大智度論 曇無竭品Dazhidulun — Mahāprajñāpāramitā-upadeśa · Dharmodgata

I. Structural Placement

Within the sequence in which the Mahāprajñāpāramitā-upadeśa explains the Larger Sūtra, this chapter belongs to the section of the "Commentary on the Remaining Chapters"; it spans Fascicles 99 and 100, the last two fascicles of the whole treatise. The chapter title 「大智度論釋曇無竭品第八十九」 tr. "The Mahāprajñāpāramitā-upadeśa's explanation of the chapter ‘Dharmodgata’, the eighty-ninth"〔T25 0744c11〕 stands as the opening title at the head of Fascicle 99, and below it the author's signature 「龍樹菩薩造」 tr. "Composed by the Bodhisattva Nāgārjuna"〔T25 0744c14〕 and the translator's signature 「後秦龜茲國三藏鳩摩羅什譯」 tr. "Translated by Kumārajīva, Tripiṭaka master of Kucha, in the Later Qin"〔T25 0744c15〕 are repeated; the end-title of Fascicle 99 is 「大智度論卷第九十九」 tr. "Fascicle 99 of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0750b17〕, and since this chapter is not yet finished, Fascicle 100 starts again with the continuing title 「大智度論釋曇無竭品第八十九」 tr. "The Mahāprajñāpāramitā-upadeśa's explanation of the chapter ‘Dharmodgata’, the eighty-ninth"〔T25 0750b20〕 (the interlinear note on the base text's fascicle title reads 「卷第一百」 tr. "Fascicle One Hundred", while the three texts of the Song, Yuan, and Ming add 「下」 tr. "last" or 「之下」 tr. "the last part" at the end of the title; see Section IV), and repeats the author's signature and the translator's signature. This chapter ends at the close of the passage 「阿難得聞持陀羅尼，又常親近世尊，故廣囑累」 tr. "Ānanda has obtained the dhāraṇī of hearing and retaining, and moreover is always close to the World-Honored One, therefore it is entrusted to him at length"〔T25 0753c26〕, and the next chapter, "Entrustment", Chapter 90, raises its title at 0753c28.

Two sūtra sections and two treatise sections · three units. The structure of this chapter is sūtra and treatise alternating twice: 【經】〔T25 0744c16〕—【論】〔T25 0746b07〕—【經】〔T25 0750b25〕—【論】〔T25 0751a22〕. The whole chapter has twelve thousand eight hundred and five pure Chinese characters (the tool value and this section's segment-by-segment recount agree exactly, with not one character lost), which exceeds the size of a single unit, so it is divided into three units by the fascicle boundary and by the boundaries of the sūtra and treatise sections: the sūtra section of Fascicle 99 (from 0744c11 to just before 0746b07, two thousand three hundred and twelve characters), the treatise section of Fascicle 99 (0746b07–0750b17, including the fascicle-end title, five thousand seven hundred and twenty-five characters), and Fascicle 100 (from 0750b17 to just before 0753c28, one sūtra section and one treatise section joined into one unit, four thousand seven hundred and sixty-eight characters). The cutting points of the three units are all existing fascicle boundaries or boundaries of the 【經】 and 【論】 sections, and no boundary whatsoever has been newly made; the sum of the character counts of the three segments agrees with the tool value for the whole chapter.

The density of questions and answers. The questions and answers of this chapter's treatise sections number twenty-three pairs in the treatise section of Fascicle 99 and eight pairs in the treatise section of Fascicle 100, thirty-one pairs in all (recounted pair by pair in the form where 「問曰：」 tr. "Question:" and 「答曰：」 tr. "Answer:" each stand alone on a line at the line head); 「復次」 tr. "furthermore" is seen thirteen times in the treatise section of Fascicle 99 and six times in Fascicle 100; 「有人言」 tr. "someone says" (including 「或有人言」 tr. "or someone says", 「復有人言」 tr. "again someone says", and 「復次，有人言」 tr. "furthermore, someone says") is seen six times in the treatise section of Fascicle 99 and four times in Fascicle 100, ten times in all—the abundance of divergent views set side by side is one feature of this chapter; the speakers are all other parties cited by the treatise-author, and the views are recorded together without judgement (for details see Section VI). Neither of the two sūtra sections has question-and-answer labels; the sūtra section of Fascicle 99 has narrative as its main body, and its direct dialogue is concentrated in the questions and answers of the five similes at the head of the section.

II. Terms Examined

The buddhas come from nowhere · and in going reach nowhere. The first backbone of the whole chapter, and also the first sentence Dharmodgata utters when he opens his mouth: 「諸佛無所從來，去亦無所至」 tr. "The buddhas come from nowhere, and in going reach nowhere"〔T25 0744c17〕. Its cause and condition Dharmodgata brings out himself on the spot: 「諸法如不動相，諸法如即是佛」 tr. "The suchness of dharmas has the mark of not moving; the suchness of dharmas is precisely the Buddha"〔T25 0744c18〕—it is not that the Buddha does not move; it is that 「如」 tr. "suchness" has from the first no mark of moving, and the Buddha is precisely suchness. From this it is pressed dharma by dharma: the dharma of non-arising, the dharma of non-ceasing, the dharma of the limit of reality, emptiness, the undefiled, quiescent extinction, the nature of space—each 「無來無去」 tr. "neither comes nor goes" and 「即是佛」 tr. "is precisely the Buddha"; at the end it cuts off, saying 「離是諸法更無佛」 tr. "Apart from these dharmas there is no further Buddha"〔T25 0744c24〕. The treatise section, explaining this sentence, first settles its place: Sadāprarudita 「雖知諸法空無來去相，未能深入」 tr. "though he knew that dharmas are empty and without the mark of coming and going, could not yet enter deeply", 「如大海水波，其力雖大，到須彌山邊則退而無用」 tr. "as the waves of the great ocean, though their force is great, when they reach the side of Mount Sumeru retreat and are of no use"〔T25 0746b09〕—the knowledge of emptiness loses its effect once it reaches the Buddha's body, and so this passage is needed.

Suchness · one suchness without discrimination. 「諸佛如、諸法如，一如無分別」 tr. "The suchness of the buddhas and the suchness of dharmas are one and the same suchness, without discrimination", and it explains of itself why this is so: 「是如常一，無二、無三，出諸數法，無所有故」 tr. "This suchness is always one; it is not two, it is not three; it passes beyond all dharmas of number, because it is without anything existent"〔T25 0744c25〕. The treatise section asks 「何等是諸法如」 tr. "What is the suchness of dharmas?", and the answer is extremely brief: 「諸法實相，所謂性空、無所得、空等諸法門」 tr. "The real mark of all dharmas, namely the gates of the Dharma such as emptiness of nature, nothing to be attained, and emptiness"〔T25 0746b15〕—suchness is not one higher dharma; it is the real mark of dharmas, and so it does not enter number.

The two truths (worldly truth · the truth of the highest meaning). The key cut by which this chapter's treatise section refutes 「有佛」 tr. "there is a Buddha". The objector sets up the Buddha by 「清淨五眾和合」 tr. "the coming together of the pure five aggregates", and the treatise-author answers: 「佛法中有二諦：世諦、第一義諦」 tr. "In the Buddha-dharma there are two truths: worldly truth and the truth of the highest meaning"〔T25 0746b22〕—by worldly truth it is said that the Buddha teaches prajñāpāramitā; by the highest meaning it is said that the buddhas are empty, without coming and without going. Once the two truths are set up, 「有佛」 tr. "there is a Buddha" and 「無佛」 tr. "there is no Buddha" no longer refute each other.

The five aggregates are not the Buddha (the five ways of seeking the Buddha). The treatise-author takes as his basis the five sentences the Buddha himself spoke in a sūtra, which he cites: 「五眾非佛，離五眾亦無佛，五眾不在佛中，佛不在五眾中，佛非五眾有」 tr. "The five aggregates are not the Buddha; apart from the five aggregates there is no Buddha either; the five aggregates are not in the Buddha; the Buddha is not in the five aggregates; the Buddha does not possess the five aggregates"〔T25 0746b26〕, and refutes them sentence by sentence: the five aggregates are five and the Buddha is one, 「一不作五、五不作一」 tr. "the one does not make the five, the five do not make the one"〔T25 0746b29〕; because the five aggregates have no self-nature, they are false and deceptive and not real; if the five aggregates were the Buddha, then all who have the five aggregates should be buddhas; the marks and minor signs exist also at the time of being a bodhisattva, so one may not name the Buddha by the marks and minor signs; the omniscience of all kinds 「般若中說是寂滅相、無戲論」 tr. "is said in prajñā to be the mark of quiescence, without idle discourse", and obtaining it is named nothing to be attained, and because there is nothing to be attained it is named the Buddha—「如是五種求佛不可得故，當知無佛；佛無故無來無去」 tr. "Because the Buddha sought in these five ways is unfindable, know that there is no Buddha; because there is no Buddha, there is no coming and no going".

Refuting the notion of clinging to the Buddha · not grasping the notion of no Buddha. The word 「無佛」 tr. "no Buddha" at once sets its own limit. Someone objects: if there is no Buddha, that is wrong view; why then arouse the mind to seek to become a Buddha? The treatise-author answers this, saying 「若有佛尚不令取，何況取無佛邪見」 tr. "If even where there is a Buddha one is not allowed to grasp, how much less to grasp the wrong view that there is no Buddha!"〔T25 0746c28〕—even the notion of there being a Buddha is not allowed to be grasped, and the notion of there being no Buddha is still less what is being set up. Its right position lies in 「離是有、無二邊，處中道，即是諸法實相」 tr. "leaving these two extremes of existence and non-existence, abiding in the middle way: this is the real mark of all dharmas"〔T25 0747a01〕: the real mark is precisely the Buddha, and obtaining the real mark is named obtaining the Buddha. The two cuts of this chapter's doctrine (refuting existence, refuting non-existence) here join into a single blade.

The Dharma body · the form body. 「佛有二種身：一者、法身，二者、色身。法身是真佛，色身為世諦故有」 tr. "The Buddha has two bodies: first, the Dharma body; second, the form body. The Dharma body is the true Buddha; the form body exists for the sake of worldly truth"〔T25 0747a18〕. The sūtra section's 「諸佛不可以色身見，諸佛法身無來無去」 tr. "the buddhas cannot be seen by the form body; the Dharma body of the buddhas neither comes nor goes"〔T25 0745a05〕 is the forerunner of this meaning; the treatise section further ties it to prajñā: 「般若波羅蜜名諸法實相」 tr. "prajñāpāramitā is named the real mark of all dharmas"〔T25 0747a24〕; the one who can practise in this way is precisely a true disciple of the Buddha, and the true disciples of the Buddha, from the srota-āpanna to the great bodhisattva, differ only in how far they obtain the real mark.

The true disciple of the Buddha · not falsely eating the faithful gifts of people · the field of merit for the world. The words with which the sūtra section closes the five similes: 「名為真佛弟子，不虛妄食人信施，是人應受供養，為世間福田」 tr. "are named true disciples of the Buddha; they do not falsely consume the faithful gifts of others; such people should receive offerings, and are a field of merit for the world"〔T25 0745a24〕. The treatise-author explains them name by name: though giving to animals obtains a hundredfold retribution, 「此福有盡有量，不能度眾生生死故，名為『虛食』」 tr. "this merit has an end and has a measure, and because it cannot carry beings across birth and death, it is named ‘eating falsely’"; when the worthies and sages receive gifts, the retribution, reaching even to nirvāṇa, is endless and measureless, and so it is not false. The meaning of the field of merit is made clear by the simile of a field: 「如植種良田，成收必多」 tr. "as when seed is planted in a good field, the harvest gathered is surely great"〔T25 0747b11〕.

The marks of prajñāpāramitā. The general heading of the sūtra section of Fascicle 100. Dharmodgata comes out of concentration and ascends the seat, first admonishes to listen attentively, and then says 「今當為汝說般若波羅蜜相」 tr. "Now I shall proclaim to you the marks of prajñāpāramitā"〔T25 0750b29〕, and in the sentence pattern ‘because dharmas are such-and-such, know that prajñāpāramitā too is such-and-such’ he sets them against each other item by item: equal, apart, unmoving, without thought, without fear, of one flavour, boundless, non-arising, non-ceasing; next, space, the water of the great ocean, Mount Sumeru, the five aggregates, the six elements of earth, water, fire, wind, and space, and the vajra are each taken as a simile and set up as an item; at the end, without discrimination, nature unfindable, without anything existent and equal, without making, and inconceivable gather them up—ending at 「諸法不可思議故，當知般若波羅蜜亦不可思議」 tr. "because dharmas are inconceivable, know that prajñāpāramitā too is inconceivable"〔T25 0750c22〕. The treatise section explains them item by item, in the same order as the sūtra; this is where this chapter most shows the manner of the treatise.

