing the buddhas!"〔T25 0741a19〕—the question has been put but the answer has not come; the answer is in the next chapter, "Dharmodgata", Chapter 89. The last passage of Treatise ③ also itself marks why he does not know: 「薩陀波崙深著諸佛故不能知」 tr. "because Sadāprarudita clings deeply to the buddhas he cannot know"〔T25 0744c04〕. The ancient masters also read the two chapters as one section: Jizang divides them jointly with 「初品就行法者為名，後品就說法者為目」 tr. "the first chapter is named after the one who practises the Dharma, the later chapter is titled after the one who teaches the Dharma", Huiying divides them jointly with 「從薩陀波崘品至曇無竭二品」 tr. "from the Sadāprarudita chapter to the Dharmodgata chapter, the two chapters", and Zhanran cites this chapter's question and goes straight on to the next chapter's answer (all seen in Section VI)—the three masters see roughly alike that this chapter and the next cannot be read apart; recorded as it is without judgement.

Third, pointers back and forward within the chapter (recorded by the treatise-author himself). Within this chapter the treatise-author repeatedly points back to earlier text himself: 「善知識義，如先說。」 tr. "The meaning of the good friend is as said before."〔T25 0733a23〕, 「如先說燈譬喻。」 tr. "As the simile of the lamp said before."〔T25 0736c09〕, 「又以方便力故，能受五欲，如先義說。」 tr. "Further, by the power of skilful means he can receive the five desires, as the meaning said before."〔T25 0736a28〕 (what it carries on is precisely the meaning above, 「受五欲而不失禪定。」 tr. "receiving the five desires without losing meditative concentration."〔T25 0736a25〕), 「大慈乃至六神通義，如先說。」 tr. "The meaning of great kindness and so on up to the six supernormal powers is as said before."〔T25 0742c17〕, 「不可思議清淨戒、禪定、智慧，如佛戒等五眾中說。」 tr. "The inconceivable pure morality, meditative concentration, and wisdom are as said among the five aggregates of the Buddha's morality and the rest."〔T25 0742c17〕; he points forward to later text once, namely when Treatise ② explains the samādhi of removing all laziness and points ahead to the matter of seven years without sitting or lying down (see Section VI). Further, at places in the narrative the treatise-author repeatedly abbreviates his text with 「如經中廣說」 tr. "as is told at length in the sūtra" and 「如經中說」 tr. "as said in the sūtra" (as at〔T25 0742a09〕〔T25 0743b21〕); the brevity of the treatise genre and the fullness of the sūtra genre are inside and outside of each other; recorded as it is.

Fourth, citation by later generations (real in the two Tiantai sources · denser than in the preceding several chapters). The ledger of Chapter 47 was closed with ‘the two Tiantai sources concluded as a negative proposition’; this chapter is not so—Zhiyi cites explicitly in three places and paraphrases in three places, Zhanran excerpts the sūtra text marking 「大品二十六」 tr. "fascicle twenty-six of the Larger Sūtra" and paraphrases the treatise text marking 「大論九十六波崙緣中」 tr. "in the account of Sadāprarudita in fascicle ninety-six of the Great Treatise", and the Annotations on the Profound Meaning of the Lotus has one occurrence (all detailed in Section VI). What they take has four faces in all: the mind and marks of seeking the Dharma in the five skilful means, the discrimination of seeing the Buddha in the gate of recollecting the Buddha, not discarding the jewel because the bag stinks in serving the teacher (corresponding to the fourth point of Section V), and the mark of retribution of the City of Many Fragrances together with the repaying of kindness by breaking the bones and selling the body; this shows that what Tiantai takes from this chapter is not limited to the story, but lies in the mind and marks of seeking the Dharma, the criterion of seeing the Buddha, and the norms of serving the teacher. Only the Profound Meaning of the Lotus has zero hits, the same as the preceding several chapters; recorded by layers as it is, not filled up with examples of citation from other books.

Fifth, linking to the treasury (stable citation · soft citation). This chapter's teaching of ‘the jātaka as proof’, its distinction of the two kinds of new learners in ‘arousing intent with a deep mind and arousing intent with a soft mind’, its meaning of teacher and disciple in ‘not giving rise to resentment toward the teacher’, its judgement of two poverties in ‘poverty in wealth and poverty in the dharmas of merit’, its meaning of hindrance in ‘Māra comes only when the settled mind is about to be accomplished’, and its sickness of keen faculties in ‘clinging deeply to the mark of the Buddha and not yet united with emptiness’ are what the treasury of treatises on the practice of seeking the Dharma in prajñā and on the mutual gathering of teacher and disciple is based on, and are entered as stable citations〔T25n1509 薩陀波崙品·卷九十六至九十八〕; since the places in the other 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 sūtras; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 96 to 98 of the Mahāprajñāpāramitā-upadeśa〔T25 0731a07–0744c11〕 (the main text of the chapter body begins from the chapter title〔T25 0731a07〕; the first unit ends at the fascicle-end title〔T25 0733c21〕; the second runs from the continuation title〔T25 0734a02〕 to the fascicle-end title〔T25 0737c16〕; the third runs from the continuation title〔T25 0737c19〕 to the end of the sūtra segment〔T25 0741a19〕; the fourth begins from 【論】〔T25 0741a21〕 and ends where 「常不離見諸佛。」 tr. "I never part from seeing the buddhas."〔T25 0744c06〕 runs to its end, with the fascicle-end title〔T25 0744c08〕, and the next chapter begins at 0744c11, belonging to the head of Fascicle 99); the collation text for the sūtra explained is "Ever Weeping" of the Mahāprajñāpāramitā Sūtra〔T08 0416a23 起〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra (X24n0451, covering this chapter at〔X24n0451 0340c06–0342c20〕, up to just before it); Huiying's Commentary (X46n0791) lacks an explanation of this chapter, Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) has no citation of this chapter, and the two Tiantai sources really do cite it (see Section VI). The variant collation notes follow the Taishō collation, covering the differences among the Taishō base text and the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama (the Ishiyama-dera manuscript) texts, the Southern Canon and other texts, the Korean Canon (K), and CBETA's collation.

