金剛般若波羅蜜經 分十四 離相寂滅分

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1 · Placement in the Sectioning Schemes (beyond marks · forbearance · dense “is-not” → registers 3 · 6 weighted)

Sectioning scheme	Placement of this division
Zhaoming 32 divisions	Division 14, Beyond Marks, the Peace of Cessation (離相寂滅分)
Shi Huijing §17 two-part	First half (emptiness of beings · breaking the four marks · the affliction-hindrance; beyond marks fulfilling forbearance, arousing the mind without the four marks)
Dao’an’s three-part schema	Main-teaching division · after the merit-weighing of keeping the sūtra, making plain beyond-marks fulfilling forbearance
Asaṅga’s eighteen abodes, T1510	Spans two abodes: the fourth abode, wishing to gain the Dharma-body · the verbal Dharma-body (the weeping-gives-rise-to-the-real-mark passage, 「為欲得此法身故，經言『世尊！頗有眾生，於未來世』」[0757b26–27]) → the thirteenth abode, bearing suffering (the forbearance passage, 「為忍苦故，經言『若如來忍波羅蜜』」[0757b11–13·0757c17–18]); the eight-abode collation gathers both under the abode of being free of hindrance (the remaining twelve kinds) [0758c03] (bearing-suffering = the ninth hindrance, 「為離不能忍苦故」, Kuiji [0141b27–c01])
Vasubandhu’s twenty-seven doubts, T1511/T1513	The continuation of “keeping-the-sūtra merit surpasses body-relinquishing merit” (the weeping-gives-rise-to-the-real-mark passage, treatise-verse 「苦身勝於彼，希有及上義」T1511 0787b24) → the doubt of “ascetic conduct, the fruit of suffering” (the forbearance passage: if relinquishing the body is already a fruit of suffering with inferior merit, then a bodhisattva’s ascetic conduct for the Dharma — does it not too win a fruit of suffering? Answered: because he can bear it, it is named a surpassing matter, T1511 0788a05–09／T1513 0879a09–13)
Jizang (Three-Treatise), T1699	“『我相即是非相』者……若依論釋者，此明人、法兩空” [0114c25–0115a07]; the forbearance passage “『須菩提！忍辱』下，第二、釋疑念也” [0115b03–04]
Zhiyi (Tiantai), T1698	The weeping passage “『若復有人得聞』下，第二、餘人能信” [0079c22–0080a01]; the forbearance passage “『忍辱』下，第三、明般若功用無所有” [0080a23–25]
Kuiji (Yogācāra), T1700	The weeping-gives-rise-to-the-real-mark passage “述曰，此第二文也。謂有聞經生信心者，當來定得無分別智” [0140a10–12]; the forbearance passage “述曰，世親云上來大文第二段竟，自下第三段文第四校量，於中初、釋疑，次、正校量” [0140c14–16]

Sense of beyond-marks · forbearance: this division turns from “hearing the sūtra giving rise to faith” to “beyond marks fulfilling forbearance.” The former passage (weeping-gives-rise-to-the-real-mark) carries on the foregoing division’s “keeping-the-sūtra merit surpasses body-relinquishing merit” — Subhūti, deeply grasping the sense, weeps for sorrow, and says that hearing the sūtra “pure faith gives rise to the real-mark,” and that “the real-mark is just no-mark” (the “is-not” applied to the real-mark) · “without the four marks · beyond all marks, one is just called the Buddhas” (the settled line of beyond-marks-becoming-Buddha). The latter passage (forbearance) the Buddha confirms with “no startle, no fright, no fear,” raises “the first pāramitā · the forbearance-pāramitā that is-not the pāramitā,” cites King Kali’s cutting of his body (the forbearance of one body) · five hundred lives as the forbearance-seer (the forbearance of many lives) in witness, displaying that he practised ascetic conduct of old without the four marks, hence without anger or hatred, and exhorts the bodhisattva to “give rise to the awakening-mind beyond all marks,” to “give rise to a mind that abides nowhere.” The three ancient masters alike judge the forbearance passage to be “resolving a doubt” (if relinquishing the body is already a fruit of suffering with inferior merit, does a bodhisattva’s ascetic conduct not too win a fruit of suffering? Answered: because he bears it, being beyond the self-mark, it is surpassing; see register 4). This division’s “is-not” appears five times (real-mark · first pāramitā · forbearance-pāramitā · all marks · all beings, see register 3); the forbearance-seer · King Kali are the simile of attesting-cause (see register 6).