Equal · apart · unmoving (the order of the first three items). The treatise-author first establishes the order of cause and fruit: prajñā and dharmas, 「雖一相、無二無別，行者初觀時是因，觀竟名為果」 tr. "though of one mark, without duality and without difference, when the practitioner first contemplates, it is the cause; when the contemplation is completed it is named the fruit", and its principle lies in 「因果相似故」 tr. "because cause and fruit are alike"〔T25 0751b10〕. Going one layer further: fearing that the practitioner will grasp at the mark of equality and give rise to clinging, after 「等」 tr. "equal" it says 「離」 tr. "apart"—「離平等、不平等二邊，是般若波羅蜜相」 tr. "apart from the two extremes of equal and unequal: this is the mark of prajñāpāramitā"〔T25 0751c02〕; having obtained equality and being apart again from equality, securely abiding within emptiness, he is unmoving: idle discourse cannot move him, the mountains of the afflictions cannot move him, and impermanence cannot move him either. The three items run down in one line; this is the order of the 「二空」 tr. "two emptinesses".

Without thought · without fear. 「若有念，即是有相著處」 tr. "if there is thought, that is a place where marks are clung to"〔T25 0751c13〕, and so it says without thought; without thought, one may be bewildered and have nowhere to tend toward, and give rise to fear amid the difficult debates of the great assembly, so it goes on to say without fear—what it relies on is 「深入法性」 tr. "entering deeply into the nature of dharmas" and 「入無生法忍時，知一切法不可得」 tr. "when one enters the acceptance of the non-arising of dharmas, one knows that all dharmas are unfindable", not forcing up one's own courage.

Of one flavour · boundless. The explanation of one flavour is the finest: emptiness 「或時有味，或時無味」 tr. "sometimes has flavour, sometimes has no flavour"—when the practitioner first obtains the mind of equal emptiness, because of his great joy it is named flavour, 「如人為熱渴所逼，得清冷水，以為真味無比」 tr. "as when a person pressed by heat and thirst obtains clear cool water and takes it for a true flavour without compare"〔T25 0751c28〕; when he reaches the real ultimate emptiness, then it is 「無味、不味」 tr. "without flavour, not a flavour". The next meaning is spoken in terms of the object: when the power of the knowledge of emptiness is great, the other dharmas all follow it and become empty, 「譬如煮石蜜欲熟時，雖異物和合，皆為石蜜」 tr. "just as when boiling rock sugar is about to be done, although different things come together in it, all become rock sugar", 「又如大海，百川歸之，皆為一味，所謂畢竟空味」 tr. "and again it is like the great ocean: the hundred rivers return to it, and all become of one flavour, namely the flavour of ultimate emptiness"〔T25 0752a05〕. Boundless takes this up: 「邊名為相，若有、若無」 tr. "an edge is named a mark, whether existence or non-existence"〔T25 0752a07〕, and the signless is precisely the boundless; other parties further set up the extremes of permanence and annihilation, of the world and nirvāṇa, of good and evil, and the two extremes of the prior limit and the later limit, and in prajñā there are none of these extremes.

The two meanings of the boundless · the two kinds of great ocean. The objector raises the difficulty that the great ocean has a measure in yojanas and that there are people who can cross it; the treatise-author divides it: 「無邊有二種：一者、實無邊，二者、人不能到故無邊」 tr. "the boundless is of two kinds: first, really boundless; second, boundless because people cannot reach it"〔T25 0752a28〕—the ocean too is of two kinds: the small ocean can be crossed by the power of a ship, while the great ocean that encircles Sumeru, eighty-two thousand yojanas wide, only those with supernormal powers can cross; the ship of meditative concentration of the outside paths and ordinary people can cross the desire realm and the form realm, but the formless realm is like the great ocean, deep and wide, and they cannot cross it, 「以不能破我心故」 tr. "because they cannot break the mind of self".

The adornment of Sumeru. The objector raises the difficulty that Sumeru is of one colour; the treatise-author cites the outside books and the Abhidharma treasury side by side: 「外書說須彌山一色，純是黃金」 tr. "the outside books say that Mount Sumeru is of one colour, pure yellow gold"〔T25 0752b09〕, while 「六足阿毘曇中說」 tr. "the six-part abhidharma says"〔T25 0752b10〕 that each of its four sides is made of one jewel (gold, silver, sphaṭika, and beryl), the birds take on the colour of whichever side they reach, the nāga-king brothers encircle it seven times with their bodies, and on the summit are the palaces of the Heaven of the Thirty-three, the city Joyful-to-See with its nine hundred and ninety-nine gates, the hall Most Excellent, and the four great gardens, and the kings of the gods of the Youqiantuo mountains govern upon it—citing the outside books without discarding them, and citing the abhidharma to take its detail, is one manner of citation in this chapter. What it is a simile for is twofold: when not yet complete, one receives the adornment of retribution as a wheel-turning king, as Brahmā, as Śakra, the king of the gods, and so on; when complete, there is the adornment of the four fruits of the śramaṇa and so on up to the fruit of the path of the buddhas; again, Sumeru is formed by the wind gathering the essences and flavours, and the wind's blowing makes it firm, a simile for prajñā as 「一切善法中第一堅實牢固和合以為般若」 tr. "among all wholesome dharmas the foremost, solid, firm, and strong, coming together to make prajñā"〔T25 0752c03〕, which 「邪見、外道、戲論及諸魔民所不能動」 tr. "wrong views, the outside paths, idle discourse, and Māra's people cannot move"〔T25 0752c05〕.

Nature unfindable. Here the treatise-author lays down a most exacting definition: 「性者，名本有決定實事」 tr. "nature is named a definitely real matter that exists from the first"〔T25 0753a07〕—if a nature arose from the side of the coming together of causes and conditions, then before they came together it would from the first be non-existent, and what is from the first non-existent and now existent is known to be without nature; nature is named what does not depend on another and does not have another as its cause, and should always exist alone, and if so, conditioned dharmas would not exist at all. Therefore the nature of all dharmas is unfindable, and the nature of prajñā is likewise.

Without making · inconceivable. Without making is tied to the two emptinesses: because beings are empty and dharmas are empty, all are without making, 「破眾生故無作者，破法故無所作」 tr. "because beings are refuted there is no maker; because dharmas are refuted there is nothing made"〔T25 0753a22〕; because ordinary people are covered by inversion they say ‘I have something I make’. The inconceivable is set up at the limit of language: by the various gates—permanent and impermanent, suffering and joy, real and empty, self and non-self, arising and ceasing and not arising and ceasing, quiescent and not quiescent, apart and not apart, existent and non-existent, and so on—discrimination can determine nothing, because 「一切法實性，皆過心、心數法、出名字語言道」 tr. "the real nature of all dharmas passes beyond mind and mental-factor dharmas, and goes out beyond the way of names, words, and speech"〔T25 0753a29〕.

Six million samādhi gates. The fruit of the sūtra section: on the seat Sadāprarudita obtained the samādhis of the equality of dharmas, of dharmas being apart, and so on up to the like-vajra and so on, 「如是等，得六百萬諸三昧門」 tr. "such as these, and so on: he obtained six million samādhi gates"〔T25 0751a02〕. The treatise-author explains why it becomes samādhi and is not merely wisdom: 「句句解說，散亂心中，但有智慧，不名三昧」 tr. "explaining sentence by sentence, within a scattered mind, there is only wisdom; it is not named samādhi"; now, having heard from the teacher, he reflects with one mind, 「攝心不散，智慧變成三昧」 tr. "gathering the mind so that it does not scatter, wisdom turns into samādhi"—its similes are two: 「如風中燈不能照明，在靜室閉門，明乃遍照」 tr. "as a lamp in the wind cannot give light, while in a quiet room with the door shut its light then shines everywhere"〔T25 0753b19〕, and 「如水，寒風未至，未成為氷，則無堅用」 tr. "it is like water: before the cold wind has come, it has not become ice and has no firm use"〔T25 0753b22〕.

The mother of the buddhas · entrustment. The whole chapter is gathered up in the Buddha's concluding exhortation to Subhūti: the causes and conditions of prajñā can bring to accomplishment all the merits of the bodhisattva and obtain the omniscience of all kinds, so one should receive and uphold it, read and recite it, rightly recollect it, teach it widely, write it out, and make offerings to it, 「般若波羅蜜是過去、未來、現在十方諸佛母，十方諸佛所尊重故」 tr. "because prajñāpāramitā is the mother of the buddhas of the ten directions in the past, future, and present, and is what the buddhas of the ten directions revere"〔T25 0751a19〕. The last two sentences of the treatise section answer of themselves why it is not entrusted to Subhūti but entrusted to Ānanda: 「須菩提雖常樂空行，佛共說般若，又得無諍三昧，故不應囑累」 tr. "though Subhūti always delights in the practice of emptiness, and the Buddha taught prajñā together with him, and he has moreover obtained the samādhi of non-contention, therefore it should not be entrusted to him"〔T25 0753c25〕, 「阿難得聞持陀羅尼，又常親近世尊，故廣囑累」 tr. "Ānanda has obtained the dhāraṇī of hearing and retaining, and moreover is always close to the World-Honored One, therefore it is entrusted to him at length"〔T25 0753c26〕—these two sentences are both the close of this chapter and the lead-in to the next chapter, "Entrustment"; they are the last two sentences of this chapter.

III. Similes and Stories

This chapter's similes fall into three groups: the five similes of the sūtra section of Fascicle 99 (the mirage, illusion, the dream, the jewels of the great ocean, the sound of the konghou) establish the tenet of 「無來無去」 tr. "neither coming nor going"; the treatise section of Fascicle 99, besides explaining these similes, separately brings out the simile of the fist, the simile of shooting an arrow, the simile of the image in a mirror, and several small similes from daily life; the treatise section of Fascicle 100 explains the marks of prajñā with the similes of rock sugar, the hundred rivers, Sumeru, the vajra, hot gold, the lamp, ice, and the elder going to gatherings. The single thread of story runs through the whole of Sadāprarudita's seven years of seeking the Dharma, from beginning to end.

The simile of the mirage (the first of the five similes · refuting the clinging to coming and going). 「譬如春末月，日中熱時，有人見焰動，逐之求水望得」 tr. "It is as when, in the last month of spring, at midday in the heat, someone sees a mirage shimmering and chases it, seeking water and hoping to get it", and he asks where its water comes from and where it now goes. Sadāprarudita at once answers 「焰中尚無水，云何當有來處、去處」 tr. "In the mirage there is not even water; how could there be a place it comes from or a place it goes to?" Dharmodgata then applies it: 「愚夫無智，為熱渴所逼，見焰動，無水生水想」 tr. "The fool without wisdom, pressed by heat and thirst, sees the mirage shimmer and, where there is no water, gives rise to the notion of water"〔T25 0745a02〕—those who discriminate the buddhas as having coming and going are all of this kind. The treatise section goes one meaning further: though the mirage has no reality, it can still deceive people so that suffering and joy arise—「如焰等中雖無實事，亦能誑人自生苦樂事」 tr. "as within the mirage and the like, though there is no real thing, they can still deceive people so that matters of suffering and joy arise of themselves"〔T25 0747a15〕, in answer to the difficulty 「若是法無所有，云何可見、可聞、有苦有樂」 tr. "If these dharmas are without anything existent, how can they be seen, be heard, and have suffering and joy?"

The simile of illusion · the simile of the dream (the second and third of the five similes). The conjurer conjures up elephants, horses, oxen, sheep, men, and women, and Sadāprarudita answers 「幻事無實，云何當有來去處」 tr. "An illusory thing has no reality; how could it have a place of coming and going?"〔T25 0745a10〕; for the elephants, horses, oxen, sheep, men, and women seen in a dream, he answers 「是夢中所見虛妄，云何當有來去」 tr. "What is seen in a dream is false; how could it have coming and going?"〔T25 0745a14〕. Below the two similes Dharmodgata gathers them up in general with 「佛說諸法如幻、如夢」 tr. "The Buddha says that dharmas are like an illusion, like a dream"〔T25 0745a20〕, and divides two roads: those who do not know cling to the Buddha by name and form body, 「是人數數往來五道，遠離般若波羅蜜，遠離諸佛法」 tr. "such people go and come again and again within the five destinies, far from prajñāpāramitā, far from the dharmas of the buddhas"〔T25 0745a19〕; those who know as it really is do not discriminate coming and going, arising and ceasing, and so know the real mark of dharmas.