The layer of witnesses (the Shōgozō B wholly absent · two single occurrences of the Southern Canon · the Shōgozō one step lower in four places · the Ishiyama text in two places). The distribution of this chapter's collation witnesses differs clearly from Chapters 45 to 47: the Shōgozō B is seen zero times in the whole file of this chapter (in Chapters 45 to 47 the Shōgozō B appeared in great numbers; in this chapter not one entry is seen), and this negative result is recorded as it is; for the counts of the other texts, this section recomputed mechanically entry by entry: the Palace two hundred and forty-three, the Ming two hundred and twenty-eight, the Song two hundred and twenty-seven, the Yuan two hundred and twenty-five, the Ishiyama two hundred, the Shōgozō one hundred and twenty-three, together with the Taishō base text's four hundred and thirty-one entries. Two entries of the single-occurrence type of the Southern Canon (at〔T25 0737a20〕 「知」 tr. "knowing" reads 「如」 tr. "as", and at〔T25 0743c28〕 「無著」 tr. "without clinging" reads 「畢竟」 tr. "ultimately"), a type not seen in the last several chapters of this collection, are listed and recorded separately. Entries of the missing-character type (〔－〕) number one hundred and twenty-seven in all, and those setting out three or more readings side by side twenty-eight. The Shōgozō's one step lower appears again in four places, at the chapter title, the two continuation titles, and the end title of Fascicle 96; the Ishiyama text's one step lower is seen in two places, at the chapter title and at the fascicle-head record at〔T25 0738a23〕, and the collation notes of the two continuation titles and the fascicle-end title have no Ishiyama reading (detailed in Section IV).

Seven entries of the special CBETA emendation type according to the Korean Canon (the correct reading being CBETA's emendation · listed separately). Of the special type belonging to the modern CBETA collation layer and emended according to the Korean Canon (K14n0549), this chapter has seven entries in all, checked character by character against the base text and listed separately: first,〔T25 0732a12〕 「崙（K14n0549_p1461c17）【CB】【麗-CB】｜論【大】｜崙【宮】」 tr. "lun (CBETA, Korean-CBETA) | lun, ‘treatise’ (Taishō) | lun (Palace)"—that is, the character with which the interlinear note on the chapter name explains the name (see Section IV); second,〔T25 0739c11〕 「隨（K14n0549_p1473a11）【CB】【麗-CB】｜髓【大】」 tr. "follow (CBETA, Korean-CBETA) | marrow (Taishō)"; third,〔T25 0740b03〕 「名（K14n0549_p1474a02）（T25n1509_p0734c10）【CB】【麗-CB】｜明【大】｜名【宮】【聖】【石】」 tr. "name (CBETA, Korean-CBETA) | bright (Taishō) | name (Palace, Shōgozō, Ishiyama)"; fourth,〔T25 0740b13〕 「伎（K14n0549_p1474a14）（T25n1509_p0740b10）【CB】【麗-CB】｜妓【大】｜伎【宮】【聖】【石】」 tr. "music (CBETA, Korean-CBETA) | music (in a variant character) (Taishō) | music (Palace, Shōgozō, Ishiyama)"; fifth,〔T25 0740c23〕 「羅（K14n0549_p1474c14）【CB】【麗-CB】｜〔－〕【大】｜羅【宋】【元】【明】【宮】【聖】【石】」 tr. "la (CBETA, Korean-CBETA) | omitted (Taishō) | la (Song, Yuan, Ming, Palace, Shōgozō, Ishiyama)"; sixth,〔T25 0742c05〕 「髓（K14n0549_p1477b09）【CB】【麗-CB】｜隨【大】」 tr. "marrow (CBETA, Korean-CBETA) | follow (Taishō)"; seventh,〔T25 0743b25〕 「索（K14n0549_p1478c05）【CB】【麗-CB】｜牽【大】」 tr. "seek (CBETA, Korean-CBETA) | pull (Taishō)". Of the seven entries, two carry a second cross-citation, and their targets are both parallel positions in this treatise itself (T25n1509, this chapter or an earlier passage), a type different from the external cross-citations to the Great Prajñāpāramitā Sūtra, the Commentary on Practices from the Four-Part Vinaya, and the Larger Sūtra seen in Chapter 47; recorded as it is; further, the two forms ‘follow / marrow’ exchange places twice (the second and the sixth), in opposite directions, which shows the confusion of the two characters in transcription. This edition's reader-facing text follows the reading of the current CBETA text.

Forty-five star collation entries (one with a target across chapters · listed separately with their type recorded). This chapter's star re-citation entries of a shared note (the same variant reading recurring in the text and sharing one note) number forty-five in all, marked with each entry in the table below; checking entry by entry the note each corresponds to: forty-four have their target within the range of this chapter (native to the chapter), and one has its target within the range of the preceding chapter, "Nirvāṇa Is Like a Conjuration", Chapter 87—the note on the character 【經】 at〔T25 0731a08〕 (target 0728013 = the note at〔T25 0728b23〕), which is the trace of mechanical continuity recorded under the first point of Section VII. The densest targets are the three notes of the one line at〔T25 0738b04〕 (shared by ten entries together, all repetitions of the listing of treasures of the kind 「金、銀、真珠、琉璃、頗梨、珊瑚、虎珀」 tr. "gold, silver, pearls, beryl, sphaṭika, coral, and amber"), the note at〔T25 0734b06〕 (six entries, repetitions of the adornment of the parks and pavilions of the City of Many Fragrances), and the note at〔T25 0736b16〕 (four entries); their bulk is the repetition, place by place, of the two passages of the names of treasures and the adornment of the parks and pools, none of them touching doctrine. Further, this section independently checked the corresponding-note attributes of the whole file: not one place takes a star anchor of this chapter as its target, that is, this chapter's star collation entries only go out and do not come in; recorded as it is.