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2 · Collation of the Variant Translations (six Chinese versions · the real-mark and forbearance passages)

Key clauses: pure faith gives rise to the real-mark (real-perception) / the real-mark is-not mark / beyond all marks is just called the Buddhas / the first pāramitā is-not / the forbearance-pāramitā is-not / King Kali cuts the body · without the four marks / five hundred lives as the forbearance-seer / arousing the mind beyond all marks · the mind that abides nowhere / the speaker of truth, the speaker of the real / this dharma without reality, without falsity / the entering-darkness · eyed-by-daylight simile

Version	The real-mark and forbearance passages (verbatim excerpt)	[loc]
Kumārajīva T235 (root)	「世尊！若復有人得聞是經，信心清淨，則生實相，當知是人，成就第一希有功德。世尊！是實相者，則是非相，是故如來說名實相。」……「此人無我相、人相、眾生相、壽者相。所以者何？我相即是非相，人相、眾生相、壽者相即是非相。何以故？離一切諸相，則名諸佛。」……「如來說第一波羅蜜，非第一波羅蜜，是名第一波羅蜜。須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我於爾時，無我相、無人相、無眾生相、無壽者相。……又念過去於五百世作忍辱仙人……是故，須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心……應生無所住心。若心有住，則為非住。……如來是真語者、實語者、如語者、不誑語者、不異語者。……如來所得法，此法無實無虛。……若菩薩心住於法而行布施，如人入闇，則無所見；若菩薩心不住法而行布施，如人有目，日光明照，見種種色。」	0750b01–c03
Bodhiruci T236	……「信心清淨，則生實相，當知是名成就第一希有功德。世尊！是實相者則是非相。是故如來說名實相、實相。」……「我相，即是非相；人相、眾生相、壽者相，即是非相。何以故？離一切諸相，則名諸佛。」……「如來說第一波羅蜜，非第一波羅蜜。如來說第一波羅蜜者，彼無量諸佛亦說波羅蜜，是名第一波羅蜜。」「須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體。我於爾時，無我相、無眾生相、無人相、無壽者相，無相，亦非無相。……又念過去於五百世，作忍辱仙人……」……「如來是真語者、實語者、如語者、不異語者。須菩提！如來所得法，所說法，無實無妄語。」「須菩提！譬如有人入闇，則無所見……譬如人有目，夜分已盡，日光明照，見種種色……」	0754b16–c20
Paramārtha T237	……「聞說經時，能生實想。世尊！是實想者，實非有想，是故如來說名實想、說名實想。」……「我想、眾生想、壽者想、受者想，即是非想。何以故？諸佛世尊，解脫諸想盡無餘故。」……「此波羅蜜，如來所說，無量諸佛亦如是說，是故說名第一波羅蜜。」「復次，須菩提！如來忍辱波羅蜜，即非波羅蜜。何以故？須菩提！昔時我為迦陵伽王斬斫身體，骨肉雖碎。我於爾時，無有我想、眾生想、壽者想、受者想，無想非無想。……我憶過去五百生，作大僊人，名曰說忍……」……「如來說實、說諦、說如、說非虛妄。……是法如來所覺，是法如來所說，是法非實非虛。」「須菩提！譬如有人，在於盲暗，如是當知菩薩墮相，行墮相施。須菩提！如人有目，夜已曉，晝日光照，見種種色……」	0763c14–0764a26
Dharmagupta T238	……「若此，世尊！實想；彼如是，非想；彼故，如來說實想、實想者。」……「若彼，世尊！我想，彼如是非想……」……「若如來忍彼岸到，彼如是非彼岸到。彼何所因？此時我，善實！惡王分別分肉割斷，不時我彼中時我想，若眾生想，若壽想，若人想，若不我有想非想有。……念知我，善實！過去世五百生，若我忍語仙人有……」……「真語，善實！如來，實語如來，不異語如來，如語如來，非不如語如來。」「若如來法證覺說，若思惟，若不彼中實不妄。譬如，善實！丈夫闇舍入，不一亦見。……譬如，善實！眼者丈夫，顯明夜月出，種種色見……」	0768c20–0769b01
Xuanzang T220⑨	……「若諸有情聞說如是甚深經典生真實想，當知成就最勝希有。何以故？世尊！諸真實想真實想者，如來說為非想，是故如來說名真實想真實想。」……「如來說最勝波羅蜜多即非波羅蜜多，是故如來說名最勝波羅蜜多。」「復次，善現！如來說忍辱波羅蜜多即非波羅蜜多，是故如來說名忍辱波羅蜜多。何以故？善現！我昔過去世曾為羯利王斷支節肉，我於爾時都無我想、或有情想、或命者想、或士夫想、或補特伽羅想、或意生想、或摩納婆想、或作者想、或受者想，我於爾時都無有想亦非無想。……我憶過去五百生中，曾為自號忍辱仙人……」……「如來是實語者、諦語者、如語者、不異語者。」「如來現前等所證法、或所說法、或所思法，即於其中非諦非妄。善現！譬如士夫入於闇室，都無所見……譬如明眼士夫過夜曉已，日光出時見種種色……」	0982b06–0983a03
Yijing T239	……「若復有人，聞說是經生實想者，當知是人最上希有。世尊！此實想者，即非實想，是故如來說名實想、實想。」……「我想、眾生想、壽者想、更求趣想，即是非想。所以者何？諸佛世尊離諸想故。」……「此最勝波羅蜜多，是如來所說諸波羅蜜多。如來說者，即是無邊佛所宣說，是故名為最勝波羅蜜多。」「妙生！如來說忍辱波羅蜜多，即非忍辱波羅蜜多。何以故？如我昔為羯陵伽王割截支體時，無我想、眾生想、壽者想、更求趣想。我無是想，亦非無想。……又念過去於五百世，作忍辱仙人……」……「如來是實語者，如語者，不誑語者，不異語者。」「如來所證法及所說法，此即非實非妄。妙生！若菩薩心住於事而行布施，如人入闇，則無所見。若不住事而行布施，如人有目，日光明照，見種種色……」	0773b10–c11