The simile of the jewels of the great ocean (the fourth of the five similes · arising and ceasing by causes and conditions). The jewels in the ocean do not come from the ten directions, 「眾生善根因緣故，海生此寶」 tr. "it is by the causes and conditions of beings' roots of goodness that the ocean produces these jewels"〔T25 0745a27〕, and when they perish they do not go to the ten directions either—「諸緣合故有，諸緣離故滅」 tr. "when the conditions join they exist; when the conditions part they perish"〔T25 0745b01〕. The treatise section explains it in the greatest detail, and opens four questions and four answers: why the jewels are not produced near where beings live but in the great ocean, a place hard to reach (answer: within the ocean too there are beings, nāgas, asuras, and others, who use them; again, in a turbid age the greedy hide them away, while in a good age then 「如彌勒佛時，珍寶如瓦礫」 tr. "as at the time of the Buddha Maitreya, jewels are like tiles and pebbles"〔T25 0747c04〕); its application of the simile is especially clear—「大海水喻十方六道國土，諸珍寶即是諸佛」 tr. "the water of the great ocean is a simile for the lands of the six destinies in the ten directions; the many jewels are precisely the buddhas"〔T25 0747c06〕: the jewels are produced for all beings, yet the lazy cannot obtain them; the Buddha appears in the world for all beings, yet 「懈怠、小心、貪身著我者不得度」 tr. "those who are lazy, of small mind, greedy for the body, and clinging to a self do not obtain deliverance"; the reason they do not obtain deliverance is tied to the two causes and conditions by which beings obtain deliverance: 「一者、內有正見，二者、外有善說法者」 tr. "first, right view within; second, one who teaches the Dharma well without"〔T25 0747c12〕—the outer condition is complete but the inner cause is not, and so not all can be delivered.

The simile of the sound of the konghou (the fifth of the five similes · the many conditions coming together). 「譬如箜篌聲，出時無來處，滅時無去處」 tr. "just as the sound of a konghou, when it comes out has no place it comes from, and when it ceases has no place it goes to"〔T25 0745b04〕; the body, the neck, the skin, the strings, the pegs, the plectrum, and the person's hand, one by one, cannot bring out sound, 「眾緣和合爾乃有聲」 tr. "only when the many conditions come together is there sound"〔T25 0745b09〕; the Buddha's body too is so, 「從無量功德因緣生，不從一因一緣一功德生」 tr. "born from the causes and conditions of immeasurable merits, not born from one cause, one condition, one merit"〔T25 0745b10〕. The treatise section applies it to the six perfections and the power of skilful means, and adds a further simile: 「如鏡中像，眾因緣和合故有，眾緣離故無」 tr. "as an image in a mirror, which exists because many causes and conditions come together, and does not exist when the many conditions part"〔T25 0747c25〕.

The simile of shooting an arrow (treatise section · the Buddha's body too returns to wearing away). 「譬如善射之人，仰射虛空，箭去雖遠，必當墮地」 tr. "Just as a skilled archer shoots upward into space; though the arrow goes far, it will surely fall to the ground"〔T25 0747b25〕—though the bodies of the buddhas have the marks and minor signs and light, and deliver people without limit, because they belong to the retribution of deeds of their original causes and conditions, their nature is conditioned, and they too return to wearing away. This simile and the simile of the jewels of the great ocean follow on from each other in the same passage: the one makes clear that arising comes from nowhere, the other that ceasing goes nowhere.

The simile of the fist (treatise section · apart from the five aggregates there is no Buddha). The objector sets up the Buddha with 「如五指和合名為拳」 tr. "as the five fingers coming together are named a fist"〔T25 0746b20〕, and the treatise-author at once refutes him with his own simile: 「除五指應更有拳可見」 tr. "apart from the five fingers there should be a further fist that can be seen"〔T25 0746c16〕, and in fact it is unfindable; apart from the five fingers there is no fist, and apart from the five aggregates there is no Buddha. One simile used two ways: this is the deftness of this chapter's manner of debate.

The simile of the abscess (treatise section · the reason for the seven years of samādhi). Why did Dharmodgata enter concentration for seven years? To remove the doubt of those who had newly aroused the mind, and to make them give rise to esteem and reverence: 「譬如癰瘡未熟，醫則不破，但以藥塗令熟，熟則易破」 tr. "just as when an abscess is not yet ripe the physician does not open it, but only applies medicine to ripen it; when ripe it is easily opened"〔T25 0749a10〕—a doubting mind not yet ripe may not be forcibly broken; wait until it believes and accepts, and it is easily delivered. The same passage also sets up the two kinds of teaching the Dharma: 「一者、口說法，二者、身現法」 tr. "first, teaching the Dharma by mouth; second, showing the Dharma by the body"〔T25 0749a12〕, and entering concentration for seven years is showing the Dharma by the body.

The blood of the sage Kṣānti turned to milk (treatise section · citing a jātaka as proof). Sadāprarudita pierced his body, drew blood, and sprinkled the ground; the treatise-author records the view of one party: the gods, nāgas, ghosts, and spirits followed and protected him, and so the blood that came out changed into fragrant water, 「如羼提仙人被割截時，血化為乳」 tr. "just as when the sage Kṣānti was cut and severed, his blood transformed into milk"〔T25 0749b18〕—the views are recorded together without judgement; the treatise-author separately brings out the explanation 「以無量福德成就故，隨願即成」 tr. "because immeasurable merit is accomplished, whatever is wished at once comes about", and again raises a difficulty and resolves it himself (a bodhisattva who has newly aroused the mind can accomplish small wishes but cannot yet repel Māra). His mind in piercing his body had no regret, and the treatise-author makes clear by the simile of a sore that Māra finds no opening: 「如人有瘡則受毒」 tr. "as a person who has a sore receives poison"〔T25 0749c09〕; where there is no sore of greed and desire, sorrow and grief, the poison has nowhere to enter; Śakra praises his cutting and severing of his own body as 「如斷草木」 tr. "like cutting grass and trees"〔T25 0749c16〕.

Drawing out a nāga by spell-craft (treatise section · the mark of emerging from samādhi). The great bodhisattva whose body is born of the Dharma-nature is always in samādhi and yet can teach the Dharma and deliver beings; because of worldly dharmas there is the mark of emerging from and entering samādhi, 「譬如呪術出龍」 tr. "just as a nāga is drawn out by spell-craft"〔T25 0750a22〕—drawn by the mind of great compassion, he therefore comes out again. The same passage also records the matter of a bhikṣu who entered the absorption of the cessation of feeling, having set himself to rise on hearing the jianchui struck; the monastery caught fire and no one struck the jianchui, and only after twelve years had passed did he hear it and rise, and on rising his body dispersed—a cautionary counter-example of 「自作限齊」 tr. "setting a limit for oneself".

Boiling rock sugar · the hundred rivers returning to the ocean (treatise section of Fascicle 100 · of one flavour). See the entry 「一味」 tr. "of one flavour" in Section II. The two similes are set side by side in the same passage: the one makes clear that different things entering it all take on its flavour, the other that the many streams returning to it all become of one flavour.

The adornment of Sumeru with four jewels (treatise section of Fascicle 100 · the longest simile). See the entry 「須彌莊嚴」 tr. "the adornment of Sumeru" in Section II. In this chapter this simile is the longest in extent; from the colour of the mountain, the forming of the mountain, the immovability of the mountain, and the gardens on the mountain's summit, it is matched to prajñā layer by layer; it is a rare passage of extended exposition at the place where the whole treatise closes.

Hot gold cannot be held in the hand (treatise section of Fascicle 100 · not giving rise to further clinging because of prajñā). Sadāprarudita had earlier already seen the buddhas and obtained the samādhis, and 「貴重般若波羅蜜生著相」 tr. "valued prajñāpāramitā highly and gave rise to clinging to marks"; Dharmodgata, rising from concentration after seven years, taught him prajñā precisely to refute his clinging mind—「般若波羅蜜雖畢竟清淨，多所饒益，復不可取相而生著心；如熱金雖好，不可手捉」 tr. "Though prajñāpāramitā is of ultimate purity and greatly beneficial, again one may not grasp at its mark and give rise to a clinging mind; just as hot gold, though it is fine, cannot be held in the hand"〔T25 0753b13〕. This simile is the key turn of this chapter's doctrine: dharmas are empty of themselves; it is not prajñā that makes them empty; the marks of prajñā are taught precisely so that one does not, because of prajñā, give rise to further stain and clinging.

The noble and wealthy elder going from one gathering to another (end of the chapter · the mark of retribution). Sadāprarudita goes from one buddha-land to another, making offerings to the buddhas, delivering beings, and gathering immeasurable merit, 「譬如豪貴長者，從一會至一會」 tr. "just as a noble and wealthy elder goes from one gathering to another"〔T25 0753c13〕, and so on up to his now purely cultivating pure conduct in the presence of the Buddha Great Thunder-Sound. With this the treatise-author at once gathers up the exhortation of the whole treatise: 「當如薩陀波崙菩薩，堅正一心，不可傾動」 tr. "they should be like the bodhisattva Sadāprarudita, firm and upright with one mind, not to be shaken"〔T25 0753c15〕.

Sadāprarudita's seven years of seeking the Dharma (the main line of this chapter's story). What the sūtra section narrates: Dharmodgata taught the Dharma until the sun set and went into his palace; Sadāprarudita took an oath to himself, 「我為法故來，不應坐、臥」 tr. "I have come for the sake of the Dharma; I should not sit or lie down"〔T25 0745c18〕, and so for seven years he walked and stood, not sitting, not lying down, without sleep; when the seven years had passed he spread the Dharma seat and sought water to sprinkle the ground, but Māra hid the water away, and so he thought 「我當自刺其身，以血灑地，令無塵土來坋大師」 tr. "I should pierce my own body and sprinkle the ground with my blood, so that no dust comes to soil the great teacher"〔T25 0746a09〕, and himself gave the reason: 「我從無始生死已來數數喪身，未曾為法」 tr. "from beginningless birth and death until now I have lost my body again and again, and never once for the Dharma"〔T25 0746a11〕; Śakra gave him three thousand dan of heavenly māndārava flowers, half to be scattered on the ground and half kept back for the offering; Dharmodgata, after seven years, rose from samādhi and went to the seat, and Sadāprarudita, seeing him, 「心淨悅樂，譬如比丘入第三禪」 tr. "his mind was pure, delighted and glad, like a bhikṣu entering the third dhyāna"〔T25 0746b05〕. The treatise section sets up questions and answers on this one by one: why he did not sit or lie down; how a human body, soft and weak, could last seven years; why Dharmodgata entered concentration for seven years; how it was known that he would come out after seven years; why he did not think of seeking water but went straight to piercing his body; why only the happiness of the third dhyāna is spoken of—these ten-odd questions form the main body of this chapter's treatise section.

IV. The Sūtra Passage Explained

The sūtra explained = "Dharma-Esteeming", Chapter 89, of the Mahāprajñāpāramitā Sūtra (T08n0223, from 0421b24 to just before 0423c21). The sūtra explained by this chapter forms a chapter of its own on the side of the sūtra explained; its chapter title reads 「摩訶般若波羅蜜經法尚品第八十九」 tr. "Mahāprajñāpāramitā Sūtra, the chapter ‘Dharma-Esteeming’, the eighty-ninth"〔T08 0421b24〕; below the title there is also an interlinear note (on the line〔T08 0421b25〕), whose text reads 「丹本曇無竭品」 tr. "the Khitan edition: the chapter ‘Dharmodgata’"; it begins at 0421b24 and ends just before 0423c21, where the next chapter, "Entrustment", Chapter 90, raises its title. The chapter name 「法尚」 tr. "Dharma-Esteeming" is precisely the meaning-translation of 「曇無竭」 tr. "Dharmodgata" (Jizang's commentary states this plainly; see Section VI)—the one sets up the name by transliteration, the other by meaning-translation, and what they point to is the same bodhisattva who teaches this Dharma. And according to the interlinear note below the title, the Khitan edition of the sūtra explained also titles this chapter 「曇無竭品」 tr. "the chapter ‘Dharmodgata’": thus the transliterated name is not seen only in this treatise, and transmitted texts of the sūtra explained also title the chapter with it; recorded as it really is. Hence Chapter 89 of this treatise and the "Dharma-Esteeming" chapter of the sūtra explained correspond exactly, one chapter to one chapter; it is not a case of 「所釋經一品而本論析為兩品」 tr. "the sūtra explained has one chapter and this treatise splits it into two chapters".