The general collation ledger (a full reckoning of four hundred and thirty-one entries · the base text as it stands). Below they are transcribed in full according to the working base text as it stands—this chapter's collation entries total four hundred and thirty-one, agreeing exactly with the mechanically counted value of the working base text. The collation entries are listed in full in the order of their appearance in the base text, including the forty-five star re-citation entries of a shared note (each marked with the number of the note it shares and where that note is); the seven CBETA emendation entries according to the Korean Canon and the entries of the group of chapter titles and fascicle titles can be recognised entry by entry. The general note on the chapter title (0731006, the full ledger of four parties) belongs to the layer of notes on the chapter title and is not in the list of collation entries; it has been listed separately in Section IV. 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 (four hundred and thirty-one · in order of appearance in the base text · stars marked with each entry)

• 〔T25 0731a07〕八【大】｜八上【宋】【元】【宮】
• 〔T25 0731a08〕【經】【大】｜〔－〕【宋】【宮】【聖】 (star re-citation · the shared note (base-text note number 0728013) is at〔T25 0728b23〕)
• 〔T25 0731a11〕摩訶薩【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0731a12〕本【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0731a13〕蜜【大】｜蜜多【宋】【元】【明】【宮】
• 〔T25 0731a24〕應【大】｜汝應【宋】【元】【明】【宮】
• 〔T25 0731b01〕從菩薩所說聞。善男子！汝所從聞是般若波【大】｜〔－〕【石】
• 〔T25 0731b08〕應【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0731b15〕污【大】｜浮【石】
• 〔T25 0731b24〕心【大】｜生【宋】【元】【明】【宮】
• 〔T25 0731b26〕【論】【大】｜〔－〕【宋】【聖】
• 〔T25 0731c07〕應如薩陀波崙。」【大】｜〔－〕【宮】
• 〔T25 0731c08〕問曰：【大】｜〔－〕【宮】
• 〔T25 0731c08〕若般若波羅蜜【大】｜〔－〕【宮】
• 〔T25 0731c09〕愁【大】｜悲【石】
• 〔T25 0731c13〕又【大】｜及【宋】【元】【明】【宮】
• 〔T25 0731c15〕軟【大】｜渜【石】
• 〔T25 0731c16〕樂【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0731c20〕㲲【大】｜疊【聖】【石】
• 〔T25 0731c25〕若【大】｜〔－〕【聖】
• 〔T25 0731c26〕何【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732a07〕曰【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732a09〕又【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732a09〕而【大】｜以【石】
• 〔T25 0732a11〕名【大】｜為【宋】【元】【明】【宮】
• 〔T25 0732a12〕（薩陀秦言常波崙（K14n0549_p1461c17）名啼）【大】｜薩陀秦言常論名啼【宋】【元】【明】【聖】｜（薩陀秦言常論名啼）【宮】【石】
• 〔T25 0732a12〕崙（K14n0549_p1461c17）【CB】【麗-CB】｜論【大】｜崙【宮】
• 〔T25 0732a12〕為【大】｜問曰為【石】
• 〔T25 0732a13〕得【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732a14〕啼【大】｜啼復【石】
• 〔T25 0732a15〕心【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732a15〕生【大】｜生生【宋】【元】【明】【宮】【石】
• 〔T25 0732b03〕善【大】｜善根【宋】【元】【明】【宮】
• 〔T25 0732b04〕人【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732b04〕此【大】｜〔－〕【石】
• 〔T25 0732b09〕城【大】｜安【宋】【元】【明】【宮】｜西【石】
• 〔T25 0732b11〕娶【大】｜取【聖】【石】
• 〔T25 0732b12〕邑【大】｜色【宮】【聖】
• 〔T25 0732b13〕怱【大】｜〔－〕【聖】
• 〔T25 0732b14〕跡【大】｜䟽【石】
• 〔T25 0732b17〕見【大】｜見有【石】
• 〔T25 0732b18〕城【大】｜安【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0732015) is at〔T25 0732b09〕)
• 〔T25 0732b19〕門開【大】｜開門【宋】【元】【明】【宮】【聖】
• 〔T25 0732b20〕其【大】｜〔－〕【聖】【石】
• 〔T25 0732b21〕多【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732b22〕諸【大】｜於【石】
• 〔T25 0732b22〕士【大】｜土【石】
• 〔T25 0732b22〕士【大】｜土【石】 (star re-citation · the shared note (base-text note number 0732025) is at〔T25 0732b22〕)
• 〔T25 0732b23〕直【大】｜但【宋】【元】【明】【宮】
• 〔T25 0732b24〕偈中【大】｜中偈【宋】【元】【明】【宮】
• 〔T25 0732b25〕城【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732b27〕導【大】｜道【石】
• 〔T25 0732b29〕是【大】｜此【宋】【元】【明】【宮】
• 〔T25 0732c01〕交【大】｜火【宋】【元】【明】【宮】
• 〔T25 0732c01〕曰【大】｜曰是【石】
• 〔T25 0732c01〕大【大】｜是【宋】【元】【明】【宮】