What the variants turn on:

• 「實相／實想」: Kumārajīva and Bodhiruci give 「實相」 (Kumārajīva 「則生實相……是實相者，則是非相」[0750b01–b03], Bodhiruci 「則生實相……是實相者則是非相……說名實相、實相」[0754b17–b19]); Paramārtha, Dharmagupta, Xuanzang, Yijing give 「實想」／「真實想」 (Paramārtha 「能生實想……是實想者，實非有想」[0763c20–c21], Xuanzang 「生真實想……諸真實想真實想者，如來說為非想」[0982b06–b08], Yijing 「生實想者……此實想者，即非實想」[0773b10–b11], Dharmagupta 「實想……非想」[0768c20–c21]). The split between mark (lakṣaṇa) / perception (saṃjñā) is the same textual fingerprint as division 8’s 「福德／福德聚」 and division 3’s 「四相／四想」 — Kumārajīva takes “real-mark” (the mark of no-mark, the first-principle mark), the Able-to-Cut lineage takes “real-perception (saṃjñā)” (the discriminating perception arisen upon the sūtra, dispelled as no-perception); Vasubandhu-Yijing marks directly that 「我等想非想，明我、法二無性智」 (T1513 0878c24–26, see register 4).
• 「離一切諸相則名諸佛」: Kumārajīva 「離一切諸相，則名諸佛」[0750b09], Bodhiruci 「離一切諸相，則名諸佛」[0754b24–b25] — only Kumārajīva and Bodhiruci have this settled line; Paramārtha gives 「諸佛世尊，解脫諸想盡無餘故」[0763c26–c27], Yijing 「諸佛世尊離諸想故」[0773b16–b17]; Xuanzang has no corresponding clause “beyond all marks is just called the Buddhas” here (its text stops at “the four marks are no-perception”), and Dharmagupta gives 「我想，彼如是非」[0768c27] without erecting the “beyond-marks named the Buddha” line. The presence or absence of “beyond-marks named Buddha” hangs on how plainly Kumārajīva’s transmission brings out the single sense “no-mark = the Buddhas” (Jizang 「離一切諸相名為諸佛」[0115a12], Zhiyi 「相盡解極即是為佛」[0080a16], see register 4).
• The translation of “King Kali”: Kumārajīva, Bodhiruci give 「歌利王」[0750b15]／[0754c02]; Paramārtha 「迦陵伽王」[0764a06]; Xuanzang 「羯利王」[0982c02]; Yijing 「羯陵伽王」[0773b23–b24]; Dharmagupta 「惡王」 (sense-rendering) [0769a08]. Treatise source: Asaṅga gives 「迦利王」[0762c25·c28]. The Taishō collation-note marks its Sanskrit Kaīṅga at Kumārajīva’s text (T235 endnote). Glosses of the name: Jizang 「歌利王即是陳如本身，昔曾害仙人」[0115c01–c02], Zhiyi 「此云惡生王」[0080b03], Kuiji 「亦云苦楚，多行楚毒故」[0141a11–a12].
• The translation of “the forbearance-seer”: Kumārajīva, Bodhiruci, Xuanzang, Yijing give 「忍辱仙人」[0750b19]／[0754c07]／[0982c10]／[0773b27]; Paramārtha 「大僊人，名曰說忍」[0764a11]; Dharmagupta 「忍語仙人」[0769a13]; Asaṅga 「忍辱仙人」[0762c29].