Word-by-word comparative reading (the openings wholly the same · the five strings of the comparison group each seen only once). The openings of the two texts are almost wholly the same, character by character: this treatise reads 「爾時，曇無竭菩薩摩訶薩語薩陀波崙菩薩言：『善男子！諸佛無所從來，去亦無所至。』」 tr. "At that time the bodhisattva-mahāsattva Dharmodgata said to the bodhisattva Sadāprarudita: ‘Good man! The buddhas come from nowhere, and in going reach nowhere.’"〔T25 0744c16〕; the sūtra explained reads 「爾時曇無竭菩薩摩訶薩語薩陀波崙菩薩言」 tr. "At that time the bodhisattva-mahāsattva Dharmodgata said to the bodhisattva Sadāprarudita"〔T08 0421b26〕 and 「善男子！諸佛無所從來，去亦無所至」 tr. "Good man! The buddhas come from nowhere, and in going reach nowhere"〔T08 0421b27〕. Comparing the whole passage in order, there is only a difference in CBETA's punctuation—this treatise reads 「出諸數法，無所有故」 tr. "it passes beyond all dharmas of number, because it is without anything existent"〔T25 0744c26〕, while the sūtra explained reads 「是如常一，無二無三，出諸數，法無所有故」 tr. "this suchness is always one, not two, not three; it passes beyond all number, because dharmas are without anything existent"〔T08 0421c07〕: the characters are the same but the punctuation differs, which belongs to a punctuation choice of the modern editorial layer, not to a variant reading. The comparison group takes five strings and checks them line by line on both sides one by one; each is seen only once in each of the two texts, and all fall within the corresponding range of this chapter: 「譬如箜篌聲」 tr. "just as the sound of a konghou" (〔T25 0745b04〕 / 〔T08 0422a17〕), 「曇無竭菩薩七歲一心入無量阿僧祇菩薩三昧」 tr. "the bodhisattva Dharmodgata for seven years with one mind entered immeasurable asaṃkhyeya bodhisattva samādhis"〔T25 0745c20〕 / 「曇無竭菩薩，七歲一心入無量阿僧祇菩薩三昧」 tr. "the bodhisattva Dharmodgata, for seven years with one mind, entered immeasurable asaṃkhyeya bodhisattva samādhis"〔T08 0422c06〕 (the sūtra explained has one more comma), 「即以利刀自刺，出血灑地」 tr. "at once with a sharp knife he pierced himself, drew blood, and sprinkled the ground"〔T25 0746a12〕 / 「即以利刀自刺出血灑地」 tr. "at once with a sharp knife he pierced himself drew blood and sprinkled the ground"〔T08 0422c28〕 (the sūtra explained has no comma), 「諸法無畏故，當知般若波羅蜜亦無畏」 tr. "because dharmas are without fear, know that prajñāpāramitā too is without fear" (〔T25 0750c04〕 / 〔T08 0423b02〕), and 「須彌山莊嚴故」 tr. "because Mount Sumeru is adorned" (〔T25 0750c10〕 / 〔T08 0423b09〕); 「六百萬三昧」 tr. "six million samādhis" is seen only once in the sūtra explained〔T08 0423c05〕, and twice in this treatise (〔T25 0751a06〕〔T25 0753b24〕, once in the sūtra section and once in the treatise section). The correspondence is unique; it is not the weak judgement of searching one text with the words of another. The two 【論】 layers of this treatise are structural expansions of the treatise form, a layer the sūtra explained does not have; they are not variant readings.

The inconsistency between the chapter-order markers of the table of contents of the sūtra explained and its displayed chapter numbers (a repetition followed by compensation · a phenomenon of the markup layer · recorded as it really is). In the ordering of chapters on the side of the sūtra explained, the displayed chapter numbers and the chapter-order markers of its table of contents are inconsistent in several places; the mechanism is that two adjacent chapters share one chapter-order marker value (a repetition), and the chapter-order marker values of all the chapters after it shift as a whole: "Difference" displays eighty-four and "The Seven Similes" displays eighty-five, and the chapter-order markers of both read eighty-five (a repetition); "Equality" displays eighty-six and "Like a Conjuration" displays eighty-seven, and the chapter-order markers of both read eighty-seven (a repetition); "Ever Weeping" displays eighty-eight and its chapter-order marker reads eighty-eight; "Dharma-Esteeming", to which this chapter corresponds, displays eighty-nine while its chapter-order marker reads ninety, and "Entrustment" displays ninety while its chapter-order marker reads ninety-one—the chapter-order marker values of the last two chapters are one more than the displayed numbers, which is precisely the shift after the earlier repetition, not a skip in numbering of the kind 「一品分為二品」 tr. "one chapter divided into two chapters". This is a numbering phenomenon of the markup layer of the sūtra explained, found in many places throughout the sūtra and not peculiar to this chapter; the sequence of displayed chapter numbers itself is continuous and without error, and the correspondence takes as its standard the character-by-character comparison of the displayed numbers and the content. Recorded as it really is, without forced explanation.

The two forms of the chapter title (the base text 「曇無竭品」 tr. "the chapter ‘Dharmodgata’" · the Palace edition 「說般若相品」 tr. "the chapter ‘Teaching the Marks of Prajñā’"). The collation notes on the chapter title〔T25 0744c11〕 have six forms in the whole ledger: the base text (Taishō) reads 「大智度論釋曇無竭品第八十九」 tr. "The Mahāprajñāpāramitā-upadeśa's explanation of the chapter ‘Dharmodgata’, the eighty-ninth" (with the interlinear note 「卷第九十九」 tr. "Fascicle Ninety-nine"); the Song and Yuan read 「大智度論卷第九十九釋曇無竭品第八十九上」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Ninety-nine, explanation of the chapter ‘Dharmodgata’, the eighty-ninth, first part"; the Ming reads 「……第八十九之上」 tr. "… the eighty-ninth, the first part"; the Palace edition reads 「大智度論卷第九十九釋說般若相品品第八十九上」 tr. "Mahāprajñāpāramitā-upadeśa, Fascicle Ninety-nine, explanation of the chapter ‘Teaching the Marks of Prajñā’ chapter, the eighty-ninth, first part"; the Shōgozō reads 「大智度經論卷第九十九釋第八十八品上」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle Ninety-nine, explanation of the eighty-eighth chapter, first part"; the Ishiyama reads 「摩訶般若波羅蜜品第八十八曇無竭品九十九」 tr. "the Mahāprajñāpāramitā chapter, the eighty-eighth, the Dharmodgata chapter, ninety-nine". The collation notes on the continuing title of Fascicle 100〔T25 0750b20〕 have six forms of the same type: the Palace edition still reads 「說般若相品」 tr. "the chapter ‘Teaching the Marks of Prajñā’", the Song, Yuan, and Ming read 「第八十九下／之下」 tr. "the eighty-ninth, last / the last part", the Shōgozō reads 「大智度經論卷第一百釋第八十八品下訖第八十八品」 tr. "Great Wisdom-Crossing Sūtra-Treatise, Fascicle One Hundred, explanation of the eighty-eighth chapter, last part, ending the eighty-eighth chapter", and the Ishiyama reads 「摩訶般若波羅蜜品第八十八之二，一百」 tr. "the Mahāprajñāpāramitā chapter, the eighty-eighth, second part, one hundred". The Palace edition in both places consistently names the chapter 「說般若相」 tr. "Teaching the Marks of Prajñā", taking its name from the doctrinal axis of the sūtra section of Fascicle 100 (Dharmodgata teaching the marks of prajñāpāramitā), a naming strategy different from that of the base text, which sets up the name from a person—the two forms are recorded together, and this edition's chapter name follows this treatise's base text as 「曇無竭品」 tr. "the chapter ‘Dharmodgata’" (a ruling already made, not overturned).

The Shōgozō and Ishiyama 「負一階」 tr. "one step less" consistent at both ends. In this chapter's title the Shōgozō and Ishiyama texts both record 「第八十八」 tr. "the eighty-eighth" (eighty-nine less one), continuing the one-step-less pattern consistent from Chapter 44 onward; in the collation note on the character 「累」 tr. "entrust" at the chapter's end〔T25 0753c27〕, the Ishiyama reads 「累釋八十八品竟」 tr. "entrust; explanation of the eighty-eighth chapter ends"—the form of the tail-record is also one step less, head and tail answering each other. In the collation note around the title of the next chapter, "Entrustment", Chapter 90〔T25 0753c28 一帶〕, the Shōgozō reads 「釋八十九品」 tr. "explanation of the eighty-ninth chapter" and the Ishiyama reads 「摩訶般若波羅蜜品第八十九後囑累」 tr. "the Mahāprajñāpāramitā chapter, the eighty-ninth, followed by Entrustment"—there they still record 「第八十九」 tr. "the eighty-ninth" (ninety less one); the one-step-less pattern continues consistently at both ends, before and after this chapter, without exception. Again, viewing together three chapter and fascicle titles of the Ishiyama text: the Sadāprarudita chapter title 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" (see Section I of the preceding chapter), this chapter's title〔T25 0744c11〕 reads 「摩訶般若波羅蜜品第八十八曇無竭品九十九」 tr. "the Mahāprajñāpāramitā chapter, the eighty-eighth, the Dharmodgata chapter, ninety-nine", and the Fascicle 100 title〔T25 0750b20〕 reads 「摩訶般若波羅蜜品第八十八之二」 tr. "the Mahāprajñāpāramitā chapter, the eighty-eighth, second part"—the Ishiyama text takes Ever Weeping as the eighty-seventh and Dharmodgata as the eighty-eighth; the 「之二」 tr. "second part" of Fascicle 100 is the continuation of this chapter across the fascicle, not a merging of Ever Weeping and Dharmodgata into one chapter, and it is consistent with its one-step-less chapter numbers. This is the Ishiyama text's own format, not the format of the sūtra explained (the sūtra explained has its own "Dharma-Esteeming", Chapter 89; see above); the two matters may not be confused, and they are recorded in separate layers as they really are.

V. The Prajñā Eye

This chapter is the earlier of the last two chapters of the whole treatise, and its eye lies not in gathering in but in refuting once more at the very last—refuting until even prajñā is not allowed to be seized. Its meaning can be summarised in five layers.

First, the Buddha is not within coming and going. 「諸佛無所從來，去亦無所至」 tr. "The buddhas come from nowhere, and in going reach nowhere"〔T25 0744c17〕; its reason lies not in the Buddha but in 「如」 tr. "suchness": 「諸法如不動相，諸法如即是佛」 tr. "the suchness of dharmas has the mark of not moving; the suchness of dharmas is precisely the Buddha"〔T25 0744c18〕. The three similes of the mirage, illusion, and the dream first take away its reality; the two similes of the ocean jewels and the konghou then show its existence—without reality, yet able to deceive people into suffering and joy; without self-nature, yet when the many conditions come together, the sound appears and the body appears. Refuting existence and establishing dependent arising are said in full at one and the same time, and so it does not fall into annihilation.

Second, the Buddha sought in five ways is unfindable, and yet one is not allowed to grasp 「無佛」 tr. "no Buddha". The five aggregates are not the Buddha, apart from the five aggregates there is no Buddha either, neither is in the other, the Buddha does not possess the five aggregates—the five gates exhausted, the Buddha is unfindable. Yet 「若有佛尚不令取，何況取無佛邪見」 tr. "If even where there is a Buddha one is not allowed to grasp, how much less to grasp the wrong view that there is no Buddha!"〔T25 0746c28〕; the right position lies only in 「離是有、無二邊，處中道，即是諸法實相」 tr. "leaving these two extremes of existence and non-existence, abiding in the middle way: this is the real mark of all dharmas"〔T25 0747a01〕. Once the two truths are set up, the Buddha's teaching of prajñā in worldly truth and the emptiness of the buddhas in the highest meaning no longer obstruct each other.

Third, the Dharma body is the true Buddha; the form body is what exists in worldly truth. 「佛有二種身：一者、法身，二者、色身。法身是真佛，色身為世諦故有」 tr. "The Buddha has two bodies: first, the Dharma body; second, the form body. The Dharma body is the true Buddha; the form body exists for the sake of worldly truth"〔T25 0747a18〕—so 「諸佛不可以色身見」 tr. "the buddhas cannot be seen by the form body"〔T25 0745a05〕 is not to belittle the form body but to return each to its place; and the one who obtains the mark of the Dharma body of the buddhas is named near to awakening, its criterion being 「般若波羅蜜名諸法實相」 tr. "prajñāpāramitā is named the real mark of all dharmas"〔T25 0747a24〕. Here this chapter's account of the Buddha's body becomes one matter with its account of prajñā.

Fourth, the marks of prajñā are spoken following dharmas; it is not that prajñā has another mark of its own. The twenty-odd items set against each other in Fascicle 100 take, sentence by sentence, ‘because dharmas are such-and-such, know that prajñāpāramitā too is such-and-such’ as their pattern—it does not say 「般若等故諸法等」 tr. "because prajñā is equal, dharmas are equal". The treatise-author himself makes clear its order: first contemplating the equality of dharmas is the cause, obtaining prajñā with a settled mind is the fruit, 「因果相似故」 tr. "because cause and fruit are alike"〔T25 0751b10〕. Equal, yet fearing clinging, so it says apart; apart and securely abiding, so it says unmoving; unmoving, and then without thought, without fear, of one flavour, boundless, all the way to inconceivable—「一切法實性，皆過心、心數法、出名字語言道」 tr. "the real nature of all dharmas passes beyond mind and mental-factor dharmas, and goes out beyond the way of names, words, and speech"〔T25 0753a29〕. The twenty-odd items are not twenty-odd properties; they are the places where grasping at marks is withdrawn, layer upon layer.