• 〔T25 0732c03〕知【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732c04〕如怨、如賊【大】｜如賊如怨【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0732c06〕晝【大】｜書【石】
• 〔T25 0732c11〕得【大】｜視【宋】【元】【明】【宮】
• 〔T25 0732c12〕惡【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732c13〕畏【大】｜惡【石】
• 〔T25 0732c19〕於【大】｜作【聖】
• 〔T25 0732c22〕見【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0732c25〕藥【大】｜樂【宋】【元】【明】【宮】
• 〔T25 0732c25〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733a05〕以【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733a06〕息【大】｜不息【宋】【元】【明】【宮】
• 〔T25 0733a15〕分【大】｜分別【石】
• 〔T25 0733a22〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733a26〕行【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733a28〕差【大】｜瘥【宋】【元】【明】【宮】
• 〔T25 0733b15〕隨【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0733b16〕何以【大】｜何以故【石】
• 〔T25 0733b18〕隙【大】｜郄【宋】【元】【明】【宮】【石】｜〔－〕【聖】
• 〔T25 0733b19〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733b21〕嫌【大】｜慊【石】
• 〔T25 0733b23〕雜【大】｜襍【明】
• 〔T25 0733b25〕如【大】｜譬如【宋】【元】【明】【宮】
• 〔T25 0733b27〕壑【大】｜塹【石】
• 〔T25 0733b28〕遣【大】｜道【宮】
• 〔T25 0733c02〕染【大】｜深【石】
• 〔T25 0733c06〕作【大】｜有【宋】【元】【明】【宮】
• 〔T25 0733c06〕年壯【大】｜壯年【宋】【元】【明】【宮】
• 〔T25 0733c07〕大【大】｜火【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0733c09〕嫌【大】｜慊【石】 (star re-citation · the shared note (base-text note number 0733011) is at〔T25 0733b21〕)
• 〔T25 0733c14〕道【大】｜近【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0733c16〕應【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733c19〕中【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0733c21〕大智度論卷第九十六【大】｜大智度經論卷第九十六釋第八十六品訖第八十七品上【聖】
• 〔T25 0733c21〕六【大】｜六（釋第八十七品訖八十八上）【宋】【元】
• 〔T25 0734a02〕大智度論釋薩陀波崙品第八十八之餘（卷第九十七）【大】｜大智度論卷第九十七釋薩陀波崙品第八十八中【宋】【元】【宮】｜大智度論卷第九十七釋薩陀波崙品第八十八之中【明】｜大智度經論卷第九十七釋第八十七品中【聖】
• 〔T25 0734a11〕夜【大】｜夜於此中住【宋】【元】【明】【宮】
• 〔T25 0734a23〕欄【大】｜蘭【聖】
• 〔T25 0734a26〕畫【大】｜晝【石】
• 〔T25 0734a28〕車𤦲【大】｜車磲【宋】【元】【宮】｜硨磲【明】
• 〔T25 0734a28〕馬瑙【大】｜碼瑙【宋】【元】【明】【宮】
• 〔T25 0734a28〕頗梨【大】｜玻𭹳【宋】【元】【明】【宮】
• 〔T25 0734b02〕悅【大】｜樂【石】
• 〔T25 0734b02〕喜【大】｜喜金網寶鈴其音如是【宋】【元】【明】【宮】
• 〔T25 0734b06〕園【大】｜薗【石】
• 〔T25 0734b07〕園【大】｜薗【石】 (star re-citation · the shared note (base-text note number 0734011) is at〔T25 0734b06〕)
• 〔T25 0734b08〕池【大】｜〔－〕【石】
• 〔T25 0734b12〕園【大】｜薗【石】 (star re-citation · the shared note (base-text note number 0734011) is at〔T25 0734b06〕)
• 〔T25 0734b14〕大高【大】｜高大【石】
• 〔T25 0734b15〕上。其【大】｜其上【石】
• 〔T25 0734b17〕重【大】｜寶【元】【明】
• 〔T25 0734b17〕欄【大】｜蘭【石】
• 〔T25 0734b18〕圍【大】｜匝【石】
• 〔T25 0734b18〕累【大】｜壘【宋】【元】【明】【宮】
• 〔T25 0734b20〕園【大】｜薗【石】 (star re-citation · the shared note (base-text note number 0734011) is at〔T25 0734b06〕)
• 〔T25 0734b21〕園【大】｜薗【石】 (star re-citation · the shared note (base-text note number 0734011) is at〔T25 0734b06〕)
• 〔T25 0734b24〕頗梨【大】｜玻𭹳【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0734008) is at〔T25 0734a28〕)
• 〔T25 0734b24〕㻁【大】｜瑰【聖】
• 〔T25 0734b25〕底【大】｜[泳-永+底]【石】
• 〔T25 0734b25〕陛【大】｜𣔭【石】
• 〔T25 0734b26〕陛【大】｜𣔭【石】 (star re-citation · the shared note (base-text note number 0734021) is at〔T25 0734b25〕)
• 〔T25 0734b29〕栴【大】｜旃【宋】【元】【宮】
• 〔T25 0734c01〕足【大】｜足輕且柔軟【宋】【元】【明】【宮】
• 〔T25 0734c02〕園【大】｜薗【石】 (star re-citation · the shared note (base-text note number 0734011) is at〔T25 0734b06〕)
• 〔T25 0734c05〕內【大】｜中【石】
• 〔T25 0734c06〕敷【大】｜𭄇【石】
• 〔T25 0734c07〕頗梨【大】｜玻𭹳【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0734008) is at〔T25 0734a28〕)
• 〔T25 0734c07〕綖【大】｜筵【元】【明】
• 〔T25 0734c08〕褥【大】｜蓐【聖】【石】
• 〔T25 0734c08〕幃【大】｜熡【聖】
• 〔T25 0734c08〕㲲【大】｜疊【聖】【石】
• 〔T25 0734c09〕池【大】｜地【宋】【元】【明】【宮】
• 〔T25 0734c10〕地【大】｜地所以者何【石】
• 〔T25 0734c16〕當是時中【大】｜是時【宋】【元】【明】【宮】【石】
• 〔T25 0734c22〕生【大】｜〔－〕【石】
• 〔T25 0734c26〕念【大】｜〔－〕【石】
• 〔T25 0735a02〕已【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0735a08〕鏡像【大】｜像鏡【石】