• 「無相亦非無相」: Kumārajīva lacks this clause (stopping at “without the four marks”); Bodhiruci 「無相，亦非無相」[0754c03–c04], Paramārtha 「無想非無想」[0764a08], Dharmagupta 「不我有想非想有」[0769a10], Xuanzang 「都無有想亦非無想」[0982c05–c06], Yijing 「我無是想，亦非無想」[0773b25] — all five supply the clause “nor no-mark / nor no-perception.” Vasubandhu judges this to “show the correspondence of the compassionate mind” (T1511 0788b07–b09 「不但無苦，及有樂，以有慈悲故……無相亦非無相」), and Yijing judges “the no-perception here shows perception in correspondence with the compassionate mind” (T1513 0879a26–a27), see register 4.
• The four / five “sayings” of “the speaker of truth”: Kumārajīva gives five sayings 「真語者、實語者、如語者、不誑語者、不異語者」[0750b27–b28]; Bodhiruci four sayings 「真語者、實語者、如語者、不異語者」[0754c15–c16] (lacking 「不誑」); Xuanzang 「實語者、諦語者、如語者、不異語者」[0982c24]; Yijing 「實語者、如語者、不誑語者、不異語者」[0773c06–c07]; Paramārtha analyzes it as 「說實、說諦、說如、說非虛妄」[0764a21]; Dharmagupta 「真語如來、實語如來、不異語如來、如語如來、非不如語如來」[0769a25–a26]. Vasubandhu judges “the four true sayings” (four object-domains: real wisdom · the lesser vehicle · the great vehicle · prophecy, T1511 0788c18–0789a03／T1513 0879c06–c14, see register 4) — most ancient masters here read the several sayings as four sayings for four domains, with Kumārajīva’s five sayings gathering them in.
• 「此法無實無虛」: Kumārajīva 「此法無實無虛」[0750b28–b29]; Bodhiruci 「無實無妄語」[0754c16–c17]; Paramārtha 「是法非實非虛」[0764a22–a23]; Dharmagupta 「不彼中實不妄」[0769a27–a28]; Xuanzang 「非諦非妄」[0982c26]; Yijing 「此即非實非妄」[0773c08]. Vasubandhu judges “not gained, hence not real · accorded with, hence not false” (no substance beneath the words, hence not real; by according with it, hence not false, T1513 0879c21–c26), see register 4.

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3 · “Is-Not” and the Three Natures (the eye · this division’s dense “is-not” · weighted)

This division’s “is-not” appears five times: real-mark [0750b03] · first pāramitā [0750b12–b13] · forbearance-pāramitā [0750b13–b14] · all marks [0750b25–b26] · all beings [0750b26–b27]. Beyond Marks, the Peace of Cessation is one of the dense “is-not” divisions (together with division 13), so register 3 is weighted.