Fifth, what is withdrawn last is prajñā itself. Sadāprarudita stood waiting seven years, pierced his body and sprinkled the ground, and six million samādhis appeared before him, and the treatise-author points out his sickness at this moment: 「貴重般若波羅蜜生著相」 tr. "he valued prajñāpāramitā highly and gave rise to clinging to marks". Dharmodgata taught the marks of prajñā precisely to refute this—the nature of all dharmas is empty of itself; it is not prajñā that makes it empty; 「不令輕賤餘法、貴重般若」 tr. "not to let him despise the other dharmas and value prajñā highly", 「復不可取相而生著心；如熱金雖好，不可手捉」 tr. "again one may not grasp at its mark and give rise to a clinging mind; just as hot gold, though it is fine, cannot be held in the hand"〔T25 0753b14〕. Here this chapter puts down its brush, closing on a sentence that does not allow seizing: the one who seeks prajñā 「當如薩陀波崙菩薩，堅正一心，不可傾動」 tr. "should be like the bodhisattva Sadāprarudita, firm and upright with one mind, not to be shaken"〔T25 0753c15〕—firm and upright with one mind and yet not seizing: this is precisely the last cut this chapter leaves for the whole treatise.

VI. Divergent Readings of the Masters

In the re-reading of this chapter by the ancient masters, one master has a complete dedicated chapter, one lacks an explanation but preserves pointers ahead, in one nothing is found, and the Tiantai line has ten summary citations. This section records the correspondence between what they comment on and cite and this chapter, without judging the relative merit of each master's interpretation.

Jizang's Commentary on the Larger Sūtra (X24n0451), "Dharma-Esteeming", Chapter 89 · a dedicated chapter commenting on the text passage by passage (from 0342c20 to just before 0345a04). Jizang wrote his commentary following the chapter structure of the sūtra explained, and his chapter "Dharma-Esteeming", Chapter 89, corresponds exactly to this chapter, beginning at〔X24n0451 0342c20〕 (the table-of-contents entry 「法尚品第八十九」 tr. "the chapter ‘Dharma-Esteeming’, the eighty-ninth") and ending just before 0345a04, where the next chapter, "Entrustment", Chapter 90, begins. Six points of it are worth recording.

First, the intent of setting up the chapter and the meaning of its name—「勸和道之人常如法尚，故明此品」 tr. "It exhorts those who are in harmony with the path always to be like Dharma-Esteeming; therefore this chapter is made clear"〔X24n0451 0342c21〕; and he explains the name, saying 「若曇無竭，此云法尚，以其弘於大法而物宜欽」 tr. "As for Dharmodgata, here it is called Dharma-Esteeming, because he spreads the great Dharma and beings ought to revere him"〔X24n0451 0342c23〕—clear proof that 「法尚」 tr. "Dharma-Esteeming" and 「曇無竭」 tr. "Dharmodgata" are two translations of one name. In the preceding chapter, "Ever Weeping", Chapter 88, Jizang again states himself the division of labour in naming the two chapters: 「故初品就行法者為名，後品就說法者為目也」 tr. "So 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 earlier chapter takes as its name the person who practises the Dharma (Ever Weeping), and the later chapter takes as its title the person who teaches the Dharma (Dharma-Esteeming); in the same place he also says 「今就二品總開三段」 tr. "Now, taking the two chapters together, I open them into three sections"〔X24n0451 0340c11〕, so Jizang clearly takes these as two chapters, not combining two into one.

Second, the outline of the whole chapter—「就中為二：第一為疑斷，第二正說般若」 tr. "Within it there are two: first, the cutting off of doubt; second, the teaching of prajñā proper"〔X24n0451 0343a03〕: the first half cuts off the doubt about the Buddha's coming and going, and the latter half properly teaches the marks of prajñā, wholly matching the two parts of this chapter's sūtra sections.

Third, the judgement of the Dharma body and the response body—「第一明來去無來去辨法身義，二明無來去去辨應身義」 tr. "first, making clear that coming and going is without coming and going, distinguishing the meaning of the Dharma body; second, making clear going without coming and going, distinguishing the meaning of the response body"〔X24n0451 0343a09〕: he assigns 「無來去」 tr. "without coming and going" to the Dharma body and 「來去」 tr. "coming and going" to the response body, and matches them with the two truths, 「世諦有去來，第一義無去來」 tr. "In worldly truth there is going and coming; in the highest meaning there is no going and coming"〔X24n0451 0343b12〕; and he goes on to take the two truths directly as the two bodies: 「今論文中明二諦則是二身」 tr. "Now, where the text of the treatise makes clear the two truths, these are the two bodies"〔X24n0451 0343b15〕, 「故言世諦中隨眾生故，以色身為佛，第一義佛即是法身也」 tr. "Therefore it is said that within worldly truth, in accord with beings, the form body is taken as the Buddha; the Buddha of the highest meaning is precisely the Dharma body"〔X24n0451 0343b15〕.

Fourth, recording the view of the northern masters and bringing out the names of the three buddhas—at the simile of the ocean jewels Jizang first records 「北人云：上無來去是法身，大海寶是應身令報身」 tr. "The northern masters say: the above, without coming and going, is the Dharma body; the jewels of the great ocean are the response body, causing the reward body"〔X24n0451 0343c13〕, and continues 「然三佛不無此義也」 tr. "yet the three buddhas are not without this meaning"〔X24n0451 0343c14〕, and so brings out the names of the three buddhas: 「正法為身名為法佛，行因所得名為報佛，應化眾生名為應佛」 tr. "The true Dharma as body is named the Dharma Buddha; what is obtained by practising the causes is named the Reward Buddha; responding to and transforming beings is named the Response Buddha"〔X24n0451 0343c14〕, and at the end ties it with 「佛未曾三二，隨眾生假名不失此義」 tr. "The Buddha has never been three or two; the provisional names given following beings do not lose this meaning"〔X24n0451 0343c15〕. This treatise here sets up only the two bodies, the Dharma body and the form body; recorded together without judgement.

Fifth, the seven-meaning outline of the marks of prajñā—Jizang divides the contrasts of the sūtra section of Fascicle 100 into seven meanings, and under the first item asks and answers himself: 「諸法等故般若等者，諸法非等不等，不知何以目之」 tr. "As for ‘because dharmas are equal, prajñā is equal’: dharmas are neither equal nor unequal; one does not know what to call them"〔X24n0451 0344b07〕, 「為破眾生不等病，故歎以為等也」 tr. "it is to refute beings' sickness of inequality that it is praised as equal"〔X24n0451 0344b08〕; and he especially distinguishes the direction of its sentence pattern—「不言般若等故諸法等者」 tr. "As for its not saying ‘because prajñā is equal, dharmas are equal’"〔X24n0451 0344b09〕, the reason lies in 「良由諸法實性本來平等，故後若觀平等耳」 tr. "it is truly because the real nature of dharmas is from the first equal, and so afterwards, if one contemplates, it is equal, that is all"〔X24n0451 0344b10〕. This shares one focus with the explanation 「因果相似故」 tr. "because cause and fruit are alike" in this chapter's treatise section, while Jizang further makes his point on the sentence pattern not being reversible.

Sixth, the explanation of the seven years of entering concentration and the seven years of standing in waiting—「常啼及始行之人，見法尚居家受五欲，或言有染，故七年入深三昧，則顯無所著也」 tr. "Ever Weeping and those who had begun to practise, seeing Dharma-Esteeming living at home and enjoying the five desires, might say that he was defiled; so for seven years he entered deep samādhi, which shows that he clings to nothing"〔X24n0451 0344a11〕; 「此時好世七年如今七日」 tr. "At that time, in a good age, seven years were like seven days now"〔X24n0451 0344a15〕. Again, his words closing a chapter are most refined: 「法尚如行說，常啼如說行」 tr. "Dharma-Esteeming teaches as he practises; Ever Weeping practises as he is taught"〔X24n0451 0344c20〕—the one who teaches the Dharma teaches as he practises, and the one who seeks the Dharma practises as it is taught.

Huiying's Commentary (X46n0791) · lacking an explanation (only two pointers ahead in its outline). Huiying's commentary is the only ancient commentary explaining this treatise; it survives in fragmentary fascicles, and its extant text stops at the end of Fascicle 24, 0917b12 (the middle of Chapter 69); Fascicles 99 and 100, to which this chapter belongs, lie far outside it, so this chapter lacks an explanation. Yet within its extant text it does twice point ahead to this chapter's name, both belonging to outline summaries, not commenting on the content of this chapter: 「從此品去至曇無竭品，通明方便道義」 tr. "From this chapter on up to the Dharmodgata chapter, the meaning of the path of skilful means is made clear throughout"〔X46n0791 0912c12〕; 「從薩陀波崘品至曇無竭二品，明其舉人勸脩勸學波若」 tr. "The two chapters from the Sadāprarudita chapter to the Dharmodgata chapter make clear that, holding up persons, they exhort cultivating and exhort training in prajñā"〔X46n0791 0912c23〕. The latter states plainly 「二品」 tr. "two chapters"—Huiying too takes Sadāprarudita and Dharmodgata as two chapters, and the chapter names he uses follow this treatise's system (「曇無竭品」 tr. "the Dharmodgata chapter") rather than the system of the sūtra explained (「法尚品」 tr. "the Dharma-Esteeming chapter"). It is recorded as 「闕釋，惟科判曾前指」 tr. "lacking an explanation; only the outline once pointed ahead", not as 「零命中」 tr. "zero hits".

Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) · nothing found. The whole file was searched back character by character for the words 「曇無竭」 tr. "Dharmodgata", 「薩陀波崙」 tr. "Sadāprarudita", 「薩陀波崘」 tr. "Sadāprarudita (variant character)", 「常啼」 tr. "Ever Weeping", and 「法尚品」 tr. "the Dharma-Esteeming chapter", and all had zero hits—it is not a lost fascicle; within the scope of his book this chapter is indeed not discussed; the negative result is recorded as it really is.

The two Tiantai lines · ten summary citations (not commenting on the text word by word · recorded in layers). Zhiyi's Profound Meaning of the Lotus (T33n1716), searched back character by character for this chapter's name and the names of its persons, gives zero hits; Zhanran's Annotations on the Profound Meaning of the Lotus (T33n1717) has one occurrence〔T33n1717 0945b08〕, reading 「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", and tying it with 「即法身也」 tr. "this is precisely the Dharma body"—taking the matter of Dharmodgata's teaching in this chapter as an example of the Dharma body, judged within the division of the coarse and the subtle; the text of the Profound Meaning that it holds up gives zero hits when searched back character by character in the current Profound Meaning of the Lotus, and belongs to a summary phrase of outline text held up by the Annotations; recorded as it really is, without judgement. Zhiyi's Great Calming and Contemplation (T46n1911) has two occurrences (0048b28, 0130a04), both taking Sadāprarudita's 「欲」 tr. "desire" in seeking the Dharma and his 「見佛」 tr. "seeing the Buddha" as illustrative examples, not commenting on this chapter. Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation (T46n1912) has ten occurrences, a density found nowhere else in this collection's scan of the Tiantai texts; the context of each is checked in detail in Section VII.

VII. Cross-reading and Further Resonances

This chapter's thread of meaning has five links of continuity with what comes before and after; all are recorded in this section, and they do not stand in for a fixed reading.

First, the continuation from Chapter 88 to Chapter 89 (this treatise itself · a hard link). The preceding chapter, "Sadāprarudita", narrates the beginning of Ever Weeping's seeking of the Dharma (hearing the voice in the sky, selling his body, meeting the elder's daughter, going to the City of Many Fragrances), and this chapter continues it, narrating the end: his seeing the teacher, asking about the Dharma, standing waiting seven years, and hearing prajñā and obtaining the samādhis. The narrative of the treatise section connects with the fruit of the preceding chapter from 「薩陀波崙菩薩雖知諸法空無來去相」 tr. "Though the bodhisattva Sadāprarudita knew that dharmas are empty and without the mark of coming and going"〔T25 0746b07 段首〕 onward, and the question set up in the preceding chapter's treatise section, 「曇無竭菩薩為是生身？為是法身，為度眾生故，以神通力化作此身？」 tr. "Is the bodhisattva Dharmodgata a fleshly body? Or is he the Dharma body, who for the sake of delivering beings has conjured this body by supernormal power?"〔T25 0736a17〕, has its answer too within the preceding chapter (Fascicle 97; Zhanran cites this question in summary, with small differences of wording, and those words are tied to Zhanran; see the fourth point). One matter in two chapters: Jizang and Huiying both read it as two chapters (see Section VI), and the sūtra explained also makes two chapters of it (see Section IV).