• 〔T25 0735a22〕薩【大】｜如是薩【宋】【元】【明】【宮】
• 〔T25 0735a25〕【論】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0735b04〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0735b04〕更【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0735b09〕任【大】｜住【宋】
• 〔T25 0735b13〕憂愁【大】｜愁憂【聖】【石】
• 〔T25 0735b16〕就【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0735c02〕之【大】｜〔－〕【聖】
• 〔T25 0735c05〕免【大】｜勉【聖】【石】
• 〔T25 0735c08〕人【大】｜下【宋】【元】【明】【宮】
• 〔T25 0735c09〕皆【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0735c10〕中【大】｜中有【聖】【石】
• 〔T25 0735c20〕時【大】｜〔－〕【宮】
• 〔T25 0735c20〕此【大】｜〔－〕【宮】【聖】【石】
• 〔T25 0735c22〕佛【大】｜佛意【聖】【石】
• 〔T25 0735c24〕異【大】｜果【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0736a04〕集【大】｜積【明】
• 〔T25 0736a13〕越【大】｜曰【聖】【石】
• 〔T25 0736a17〕法身【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0736a19〕園【大】｜薗【石】 (star re-citation · the shared note (base-text note number 0734011) is at〔T25 0734b06〕)
• 〔T25 0736a22〕至【大】｜經【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0736a26〕臥【大】｜臥起【宋】【元】【明】【宮】
• 〔T25 0736a26〕夫【大】｜人【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0736a27〕以【大】｜〔－〕【聖】
• 〔T25 0736b02〕礔礰【大】｜霹靂【宋】【元】【明】【宮】｜辟礰【石】
• 〔T25 0736b08〕果【大】｜菓【聖】【石】
• 〔T25 0736b11〕故【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0736b12〕我【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0736b16〕邪【大】｜耶【石】
• 〔T25 0736b17〕是【大】｜見【宋】【元】【明】【宮】
• 〔T25 0736b17〕邪【大】｜耶【石】 (star re-citation · the shared note (base-text note number 0736012) is at〔T25 0736b16〕)
• 〔T25 0736b18〕人【大】｜又【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0736b22〕目【大】｜自【宮】
• 〔T25 0736b25〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0736b28〕則【大】｜得【宋】【元】【明】【宮】
• 〔T25 0736b29〕不【大】｜不謂【宋】【元】【明】
• 〔T25 0736c01〕邪【大】｜耶【石】 (star re-citation · the shared note (base-text note number 0736012) is at〔T25 0736b16〕)
• 〔T25 0736c04〕須【大】｜復【石】
• 〔T25 0736c06〕令【大】｜〔－〕【石】
• 〔T25 0736c06〕不【大】｜不令【石】
• 〔T25 0736c07〕種【大】｜重【宋】【元】【明】【宮】
• 〔T25 0736c10〕是【大】｜便【宋】【元】【明】【宮】
• 〔T25 0736c11〕意【大】｜心【聖】【石】
• 〔T25 0736c13〕邪【大】｜耶【石】 (star re-citation · the shared note (base-text note number 0736012) is at〔T25 0736b16〕)
• 〔T25 0736c15〕相【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0736c18〕法【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0736c19〕以【大】｜以我【石】
• 〔T25 0736c22〕名【大】｜言【石】
• 〔T25 0737a01〕幻【大】｜幻師【聖】【石】
• 〔T25 0737a03〕無【大】｜不【石】
• 〔T25 0737a04〕語言【大】｜言語【石】
• 〔T25 0737a04〕是【大】｜如是【宋】【元】【明】【宮】
• 〔T25 0737a06〕令【大】｜念【聖】
• 〔T25 0737a14〕妓【大】｜伎【宋】【宮】【聖】【石】
• 〔T25 0737a14〕意【大】｜音【宋】【元】【明】【宮】
• 〔T25 0737a15〕者【大】｜〔－〕【聖】
• 〔T25 0737a17〕皆【大】｜習【宋】【元】【明】【宮】
• 〔T25 0737a20〕諦【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0737a20〕知【大】｜如【南藏】
• 〔T25 0737a27〕者【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0737a28〕能【大】｜〔－〕【聖】
• 〔T25 0737b09〕發【大】｜〔－〕【聖】【石】
• 〔T25 0737b10〕坐【大】｜生【宮】
• 〔T25 0737b12〕得是三昧者【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0737b18〕者【大】｜〔－〕【聖】【石】
• 〔T25 0737b20〕者【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0737b20〕陵【大】｜凌【宋】【元】【明】【宮】
• 〔T25 0737b21〕善【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0737b21〕無【大】｜不【石】
• 〔T25 0737b23〕者【大】｜者觀【聖】【石】
• 〔T25 0737b24〕見」者【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0737b24〕邪【大】｜耶【石】 (star re-citation · the shared note (base-text note number 0736012) is at〔T25 0736b16〕)
• 〔T25 0737b28〕者【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0737b28〕切【大】｜相【石】
• 〔T25 0737c02〕心【大】｜〔－〕【石】
• 〔T25 0737c03〕深【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0737c03〕諸【大】｜謂【宋】【元】【明】【宮】
• 〔T25 0737c16〕大智度【大】｜大智度經【聖】
• 〔T25 0737c19〕大智度論釋薩陀波崙品第八十八之餘（卷第九十八）【大】｜大智度論卷第九十八釋薩陀波崙品第八十八下【宋】【元】【宮】｜大智度論卷第九十八釋薩陀波崙品第八十八之下【明】｜大智度經輪卷第九十八釋第八十七品下【聖】