“Is-not” one (real-mark — is-not mark — is called real-mark) [0750b02–b03] mapping the three natures:

• 實相 (X) is the other-dependent — the real-perception arisen from hearing the sūtra, the mark of faith arisen upon the teaching (Kuiji: 「謂有聞經生信心者，當來定得無分別智」[0140a11–a12]).
• 即是非相 dispels the wholly-imagined — not the differentiated mark grasped by deluded discrimination (Kuiji: 「『即是非相』者，謂則非是虛妄分別所執差別之相」[0140a17–a18]).
• 是名實相 sets up the perfectly-accomplished — no-mark as mark, the mark without delusion (Kuiji: 「『是實相』者，謂無相為相也……『說名實相』者，謂無虛妄之相，說名實相也」[0140a16–a19]; Zhiyi: 「以無相為實相」[0080a02]). Vasubandhu-Yijing reads 「我等想非想」 directly as the wisdom of the two no-natures of self and dharma (T1513 0878c24–c26).

“Is-not” two · three (first pāramitā · forbearance-pāramitā — is-not — is called) [0750b12–b14] mapping the three natures:

• 第一波羅蜜／忍辱波羅蜜 (X) is the other-dependent — the speakable, practicable matter of the pāramitā (Kuiji 「忍辱波羅蜜者，謂十方佛同得故，或求慧行之忍辱也」[0141a01–a03]).
• 即非 dispels the wholly-imagined — not what others gain, not a forbearance of relinquishing-the-body-with-gain (Jizang 「『非忍辱』者，非是有得捨身忍辱也。又非忍辱者，此無所得忍不可稱量也」[0115b22–b23]; Kuiji 「『如來說非』者，非是餘人所得故，或非求慧行故，不名波羅蜜也」[0141a03–a05]).
• 是名 sets up the perfectly-accomplished — the first · no-gain forbearance gained by the Buddha alone (Kuiji 「『是名第一波羅蜜』者，唯佛所得也」[0140c11]; Vasubandhu 「彼岸功德不可量……為得第一法」T1511 0788b03–b06).

“Is-not” four · five (all marks · all beings — are-not marks · are-not beings) [0750b25–b27] mapping the three natures:

• 一切諸相·一切眾生 (X) is the other-dependent — the deluded mark, the nominally-designated beings of the five aggregates (Kuiji 「說『一切諸相』者，謂虛妄相」[0141b22]; 「說一切眾生者，謂所執實眾生」[0141b25]).
• 即是非相·則非眾生 both dispels the wholly-imagined and sets up the perfectly-accomplished — no real mark · no real beings (Kuiji 「『即是非相』者，謂無實相，虛妄本空故」[0141b22–b23]; Vasubandhu 「五陰無眾生體，以無實故。如是明法無我、人無我」T1511 0788c07–c08).

The eye of this division (beyond marks, the peace of cessation): 「離一切諸相則名諸佛」[0750b09] — to be beyond marks is the consummation of dispelling the wholly-imagined; when marks are exhausted the perfectly-accomplished is manifest, hence one is called the Buddhas (Jizang 「無一切相則是無所得，無所得名為涅槃，名為諸佛」[0115a14–a16]; Zhiyi 「相盡解極即是為佛，能離有無畢竟常住」[0080a16–a17]; Kuiji 「既除分別之相，妄想生死都無，則名諸佛」[0140b08–b09]). The “breaking the four marks · the emptiness of self” of the first half (from division 1) shows here, in the position of forbearance, its event of cultivation-and-realization — beyond marks fulfilling forbearance, without anger or hatred — for forbearance is just the beyond-marks practice of “without a self-mark, whom then to anger” (see register 6). For this “is-not” mapping the three natures: see Shi Huijing’s The Three-Part “Is-Not” Formula Mapping the Yogācāra Three Natures (S5-P01); this division is its dense fivefold instance at the position of beyond-marks · forbearance.