Second, the treatise-author's pointers back within the chapter and across chapters. The treatise section of this chapter points back five times to earlier text: 「如先諸法平等義中說」 tr. "as was said earlier in the meaning of the equality of dharmas"〔T25 0751b06〕 (the general outline for explaining the marks of prajñā), 「離義，如〈相無相品〉中說」 tr. "the meaning of apart is as said in the chapter ‘Mark and Markless’"〔T25 0751c07〕, 「虛空無邊，如摩訶衍虛空譬喻中說」 tr. "space is boundless, as said in the simile of space in the Mahāyāna"〔T25 0752a23〕, 「如前品說」 tr. "as the preceding chapter says"〔T25 0753b01〕 (quoting below 「一切諸法平等，一切賢聖不能行、不能到」 tr. "all dharmas are equal; all the worthies and sages cannot practise it, cannot reach it"〔T25 0753b01〕), and 「是事如破骨出髓中答」 tr. "this matter is as answered in the passage on breaking the bone and drawing out the marrow"—the treatise-author, even at the very end of the whole treatise, still takes earlier text as his basis and does not repeat what it says; this is a consistent feature of this treatise. Again, the sentence 「無生、無滅，如先種種因緣『破生滅』中說」 tr. "non-arising and non-ceasing are as was said earlier, with various causes and conditions, in ‘refuting arising and ceasing’" stands over against 「大海水無邊、須彌莊嚴，先未說故，今當略說」 tr. "the boundlessness of the water of the great ocean and the adornment of Sumeru have not been spoken of before, so now I shall speak of them briefly"—what has already been said and what has not, the treatise-author himself distinguishes, and so in Fascicle 100 the passage on Sumeru alone is detailed (see Section III).

Third, the separate attribution of 「六萬三昧」 tr. "sixty thousand samādhis" and 「六百萬三昧門」 tr. "six million samādhi gates" (easily confused · recorded specially). In this treatise 「六萬三昧」 tr. "sixty thousand samādhis" is seen twice, both in the preceding chapter (〔T25 0732a01〕〔T25 0736b06〕), referring to what Sadāprarudita obtained when he saw the Buddha in the sky in the preceding chapter; 「六百萬三昧門」 tr. "six million samādhi gates" is seen twice, both in this chapter (〔T25 0751a06〕〔T25 0753b24〕), referring to what he obtained after hearing Dharmodgata teach the marks of prajñā. The two numbers belong to two chapters and to two matters, and may not be confused. When the ancient masters cite them, they too should be attributed accordingly: Jizang's 「論云得六萬三昧也」 tr. "the treatise says that he obtained sixty thousand samādhis"〔X24n0451 0342a01〕 is within his chapter on "Ever Weeping", tied to the preceding chapter; Zhanran's 「復令波崙得六萬三昧」 tr. "and again caused Sadāprarudita to obtain sixty thousand samādhis"〔T46n1912 0215a10〕 is likewise tied to the preceding chapter.

Fourth, the item-by-item attribution of the ten occurrences in Zhanran's Supporting Practice and Broad Resolution of Calming and Contemplation. All ten occurrences are summary citations that borrow the matter to explain a principle, none commenting on this chapter word by word; yet two of them bear directly on this chapter's doctrine, and they are recorded item by item. The first,〔T46n1912 0261c20〕, reads 「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。無生法即是佛」 tr. "Sadāprarudita saw the Buddha in the sky. Later he saw Dharmodgata, and then asked: From where does the Buddha come? He answered: Neither coming nor going is precisely the Buddha. The dharma of non-arising is precisely the Buddha"—this is a summary citation of this chapter's sūtra section, 「諸佛無所從來，去亦無所至」 tr. "the buddhas come from nowhere, and in going reach nowhere" and 「無生法無來無去，無生法即是佛」 tr. "the dharma of non-arising neither comes nor goes; the dharma of non-arising is precisely the Buddha" (the six Chinese characters 「無生法即是佛」 tr. "the dharma of non-arising is precisely the Buddha" are identical, character for character, with this treatise), which Zhanran uses to prove 「覺無生智即是於佛」 tr. "awakening to the knowledge of non-arising is precisely the Buddha"; it is one example of this chapter's meaning of the Dharma body entering the Tiantai gate of contemplation, and it enters the further resonances. The second,〔T46n1912 0214c29〕, reads 「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?"—Zhanran explicitly marks it 「論問」 tr. "the treatise asks", yet this question is not in this chapter but in the preceding chapter: the treatise section of Fascicle 97 of this treatise sets this question, and answers 「有人言：是生身菩薩……」 tr. "Someone says: he is a bodhisattva in a fleshly body …" and 「有人言：是菩薩是法性生身……若是生身，云何能令十方佛稱讚，而遣薩陀波崙令從受法，得六萬三昧？是故知是大菩薩變化身」 tr. "Someone says: this bodhisattva is one whose body is born of the Dharma-nature … if he were a fleshly body, how could he cause the buddhas of the ten directions to praise him, and send Sadāprarudita to receive the Dharma from him and obtain sixty thousand samādhis? Therefore know that he is the transformation body of a great bodhisattva"〔T25 0736b03〕—the question and answer cited by Zhanran correspond to this passage (his 「復令波崙得六萬三昧」 tr. "and again caused Sadāprarudita to obtain sixty thousand samādhis" also corresponds to this passage's 「得六萬三昧」 tr. "obtain sixty thousand samādhis"), so this item is tied not to this chapter but to the preceding chapter; it is attributed separately as it really is, not forcibly gathered in. The remaining eight occurrences (0154a04, 0154a06, 0154a21, 0214c27, 0276c25, 0277a01, 0277a03, 0403a10) all belong to narrative retellings of the scenery of the City of Many Fragrances, the seven years of walking and standing, and selling the body to provide the offerings, or borrow Dharmodgata as a simile for some other meaning (such as〔T46n1912 0403a10〕 「如曇無竭尚有果身名為果疾」 tr. "as Dharmodgata still has a fruit body, this is named the disease of the fruit"); they do not cite the text of this chapter, and are recorded without citation.

Fifth, links into the treasury (stable citation · soft citation). This chapter's meaning of the Dharma body in 「諸佛無所從來，去亦無所至」 tr. "the buddhas come from nowhere, and in going reach nowhere", the refuting and establishing in the unfindability of the Buddha sought in five ways, the division into the two bodies, the Dharma body and the form body, the ancient master's judgement that the two truths are the two bodies, the twenty-odd items of the marks of prajñā set against each other in ‘because dharmas are such-and-such, prajñā too is such-and-such’, and the meaning of not clinging to prajñā in 「如熱金雖好，不可手捉」 tr. "just as hot gold, though it is fine, cannot be held in the hand", are what the treatise-treasury of the account of the prajñā Dharma body and the account of the marks of prajñā is based on, settling in a stable citation〔T25n1509 曇無竭品·卷九十九至一百〕; the places where the Heart Sūtra, Diamond Sūtra, and Consciousness-Only volumes cite this treatise are not yet finalised, so they are cited softly, waiting until they are checked character by character and preserved. This belongs to the further resonances of the meaning of prajñā running down through the sūtras; recorded without judgement.

VIII. Witnesses and Editions

The base text of this chapter is Fascicles 99 to 100 of the Mahāprajñāpāramitā-upadeśa〔T25 0744c11–0753c28〕 (the main text of the chapter body begins from the chapter title〔T25 0744c11〕; Fascicle 99 ends with the fascicle-end title 「大智度論卷第九十九」 tr. "Fascicle 99 of the Mahāprajñāpāramitā-upadeśa ends here."〔T25 0750b17〕; Fascicle 100 begins from the continuing title〔T25 0750b20〕 and ends at 「阿難得聞持陀羅尼，又常親近世尊，故廣囑累」 tr. "Ānanda has obtained the dhāraṇī of hearing and retaining, and moreover is always close to the World-Honored One, therefore it is entrusted to him at length"〔T25 0753c26〕; the next chapter raises its title at 0753c28); the collation text for the sūtra explained is "Dharma-Esteeming", Chapter 89, of the Mahāprajñāpāramitā Sūtra〔T08 0421b24 起，訖 0423c21 前〕; the ancient-master commentary text for collation is Jizang's Commentary on the Larger Sūtra, "Dharma-Esteeming", Chapter 89 (X24n0451, covering this chapter at〔X24n0451 0342c20–0345a04〕, up to just before the latter point); Huiying's Commentary (X46n0791) lacks an explanation of this chapter, in Junzheng's Profound Meaning of the Four Mahāyāna Treatises (X46n0784) nothing is found, and the two Tiantai lines have ten summary citations (see Sections VI and VII). 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, together with the Korean Canon (K) and CBETA's collation. In this chapter no entries of the single-witness type of the Shōgozō B, the Korean Canon B, the Southern Canon, or the Northern Canon are seen; the negative result is recorded as it really is.

The layer of witnesses. The bulk of this chapter's collation notes consists of variant character forms and additions and omissions of single characters in the Ishiyama and Shōgozō texts (such as 「絃／弦」 tr. "string / string (variant form)", 「棍／枇」 tr. "plectrum / pi (a different character)", 「沮／爼」 tr. "obstruct / zu (a variant form)", 「渡／度」 tr. "cross / cross (variant form)", 「園／薗」 tr. "garden / garden (variant form)", 「搥／椎」 tr. "strike / mallet", 「邪／耶」 tr. "wrong / ye (a different character)"), while the four texts of the Song, Yuan, Ming, and Palace mostly have omissions or additions of characters of the same groups; the Palace edition alone brings out the different name 「說般若相品」 tr. "the chapter ‘Teaching the Marks of Prajñā’" in the two fascicle titles (see Section IV). The one-step-less marks at both ends of the chapter title (the Shōgozō and the Ishiyama) are likewise seen in Section IV.

The enumeration comma in the correct readings of the collation notes (four entries · a difference of the presentation layer · listed separately). The collation list of the working base text has an enumeration comma between the two characters of the correct reading in four entries, while the original wording of the Taishō collation notes lacks it; checked and confirmed entry by entry as follows:〔T25 0744c29〕 the list reads 「西海、南海」 tr. "the western sea, the southern sea", the original wording of the collation note reads 「西海南海【大】，南海西海【石】」 tr. "western sea southern sea (Taishō), southern sea western sea (Ishiyama)";〔T25 0748c14〕 the list reads 「坐、臥」 tr. "sitting, lying down", the original wording reads 「坐臥【大】，臥坐【石】」 tr. "sitting lying (Taishō), lying sitting (Ishiyama)";〔T25 0751a17〕 the list reads 「誦、讀」 tr. "recite, read", the original wording reads 「誦讀【大】，讀誦【宋】【元】【明】【宮】」 tr. "recite read (Taishō), read recite (Song, Yuan, Ming, Palace)";〔T25 0752b22〕 the list reads 「梵、釋」 tr. "Brahmā, Śakra", the original wording reads 「梵釋【大】，釋梵【聖】」 tr. "Brahmā Śakra (Taishō), Śakra Brahmā (Shōgozō)". The enumeration commas in all four places belong to the base text's main text (CBETA's editorial punctuation) and are absent from the correct readings of the collation notes; this is a difference in the presentation layer arising from the generation of the list, not a mismatch in the base text's wording. The four entries in the table below have been restored according to the original wording of the collation notes (without an enumeration comma), and are marked with each entry; the reading of the base text's main text is unchanged (the main text still reads 「西海、南海」 tr. "the western sea, the southern sea", 「坐、臥」 tr. "sitting, lying down", 「誦、讀」 tr. "recite, read", and 「梵、釋」 tr. "Brahmā, Śakra").