• 〔T25 0738a03〕丈【大】｜大【明】【宮】
• 〔T25 0738a03〕六【大】｜〔－〕【元】【明】【聖】【石】｜文【宮】
• 〔T25 0738a05〕一切【大】｜知一切【石】
• 〔T25 0738a16〕劫【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0738a16〕劫【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0738a17〕千【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0738a20〕令【大】｜今【聖】
• 〔T25 0738a23〕已【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0738a27〕諸【大】｜得諸【宋】【元】【明】【宮】
• 〔T25 0738a29〕所【大】｜處【宋】【元】【明】【宮】
• 〔T25 0738b03〕無【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0738b03〕澤【大】｜塗【明】
• 〔T25 0738b04〕頗梨【大】｜玻𭹳【元】【明】｜玻梨【宋】【宮】
• 〔T25 0738b04〕虎【大】｜琥【宋】【元】【明】【宮】
• 〔T25 0738b04〕珀【大】｜魄【聖】【石】
• 〔T25 0738b14〕自欲【大】｜欲自【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0738b18〕沮【大】｜阻【聖】｜爼【石】
• 〔T25 0738b22〕隱【大】｜〔－〕【明】【宮】
• 〔T25 0738b23〕蔽【大】｜𦿔【石】
• 〔T25 0738b23〕爾【大】｜以其宿因緣故爾【元】【明】
• 〔T25 0738b24〕涕泣【大】｜流淚【石】｜啼泣【宋】【元】【明】【宮】
• 〔T25 0738c04〕欲【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0738c08〕今【大】｜〔－〕【石】
• 〔T25 0738c15〕髀【大】｜脾【宮】【石】
• 〔T25 0738c16〕復【大】｜〔－〕【聖】【石】
• 〔T25 0738c24〕益【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0738c26〕應【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0738c28〕大【大】｜丈【宮】
• 〔T25 0739a03〕知【大】｜智【宋】【元】【明】【宮】
• 〔T25 0739a03〕以【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739a05〕即【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739a06〕語【大】｜讚【宋】【元】【明】【宮】
• 〔T25 0739a07〕一【大】｜切【宋】【宮】
• 〔T25 0739a07〕功德【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739a10〕璃【大】｜離【石】
• 〔T25 0739a10〕頗梨【大】｜玻𭹳【元】【明】｜玻梨【宋】【宮】 (star re-citation · the shared note (base-text note number 0738015) is at〔T25 0738b04〕)
• 〔T25 0739a10〕虎【大】｜琥【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0738016) is at〔T25 0738b04〕)
• 〔T25 0739a10〕珀【大】｜魄【聖】【石】 (star re-citation · the shared note (base-text note number 0738017) is at〔T25 0738b04〕)
• 〔T25 0739a25〕瘡瘢【大】｜瘡盤【宋】【宮】｜創𭨾【聖】【石】
• 〔T25 0739a28〕女【大】｜從【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0739a28〕往【大】｜汝往【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0739b03〕璃【大】｜離【石】 (star re-citation · the shared note (base-text note number 0739007) is at〔T25 0739a10〕)
• 〔T25 0739b03〕頗梨【大】｜玻𭹳【元】【明】｜玻梨【宋】【宮】 (star re-citation · the shared note (base-text note number 0738015) is at〔T25 0738b04〕)
• 〔T25 0739b03〕虎【大】｜琥【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0738016) is at〔T25 0738b04〕)
• 〔T25 0739b03〕珀【大】｜魄【聖】【石】 (star re-citation · the shared note (base-text note number 0738017) is at〔T25 0738b04〕)
• 〔T25 0739b16〕以【大】｜以故【石】
• 〔T25 0739b19〕子【大】｜子言【聖】【石】
• 〔T25 0739b22〕言【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739b22〕盡【大】｜即【宋】【元】【明】【宮】【聖】
• 〔T25 0739b23〕價【大】｜賈【石】
• 〔T25 0739b24〕髀【大】｜脾【宮】【聖】【石】
• 〔T25 0739b28〕欲【大】｜欲自【石】
• 〔T25 0739c01〕車【大】｜硨【宋】【元】【明】【宮】
• 〔T25 0739c01〕磲【大】｜𤦲【石】
• 〔T25 0739c01〕馬【大】｜碼【宋】【元】【明】【宮】
• 〔T25 0739c01〕虎【大】｜琥【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0738016) is at〔T25 0738b04〕)
• 〔T25 0739c01〕珀【大】｜魄【聖】【石】 (star re-citation · the shared note (base-text note number 0738017) is at〔T25 0738b04〕)
• 〔T25 0739c01〕玻【大】｜頗【聖】
• 〔T25 0739c01〕梨【大】｜𭹳【宋】【元】【明】【宮】
• 〔T25 0739c02〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739c03〕價【大】｜賈【石】 (star re-citation · the shared note (base-text note number 0739015) is at〔T25 0739b23〕)
• 〔T25 0739c04〕善【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739c08〕所應住、菩薩【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739c11〕隨（K14n0549_p1473a11）【CB】【麗-CB】｜髓【大】
• 〔T25 0739c11〕大【大】｜丈【元】【宮】【聖】【石】
• 〔T25 0739c14〕知【大】｜智【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0739001) is at〔T25 0739a03〕)
• 〔T25 0739c18〕甚大【大】｜大願甚【宋】【元】【明】【宮】｜大甚【石】｜〔－〕【聖】