The CBETA emendation type (nine lines · seven places · with cross-sūtra citations). In this chapter the entries belonging to CBETA's modern collation layer number nine lines in all (spread over seven positions), and the parenthetical notes attached after their correct readings are the page numbers of the other texts or other sūtras on which CBETA's own collation relies, not variant readings of the character itself:〔T25 0746c08〕 「種」 tr. "kind" (following the Korean Canon, also citing the same passage of this treatise),〔T25 0748c16〕 「又」 tr. "again" (following the Korean Canon),〔T25 0750c17〕 「剛」 tr. "hard",〔T25 0751a01〕 「剛」 tr. "hard" (both places citing the corresponding position of the sūtra explained),〔T25 0752c23〕 「剛」 tr. "hard" (two lines, one citing the sūtra explained, one citing the Forest of Gems in the Garden of the Dharma),〔T25 0752c26〕 「剛」 tr. "hard" (two lines, both citing the region of Fascicle 21 of this treatise), and〔T25 0753c15〕 「者」 tr. "the one who" (following the Korean Canon)—the group 「鋼／剛」 tr. "steel / hard", six lines in all, is the largest group of this chapter's CBETA emendations: the base text reads 「鋼」 tr. "steel" while the other texts read 「剛」 tr. "hard", and CBETA follows the other texts. In addition, the entry at〔T25 0747c10〕 is a CBETA deletion of a character: its correct reading is empty (the base text 【大】 originally has the character 「門」 tr. "gate", the Song, Yuan, Ming, Palace, Shōgozō, and Ishiyama texts all lack it, and the Korean Canon reads 「間」 tr. "between"), and CBETA's own collation follows the other texts in deleting it, citing Fascicle 71 of this treatise as its basis—this entry has no character in the base text from which to form a window for character-by-character verification, so the mechanical entry-by-entry ledger check rests on two hundred and fifty entries, and this entry is placed in the manual list; it is marked as it really is, and is not an omission.

Twenty-one star collation entries (none across chapters · listed separately as a type). This chapter's star re-citation entries (the same variant reading recurring in the text and sharing one note) number twenty-one in all, marked with each entry in the table below. Checking entry by entry their target note numbers: the targets of all twenty-one entries fall within the range of this chapter itself, not one across chapters—differing from the cross-chapter type of Chapters 43 to 47; recorded as it really is. Their bulk is the item-by-item recurrence of single characters such as 「搥」 tr. "strike" (three occurrences sharing one note), 「剛」 tr. "hard" (three occurrences sharing one note), and 「邪」 tr. "wrong" (three occurrences sharing one note, including one at the chapter's end that points back to a note two pages earlier in Fascicle 100), and 「渡」 tr. "cross", 「沮」 tr. "obstruct", 「絃」 tr. "string", and 「棍」 tr. "plectrum"; none touches doctrine.

The general collation ledger (two hundred and fifty-one entries in full · in order of appearance in the base text). Below they are transcribed entry by entry according to the working base text, and checked line by line against the original wording of the base text's collation notes—this chapter's collation notes total two hundred and fifty-one entries, agreeing mechanically with the tool value of the working base text; of them one (〔T25 0747c10〕) is a CBETA deletion with no character to verify, so the mechanical entry-by-entry ledger check rests on two hundred and fifty entries, and that entry is placed in the manual list (see above). The entries are listed in full in order of their appearance in the base text, including the twenty-one star re-citation entries (each marked with its target note number and where the target lies), the nine lines of the CBETA emendation type, and the four entries restored without an enumeration comma (each marked). The readings of the variant texts are preserved side by side, while the main text still follows the reading of the current base text:

Collation entries (two hundred and fifty-one · in order of appearance in the base text · shared star notes marked with each entry)