• 〔T25 0739c18〕至【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0739c18〕為【大】｜為足【元】｜為是【明】
• 〔T25 0739c19〕今【大】｜命【宋】【元】【明】【宮】
• 〔T25 0739c24〕車【大】｜硨【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0739018) is at〔T25 0739c01〕)
• 〔T25 0739c24〕磲【大】｜𤦲【石】 (star re-citation · the shared note (base-text note number 0739019) is at〔T25 0739c01〕)
• 〔T25 0739c24〕馬【大】｜碼【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0739020) is at〔T25 0739c01〕)
• 〔T25 0739c24〕虎【大】｜琥【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0738016) is at〔T25 0738b04〕)
• 〔T25 0739c24〕珀【大】｜魄【聖】【石】 (star re-citation · the shared note (base-text note number 0738017) is at〔T25 0738b04〕)
• 〔T25 0739c24〕頗【大】｜玻【宋】【元】【明】【宮】
• 〔T25 0739c25〕末【大】｜粖【宋】【元】【明】
• 〔T25 0739c26〕伎【大】｜妓【宋】【明】
• 〔T25 0739c28〕植【大】｜殖【聖】【石】
• 〔T25 0739c28〕諸【大】｜〔－〕【宮】【聖】【石】
• 〔T25 0740a02〕末【大】｜粖【宋】【元】【明】 (star re-citation · the shared note (base-text note number 0739032) is at〔T25 0739c25〕)
• 〔T25 0740a02〕伎【大】｜妓【宋】【明】 (star re-citation · the shared note (base-text note number 0739033) is at〔T25 0739c26〕)
• 〔T25 0740a04〕及【大】｜〔－〕【聖】
• 〔T25 0740a08〕喜【大】｜樂【宋】【元】【明】【宮】
• 〔T25 0740a10〕得【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0740a16〕擣【大】｜禱【聖】｜揭【石】
• 〔T25 0740a18〕去【大】｜行【石】
• 〔T25 0740a20〕百千【大】｜五百【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0740a21〕畫【大】｜書【石】
• 〔T25 0740a21〕博【大】｜愽【宮】
• 〔T25 0740a23〕眾【大】｜眾生【石】
• 〔T25 0740a26〕儀【大】｜義【宋】【元】【明】【宮】
• 〔T25 0740b02〕摩尼寶珠【大】｜寶鈴摩尼【石】
• 〔T25 0740b03〕寶珠【大】｜珠寶【宋】【元】【明】【宮】
• 〔T25 0740b03〕以【大】｜珠寶以【石】
• 〔T25 0740b03〕鑪【大】｜爐【石】
• 〔T25 0740b03〕名（K14n0549_p1474a02）（T25n1509_p0734c10）【CB】【麗-CB】｜明【大】｜名【宮】【聖】【石】
• 〔T25 0740b08〕萬【大】｜萬億【石】
• 〔T25 0740b10〕伎【大】｜妙【宋】【元】【明】【宮】
• 〔T25 0740b13〕伎（K14n0549_p1474a14）（T25n1509_p0740b10）【CB】【麗-CB】｜妓【大】｜伎【宮】【聖】【石】
• 〔T25 0740b17〕功德【大】｜諸功德【石】
• 〔T25 0740b18〕菩薩【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0740b29〕伎【大】｜妓【元】【明】
• 〔T25 0740c02〕擣【大】｜揭【石】 (star re-citation · the shared note (base-text note number 0740004) is at〔T25 0740a16〕)
• 〔T25 0740c03〕衣【大】｜衣服以【宋】【元】【明】【宮】｜衣而【聖】【石】
• 〔T25 0740c03〕曇無竭菩薩【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0740c04〕諸【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0740c08〕皆【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0740c20〕掌【大】｜手【宋】【元】【明】【宮】
• 〔T25 0740c23〕羅（K14n0549_p1474c14）【CB】【麗-CB】｜〔－〕【大】｜羅【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0740c28〕多【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0741a05〕心【大】｜念【宋】【元】【明】【宮】【石】
• 〔T25 0741a12〕要【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0741a14〕愁憂【大】｜憂愁【聖】【石】
• 〔T25 0741a15〕植【大】｜殖【聖】【石】
• 〔T25 0741a15〕諸【大】｜眾【宋】【元】【明】【宮】｜〔－〕【聖】【石】
• 〔T25 0741a19〕至何【大】｜何至【聖】【石】
• 〔T25 0741a19〕當【大】｜願【宋】【元】【明】｜〔－〕【聖】【宮】【石】
• 〔T25 0741a21〕【論】【大】｜〔－〕【宋】【聖】
• 〔T25 0741a25〕今【大】｜今日【宋】【元】【明】【宮】
• 〔T25 0741b02〕佛【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0741b18〕以【大】｜〔－〕【石】
• 〔T25 0741b20〕上【大】｜尚【宋】【元】【明】｜土【宮】
• 〔T25 0741b26〕無【大】｜先【宋】【元】【明】【宮】
• 〔T25 0741b26〕好【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0741b26〕意【大】｜所【聖】
• 〔T25 0741c11〕有【大】｜有人言【宋】【元】【明】【宮】
• 〔T25 0741c12〕生【大】｜不生【宋】【元】【明】【宮】
• 〔T25 0741c12〕陀【大】｜他【宋】【元】【明】【宮】
• 〔T25 0741c15〕無【大】｜〔－〕【石】
• 〔T25 0741c17〕往【大】｜往法【聖】【石】
• 〔T25 0741c18〕買【大】｜齎【宋】【元】【明】【宮】【石】
• 〔T25 0741c21〕又【大】｜有【聖】【石】
• 〔T25 0741c21〕知【大】｜如【宋】【元】【明】【宮】
• 〔T25 0741c24〕唯【大】｜雖【宮】
• 〔T25 0741c24〕賣【大】｜賣身【宋】【元】【明】【宮】
• 〔T25 0741c25〕施【大】｜物【宋】【元】【明】【宮】
• 〔T25 0742a01〕買如【大】｜身望【聖】｜身忘【石】
• 〔T25 0742a01〕大【大】｜大意【石】
• 〔T25 0742a04〕小【大】｜少【聖】
• 〔T25 0742a05〕壞【大】｜壞破【聖】【石】
• 〔T25 0742a09〕聞【大】｜問【宋】【元】【明】【宮】
• 〔T25 0742a10〕來【大】｜未【聖】【石】
• 〔T25 0742a17〕界【大】｜〔－〕【宮】
• 〔T25 0742a24〕士【大】｜土【石】
• 〔T25 0742a24〕士【大】｜土【石】 (star re-citation · the shared note (base-text note number 0742008) is at〔T25 0742a24〕)
• 〔T25 0742a24〕士【大】｜主【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0742a25〕士【大】｜土【石】 (star re-citation · the shared note (base-text note number 0742008) is at〔T25 0742a24〕)
• 〔T25 0742b04〕報得【大】｜得報【石】｜得報得【宋】【元】【明】【宮】
• 〔T25 0742b07〕授【大】｜受【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0742b08〕導【大】｜道【石】
• 〔T25 0742b09〕令【大】｜人【宋】【元】【明】【宮】
• 〔T25 0742b13〕作是【大】｜詐【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0742b19〕者【大】｜〔－〕【聖】
• 〔T25 0742b19〕蜜【大】｜〔－〕【石】
• 〔T25 0742b22〕乃【大】｜及【聖】
• 〔T25 0742b24〕等【大】｜次第【宋】【元】【明】【宮】
• 〔T25 0742b26〕價【大】｜賈【石】 (star re-citation · the shared note (base-text note number 0739015) is at〔T25 0739b23〕)
• 〔T25 0742b28〕價【大】｜賈【石】 (star re-citation · the shared note (base-text note number 0739015) is at〔T25 0739b23〕)
• 〔T25 0742c02〕旃【大】｜栴【宮】
• 〔T25 0742c05〕髓（K14n0549_p1477b09）【CB】【麗-CB】｜隨【大】
• 〔T25 0742c06〕見【大】｜遙見【宋】【元】【明】【宮】
• 〔T25 0742c14〕涼【大】｜淨【石】
• 〔T25 0742c15〕大【大】｜丈【宮】【聖】【石】
• 〔T25 0742c16〕大【大】｜丈【聖】【石】 (star re-citation · the shared note (base-text note number 0742022) is at〔T25 0742c15〕)
• 〔T25 0742c17〕先【大】｜前【宋】【元】【明】【宮】
• 〔T25 0742c19〕諸【大】｜說【宋】【元】【明】【宮】
• 〔T25 0742c19〕知【大】｜智【宋】【元】【明】【宮】
• 〔T25 0742c20〕知【大】｜智【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0742025) is at〔T25 0742c19〕)
• 〔T25 0742c21〕礙【大】｜現【宋】【元】【明】【宮】
• 〔T25 0742c21〕知【大】｜智【宋】【元】【明】【宮】
• 〔T25 0742c24〕得【大】｜得寶【石】
• 〔T25 0743a02〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0743a12〕怜【大】｜憐【宋】【元】【明】【宮】【石】
• 〔T25 0743a13〕無邊【大】｜〔－〕【聖】
• 〔T25 0743a14〕歡【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0743a20〕出髓【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0743a25〕住【大】｜信【聖】
• 〔T25 0743b04〕帝【大】｜願帝【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0743b12〕汝【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0743b13〕瘡【大】｜創【石】
• 〔T25 0743b17〕三【大】｜胎【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0743b20〕將【大】｜特【石】
• 〔T25 0743b21〕中【大】｜〔－〕【石】
• 〔T25 0743b25〕索（K14n0549_p1478c05）【CB】【麗-CB】｜牽【大】
• 〔T25 0743b26〕之【大】｜〔－〕【石】
• 〔T25 0743b27〕許【大】｜說【聖】
• 〔T25 0743b28〕阿【大】｜何【聖】
• 〔T25 0743b29〕今【大】｜令【宋】【元】【明】【宮】
• 〔T25 0743c03〕汝【大】｜女【宋】【元】【明】【宮】【聖】
• 〔T25 0743c05〕植【大】｜殖【聖】【石】 (star re-citation · the shared note (base-text note number 0741004) is at〔T25 0741a15〕)
• 〔T25 0743c08〕操【大】｜𮇲【聖】【石】
• 〔T25 0743c09〕妄【大】｜忘【宋】【元】【明】【宮】
• 〔T25 0743c10〕制【大】｜剬【石】
• 〔T25 0743c10〕其【大】｜便【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0743c11〕得【大】｜〔－〕【聖】
• 〔T25 0743c20〕女【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0743c22〕通【大】｜誦【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0743c26〕根【大】｜〔－〕【石】
• 〔T25 0743c28〕無著【大】｜畢竟【南藏】
• 〔T25 0744a05〕寶【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0744a06〕寶【大】｜〔－〕【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0744001) is at〔T25 0744a05〕)
• 〔T25 0744a07〕杵【大】｜種【宋】【元】【明】【宮】
• 〔T25 0744a09〕而【大】｜所【宋】【元】【明】【宮】
• 〔T25 0744a11〕寶【大】｜〔－〕【宋】【元】【明】【宮】 (star re-citation · the shared note (base-text note number 0744001) is at〔T25 0744a05〕)
• 〔T25 0744a15〕故【大】｜故一【宋】【元】【明】【宮】
• 〔T25 0744a25〕此【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0744b06〕有【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0744b06〕道【大】｜果【宋】【元】【明】【宮】
• 〔T25 0744b07〕高【大】｜𢞟【石】
• 〔T25 0744b19〕污【大】｜淤【元】【明】
• 〔T25 0744b20〕時【大】｜爾時【宋】【元】【明】【宮】
• 〔T25 0744b21〕等【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0744b27〕愛【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0744b27〕若【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0744b28〕能【大】｜〔－〕【石】
• 〔T25 0744c07〕佛【大】｜佛釋七十八品竟【石】
• 〔T25 0744c08〕論【大】｜經論【聖】｜經【石】