• 〔T25 0744c11〕大智度論釋曇無竭品第八十九（卷第九十九）【大】｜大智度論卷第九十九釋曇無竭品第八十九上【宋】【元】｜大智度論卷第九十九釋曇無竭品第八十九之上【明】｜大智度論卷第九十九釋說般若相品品第八十九上【宮】｜大智度經論卷第九十九釋第八十八品上【聖】｜摩訶般若波羅蜜品第八十八曇無竭品九十九【石】
• 〔T25 0744c16〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0744c27〕於【大】｜水於【石】
• 〔T25 0744c29〕西海南海【大】｜南海西海【石】 (the original wording of the collation note's correct reading has no enumeration comma · the base text's main text reads 「西海、南海」 tr. "the western sea, the southern sea" · see Section VIII)
• 〔T25 0744c29〕耶【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0745a04〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0745a17〕諸【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0745a19〕是【大】｜是諸【聖】【石】
• 〔T25 0745a29〕皆【大】｜皆是【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0745b06〕絃【大】｜弦【宮】【石】
• 〔T25 0745b06〕棍【大】｜枇【聖】【石】
• 〔T25 0745b08〕絃【大】｜弦【宮】【石】 (star collation note · corresponding note (sharing the base text's note number 0745005) = 〔T25 0745b06〕 · a note shared at the same anchor within the chapter)
• 〔T25 0745b08〕不從柱出【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0745b08〕棍【大】｜枇【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0745006) = 〔T25 0745b06〕 · a note shared at the same anchor within the chapter)
• 〔T25 0745b13〕從【大】｜來【宋】【元】【明】【宮】
• 〔T25 0745b20〕我【大】｜我應【宋】【元】【明】【宮】｜我應【聖】｜我於【石】
• 〔T25 0745b20〕何【大】｜何以【石】
• 〔T25 0745b21〕使【大】｜便【石】
• 〔T25 0745b23〕故【大】｜故為【宋】【宮】
• 〔T25 0745b23〕諸【大】｜〔－〕【宋】【宮】
• 〔T25 0745b26〕三【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0745b26〕手【大】｜掌【元】【明】
• 〔T25 0745c26〕說【大】｜設【明】
• 〔T25 0745c27〕灑【大】｜灑掃【聖】【石】
• 〔T25 0745c27〕地【大】｜〔－〕【聖】【石】
• 〔T25 0745c29〕菩薩【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0746a05〕蔽【大】｜弊【石】
• 〔T25 0746a07〕行乃至【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0746a28〕石【大】｜碩【宋】【元】【宮】
• 〔T25 0746a29〕華【大】｜華已【元】【明】
• 〔T25 0746b06〕淨【大】｜得【宋】【元】【明】【宮】【聖】
• 〔T25 0746b07〕【論】【CB】｜〔－〕【大】｜【論】【元】【明】【石】
• 〔T25 0746b08〕法【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0746b16〕般若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0746b25〕若【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0746c02〕是【大】｜〔－〕【聖】
• 〔T25 0746c08〕種（K14n0549_p1483b17）（T25n1509_p0746c06-07）【CB】【麗-CB】｜應【大】
• 〔T25 0746c10〕是【大】｜時【宋】【元】【明】【宮】
• 〔T25 0746c15〕生【大】｜生離【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0746c15〕法【大】｜法拳【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0746c15〕答【大】｜問【宋】【元】【明】【宮】
• 〔T25 0746c21〕在【大】｜有【石】
• 〔T25 0746c25〕種【大】｜眾【明】
• 〔T25 0746c25〕佛【大】｜〔－〕【宋】【元】【明】【聖】【石】
• 〔T25 0746c26〕邪【大】｜耶【石】
• 〔T25 0746c28〕想【大】｜相【宋】【元】【明】【宮】【聖】
• 〔T25 0746c29〕邪【大】｜耶【石】 (star collation note · corresponding note (sharing the base text's note number 0746018) = 〔T25 0746c26〕 · a note shared at the same anchor within the chapter)
• 〔T25 0747a01〕邪【大】｜耶【石】 (star collation note · corresponding note (sharing the base text's note number 0746018) = 〔T25 0746c26〕 · a note shared at the same anchor within the chapter)
• 〔T25 0747a06〕如【大】｜如是【宋】【元】【明】【宮】｜如如【聖】【石】
• 〔T25 0747a10〕有【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0747a10〕名【大】｜中名【宋】【元】【明】【宮】
• 〔T25 0747a12〕所【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0747a15〕法【大】｜佛【石】
• 〔T25 0747a15〕如【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0747a16〕自【大】｜目【宋】【元】【明】【宮】
• 〔T25 0747a18〕法【大】｜法令苦樂【石】
• 〔T25 0747a23〕切【大】｜切種【聖】
• 〔T25 0747a29〕雖【大】｜〔－〕【石】
• 〔T25 0747b03〕信【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0747b06〕乃至【大】｜及【聖】【石】
• 〔T25 0747b11〕植【大】｜殖【聖】【石】
• 〔T25 0747b12〕必【大】｜〔－〕【石】
• 〔T25 0747b15〕墮【大】｜隨【明】
• 〔T25 0747b22〕心【大】｜意【宮】
• 〔T25 0747b29〕在【大】｜在於【石】
• 〔T25 0747c04〕懶【大】｜𭔔【石】
• 〔T25 0747c08〕懶【大】｜𭔔【聖】【石】
• 〔T25 0747c09〕能【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0747c10〕（T25n1509_p0711c23）【CB】｜門【大】｜間（K14n0549_p1485a03）【麗-CB】｜〔－〕【宋】【元】【明】【宮】【聖】【石】 (a deletion by CBETA's own collation: the correct reading is empty · the base text 【大】 reads 「門」 tr. "gate" · citing Fascicle 71 of this treatise as its basis · see Section VIII)
• 〔T25 0747c17〕絃【大】｜弦【宮】【石】
• 〔T25 0747c17〕棍【大】｜枇【宮】
• 〔T25 0747c28〕知【大】｜如【宋】【元】【明】【宮】
• 〔T25 0748a03〕文【大】｜曼【宋】【元】【明】【宮】
• 〔T25 0748a04〕供養【大】｜恭敬【宋】【元】【明】【宮】｜供敬【石】
• 〔T25 0748a10〕試【大】｜試試【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0748a21〕女【大】｜〔－〕【宋】【元】【明】【宮】【石】
• 〔T25 0748a22〕著【大】｜著迷【聖】【石】
• 〔T25 0748a23〕又【大】｜人【宋】【元】【明】【宮】
• 〔T25 0748a23〕女【大】｜女人【石】
• 〔T25 0748b02〕禮【大】｜體【宋】【元】【明】【宮】【聖】
• 〔T25 0748b07〕汝【大】｜女【聖】
• 〔T25 0748b09〕人【大】｜〔－〕【聖】【石】
• 〔T25 0748b23〕得【大】｜得得【聖】
• 〔T25 0748c07〕在【大】｜有【元】【明】
• 〔T25 0748c10〕定【大】｜空【宋】【元】【明】【宮】
• 〔T25 0748c13〕大【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0748c14〕坐臥【大】｜臥坐【石】 (the original wording of the collation note's correct reading has no enumeration comma · the base text's main text reads 「坐、臥」 tr. "sitting, lying down" · see Section VIII)
• 〔T25 0748c16〕又（K14n0549_p1486b19）【CB】【麗-CB】｜不【大】
• 〔T25 0748c18〕臥【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0748c21〕軟【大】｜濡【石】
• 〔T25 0748c24〕勤【大】｜脇【元】【明】【宮】
• 〔T25 0748c24〕脇【大】｜䯇【宋】【宮】｜勒【聖】【石】
• 〔T25 0748c25〕聞【大】｜間【宮】
• 〔T25 0749a07〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0749a11〕熟【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0749a15〕者【大】｜者說行【元】【明】
• 〔T25 0749a16〕觀【大】｜〔－〕【聖】【石】
• 〔T25 0749a18〕生【大】｜至【宋】【元】【明】【宮】
• 〔T25 0749a18〕但【大】｜但生【聖】
• 〔T25 0749a18〕一心【大】｜生一【宋】【元】【明】【宮】
• 〔T25 0749a22〕答【大】｜答波崙云【元】【明】
• 〔T25 0749a23〕知【大】｜知復【石】
• 〔T25 0749a23〕時【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0749a24〕文【大】｜牟【石】
• 〔T25 0749a29〕愛【大】｜受【宮】
• 〔T25 0749b03〕褥【大】｜蓐【宮】【石】
• 〔T25 0749b04〕座【大】｜〔－〕【聖】【石】
• 〔T25 0749b05〕蔽【大】｜𦿔【石】
• 〔T25 0749b06〕劣【大】｜少【聖】
• 〔T25 0749b11〕蔽【大】｜𦿔【石】 (star collation note · corresponding note (sharing the base text's note number 0749015) = 〔T25 0749b05〕 · a note shared at the same anchor within the chapter)
• 〔T25 0749b11〕沮【大】｜爼【石】
• 〔T25 0749b12〕沮【大】｜爼【石】 (star collation note · corresponding note (sharing the base text's note number 0749017) = 〔T25 0749b11〕 · a note shared at the same anchor within the chapter)
• 〔T25 0749b27〕沮【大】｜爼【石】 (star collation note · corresponding note (sharing the base text's note number 0749017) = 〔T25 0749b11〕 · a note shared at the same anchor within the chapter)
• 〔T25 0749b27〕壞【大】｜〔－〕【聖】【石】
• 〔T25 0749c05〕長【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0749c11〕如【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0749c11〕亦【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0749c13〕愁【大】｜惱【宋】【元】【明】【宮】【聖】
• 〔T25 0749c13〕以【大】｜如【聖】
• 〔T25 0749c14〕者【大】｜〔－〕【石】
• 〔T25 0749c15〕養【大】｜敬【石】
• 〔T25 0749c28〕多【大】｜名【石】
• 〔T25 0749c29〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0750a06〕以【大】｜〔－〕【聖】
• 〔T25 0750a09〕眾【大】｜眾生【石】
• 〔T25 0750a12〕如【大】｜有【宋】【元】【明】【宮】
• 〔T25 0750a13〕三昧【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0750a13〕犍【大】｜揵【宋】【元】【明】【宮】
• 〔T25 0750a13〕搥【大】｜椎【元】【明】【聖】【石】
• 〔T25 0750a14〕入【大】｜入定【聖】【石】
• 〔T25 0750a14〕懅【大】｜遽【聖】
• 〔T25 0750a15〕搥【大】｜椎【元】【明】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0750006) = 〔T25 0750a13〕 · a note shared at the same anchor within the chapter)
• 〔T25 0750a16〕搥【大】｜椎【元】【明】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0750006) = 〔T25 0750a13〕 · a note shared at the same anchor within the chapter)
• 〔T25 0750a17〕搥【大】｜椎【元】【明】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0750006) = 〔T25 0750a13〕 · a note shared at the same anchor within the chapter)
• 〔T25 0750b08〕問曰【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0750b08〕曰【大】｜〔－〕【石】
• 〔T25 0750b08〕第【大】｜事【宮】
• 〔T25 0750b08〕禪【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0750b09〕答曰【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0750b09〕曰【大】｜〔－〕【石】
• 〔T25 0750b14〕大【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0750b14〕樂【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0750b15〕覺【大】｜興【石】
• 〔T25 0750b17〕論【大】｜論釋【宋】【元】｜經論【聖】｜經【石】
• 〔T25 0750b20〕大智度論釋曇無竭品第八十九（卷第一百）【大】｜大智度論卷第一百釋曇無竭品第八十九下【宋】【元】｜大智度論卷第一百釋曇無竭品第八十九之下【明】｜大智度論卷第一百釋說般若相品第八十九下【宮】｜大智度經論卷第一百釋第八十八品下訖第八十八品【聖】｜摩訶般若波羅蜜品第八十八之二，一百【石】
• 〔T25 0750b25〕【經】【大】｜〔－〕【宋】【宮】【聖】
• 〔T25 0750b28〕菩薩【大】｜〔－〕【聖】
• 〔T25 0750b29〕受【大】｜聽【聖】
• 〔T25 0750c17〕剛（T08n0223_p0423b15）【CB】｜鋼【大】｜剛【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0750c24〕座上【大】｜坐處【宋】【元】【明】【宮】【聖】
• 〔T25 0751a01〕剛（T08n0223_p0423b15）【CB】｜鋼【大】｜剛【宋】【元】【明】【宮】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0750023) = 〔T25 0750c17〕 · a note shared at the same anchor within the chapter)
• 〔T25 0751a05〕貌【大】｜狠【聖】【石】
• 〔T25 0751a06〕是【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0751a06〕方【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0751a07〕恒【大】｜洹【明】
• 〔T25 0751a08〕貌【大】｜狼【聖】｜狠【石】
• 〔T25 0751a11〕土【大】｜國【聖】【石】
• 〔T25 0751a13〕土【大】｜國【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0751006) = 〔T25 0751a11〕 · a note shared at the same anchor within the chapter)
• 〔T25 0751a16〕欲【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0751a17〕是【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0751a17〕誦讀【大】｜讀誦【宋】【元】【明】【宮】 (the original wording of the collation note's correct reading has no enumeration comma · the base text's main text reads 「誦、讀」 tr. "recite, read" · see Section VIII)
• 〔T25 0751a18〕為【大】｜為他【聖】【石】
• 〔T25 0751a19〕妓【大】｜伎【宋】【宮】【聖】
• 〔T25 0751a22〕【論】【大】｜〔－〕【宋】【宮】
• 〔T25 0751a23〕菩薩【大】｜〔－〕【聖】【石】
• 〔T25 0751b08〕性自【大】｜〔－〕【宋】【元】【明】【宮】｜自【聖】【石】
• 〔T25 0751b10〕初【大】｜有初【宋】【元】【明】【宮】
• 〔T25 0751b11〕波羅蜜【大】｜〔－〕【聖】【石】
• 〔T25 0751b18〕等【大】｜〔－〕【宋】【元】【明】【宮】【聖】【石】
• 〔T25 0751c09〕空【大】｜空空【宋】【元】【明】【宮】
• 〔T25 0751c10〕能【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0751c10〕能【大】｜〔－〕【宋】【元】【明】【宮】 (star collation note · corresponding note (sharing the base text's note number 0751019) = 〔T25 0751c10〕 · a note shared at the same anchor within the chapter)
• 〔T25 0751c13〕念【大】｜命【石】
• 〔T25 0751c16〕或【大】｜惑【聖】
• 〔T25 0751c20〕中【大】｜〔－〕【石】
• 〔T25 0751c20〕心【大】｜必【石】
• 〔T25 0751c21〕法忍【大】｜忍法【宋】【元】【明】【宮】
• 〔T25 0751c29〕真【大】｜其【宋】【元】【明】【宮】
• 〔T25 0752a04〕煮【大】｜𭧶【石】
• 〔T25 0752a04〕蜜【大】｜密【聖】
• 〔T25 0752a16〕是【大】｜邊【石】
• 〔T25 0752a16〕聞【大】｜開【石】
• 〔T25 0752a27〕有【大】｜百【宋】【元】【明】【宮】
• 〔T25 0752a28〕渡【大】｜度【聖】【石】
• 〔T25 0752b01〕渡【大】｜度【宋】【元】【明】【宮】【石】
• 〔T25 0752b02〕二【大】｜四【聖】【石】
• 〔T25 0752b03〕海【大】｜海水【聖】
• 〔T25 0752b03〕力【大】｜力故【聖】
• 〔T25 0752b03〕渡【大】｜度【石】
• 〔T25 0752b04〕渡【大】｜度【石】 (star collation note · corresponding note (sharing the base text's note number 0752011) = 〔T25 0752b03〕 · a note shared at the same anchor within the chapter)
• 〔T25 0752b04〕度【大】｜渡【聖】【宮】
• 〔T25 0752b06〕渡【大】｜度【石】 (star collation note · corresponding note (sharing the base text's note number 0752011) = 〔T25 0752b03〕 · a note shared at the same anchor within the chapter)
• 〔T25 0752b07〕邪【大】｜耶【聖】【石】
• 〔T25 0752b08〕度【大】｜渡【宋】【元】【明】【宮】
• 〔T25 0752b09〕言【大】｜言雜色【聖】【石】
• 〔T25 0752b11〕頗梨【大】｜玻𭹳【宋】【元】【明】【宮】
• 〔T25 0752b12〕諸【大】｜〔－〕【聖】
• 〔T25 0752b12〕婆【大】｜波【聖】
• 〔T25 0752b13〕匝【大】｜迊【石】
• 〔T25 0752b14〕為【大】｜為喜【石】
• 〔T25 0752b16〕園【大】｜薗【聖】【石】
• 〔T25 0752b20〕二十【大】｜廿【聖】【石】
• 〔T25 0752b21〕雜【大】｜襍【明】
• 〔T25 0752b22〕輪【大】｜輪聖【聖】【石】
• 〔T25 0752b22〕梵釋【大】｜釋梵【聖】 (the original wording of the collation note's correct reading has no enumeration comma · the base text's main text reads 「梵、釋」 tr. "Brahmā, Śakra" · see Section VIII)
• 〔T25 0752b27〕佛【大】｜佛諸【聖】【石】
• 〔T25 0752b28〕等【大】｜第一【宋】【元】【明】【宮】
• 〔T25 0752c02〕山【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0752c03〕善【大】｜諸【聖】
• 〔T25 0752c05〕邪【大】｜耶【聖】
• 〔T25 0752c07〕園【大】｜薗【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0752021) = 〔T25 0752b16〕 · a note shared at the same anchor within the chapter)
• 〔T25 0752c08〕園【大】｜薗【石】
• 〔T25 0752c09〕鳥【大】｜生【聖】【石】
• 〔T25 0752c11〕相【大】｜〔－〕【石】
• 〔T25 0752c14〕等【大】｜〔－〕【聖】
• 〔T25 0752c17〕裂【大】｜列【石】
• 〔T25 0752c23〕剛（T08n0223_p0423b15）【CB】｜鋼【大】｜剛【宮】【聖】【石】
• 〔T25 0752c23〕剛（T53n2121_p0014a18）【CB】｜鋼【大】｜剛【宮】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0752036) = 〔T25 0752c23〕 · a note shared at the same anchor within the chapter)
• 〔T25 0752c24〕摧【大】｜磪【石】
• 〔T25 0752c26〕剛（T25n1509_p0219b21）【CB】｜鋼【大】｜剛【宮】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0752036) = 〔T25 0752c23〕 · a note shared at the same anchor within the chapter)
• 〔T25 0752c26〕剛（T25n1509_p0219b21）【CB】｜鋼【大】｜剛【宮】【聖】【石】 (star collation note · corresponding note (sharing the base text's note number 0752036) = 〔T25 0752c23〕 · a note shared at the same anchor within the chapter)
• 〔T25 0753a06〕無因緣【大】｜因無有緣【宋】【元】【明】【宮】
• 〔T25 0753a07〕性【大】｜自性【宋】【元】【明】【宮】
• 〔T25 0753a12〕波羅蜜【大】｜〔－〕【聖】
• 〔T25 0753a14〕因【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0753a14〕因【大】｜〔－〕【宋】【元】【明】【宮】 (star collation note · corresponding note (sharing the base text's note number 0753004) = 〔T25 0753a14〕 · a note shared at the same anchor within the chapter)
• 〔T25 0753a15〕故【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0753a20〕智【大】｜知【宋】【元】【明】【宮】
• 〔T25 0753a23〕我【大】｜〔－〕【宋】【元】【明】【宮】
• 〔T25 0753a25〕空【大】｜虛【聖】
• 〔T25 0753a27〕門分別【大】｜分別門【宋】【元】【明】【宮】【聖】｜分別等門【石】
• 〔T25 0753b08〕今【大】｜令【聖】
• 〔T25 0753b10〕波羅蜜【大】｜〔－〕【聖】
• 〔T25 0753b11〕至【大】｜〔－〕【石】
• 〔T25 0753b21〕今【大】｜令【明】
• 〔T25 0753b29〕若【大】｜若波羅蜜【聖】【石】
• 〔T25 0753c01〕貌【大】｜狼【聖】｜狠【石】
• 〔T25 0753c01〕若【大】｜若波羅蜜【宋】【元】【明】【宮】
• 〔T25 0753c11〕土【大】｜國【聖】【石】
• 〔T25 0753c12〕土【大】｜佛國【聖】【石】
• 〔T25 0753c13〕豪【大】｜高【聖】
• 〔T25 0753c14〕大【大】｜〔－〕【聖】
• 〔T25 0753c15〕者（K14n0549_p1493c06）【CB】【麗-CB】｜若【大】
• 〔T25 0753c15〕菩薩【大】｜〔－〕【聖】【石】
• 〔T25 0753c17〕等【大】｜〔－〕【宋】【元】【明】【宮】【聖】
• 〔T25 0753c18〕邪【大】｜耶【聖】 (star collation note · corresponding note (sharing the base text's note number 0752030) = 〔T25 0752c05〕 · a note shared at the same anchor within the chapter)
• 〔T25 0753c21〕藐【大】｜𦴭【聖】
• 〔T25 0753c22〕忍法【大】｜法忍【石】
• 〔T25 0753c24〕妓【大】｜伎【宋】【宮】【聖】
• 〔T25 0753c27〕常【大】｜當【宮】
• 〔T25 0753c27〕累【大】｜累釋八十八品竟【石】

The above two hundred and fifty-one entries agree mechanically with the number of anchored collation notes of the working base text; the targets of the star collation notes have been marked with each entry (all twenty-one within the chapter, with no cross-chapter target). The several entries bearing on the chapter name and the fascicle titles (the chapter title〔T25 0744c11〕, the end-title of Fascicle 99〔T25 0750b17〕, the continuing title of Fascicle 100〔T25 0750b20〕, and the chapter's end〔T25 0753c27〕) have been listed separately in Section IV, and collated in both directions against the sūtra explained and the ancient-master commentary (Sections IV and VI).

Witness statistics for the sūtra explained (not unfolded · recorded as a gap to be filled). The item-by-item statistics of the collation witnesses on the side of the sūtra explained, "Dharma-Esteeming", Chapter 89, within the range of comparative reading for this chapter (from〔T08 0421b24〕 up to before the next chapter's title) are not unfolded in this section (only the correspondence of the chapter title and of the five strings of the comparison group has been checked character by character; see Section IV); it is recorded truthfully that they are not unfolded, they are handed over for later supplementary checking, and no estimated value is used to fill the count.