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4 · Variant Readings of the Ancient Masters (ascetic conduct borne · the four true sayings · the three forbearances · weighted · by school)

Core, weighted — Vasubandhu’s Vajracchedikā treatise, the two forbearance verses (able-to-bear ascetic conduct · the four kinds of true speech), both recensions present: Vasubandhu glosses the forbearance “is-not” by “able to bear ascetic conduct, with merit beyond measure” (cutting off the doubt of “the fruit of suffering of relinquishing the body”), glosses the speaker-of-truth by “the four true sayings,” anchoring each item to the sūtra-text; Asaṅga gathers the forbearance passage by “the three forbearances apart from the hindrance of not-bearing-suffering”; the two recensions, names differing, sense one.

Vasubandhu T1511 (Bodhiruci’s rendering), glossing the real-mark passage, treatise-verse [0787b24–b27]:

「苦身勝於彼，希有及上義，彼智岸難量，亦不同餘法。堅實解深義，勝餘修多羅，大因及清淨，福中勝福德。」

「捐捨身命，重於捨資生珍寶等……此福德勝彼福。何以故？彼捨身命苦身心故，何況為法捨故。念彼身苦，慧命須菩提尊重法故，悲泣流淚」[0787b28–c03]. Glossing the forbearance passage, first setting the doubt 「向說彼身苦……諸菩薩行苦行，彼苦行亦是苦果，云何此法門不成苦果？」[0788a05–a08]. Treatise-verse [0788a26–a29]:

「能忍於苦行，以苦行有善，彼福不可量，如是最勝義。離我及恚相，實無於苦惱，共樂有慈悲，如是苦行果。」

「雖此苦行同於苦果，而此苦行不疲惓，以有羼提波羅蜜名為第一故……『即非波羅蜜』故。非波羅蜜者，無人知彼功德岸故……此苦行勝彼捨身，何況離我相、瞋恚相故。又此行無苦，不但無苦，及有樂，以有慈悲故。如經『我於爾時無我相，乃至無相亦非無相』故」[0788b01–b09]. Glossing the arousing of the mind, treatise-verse [0788b14–b15]: 「為不捨心起，修行及堅固；為忍波羅蜜，習彼能學心。」「第一義心者，已入初地得羼提波羅蜜故。此名不住心」[0788b18–b19]. Glossing the speaker-of-truth, treatise-verse [0788c20–c25]:

「果雖不住道，而道能為因；以諸佛實語，彼智有四種。……實智及小乘，說摩訶衍法，及一切授記，以不虛說故。」

「以如來實智，不妄說佛菩提，及小乘、大乘、授記之事皆不妄說，以是四境故，次第說四語」[0788c26–c28].

Vasubandhu T1513 (Yijing’s rendering), glossing forbearance, treatise-stanza [0879a14–a17]:

「彼行堪忍時，雖苦行善故，彼德難量故，由斯名勝事。由無恚怒情，不名為苦性，有安樂大悲，行時非苦果。」

「縱令彼人行苦行時有苦惱果，然於彼時由有堪忍性故，此名勝事……如經云『此即是其非波羅蜜多』。由彼德岸曾無知者，為此名為不知其岸……何況我想瞋想悉皆無故必無其苦；非但無苦更生悲樂……言非無想者，此顯有想與悲心相應」[0879a18–a27]. Glossing the arousing of the mind, treatise-stanza [0879b03·b06]: 「生心因不捨，是故應堅求。」「謂是得忍邊，及此心方便。」「此謂入初地勝義之心、得忍邊際行無住心即是」[0879b07–b08]. Glossing the speaker-of-truth, treatise-stanza [0879c07–c11]:

「果不住因位，是得彼果因；世尊實語故，應知有四種。……立要說下乘，及說大乘義，由諸授記事，皆無有差舛。」

「由佛自立要期，元求佛果無有妄謬，於下劣乘及以大乘并諸授記並無謬故，於此隨其次第，實語、如語、不誑語、不異語而相配屬」[0879c12–c14]. Glossing without-reality-without-falsity, treatise-stanza [0879c21–c22]: 「不得彼順故，是非實非妄；如言而執者，對彼故宣說。」

〔The two recensions mapped: the two forbearance verses (able-to-bear ascetic conduct · the fruit of ascetic conduct) the same; the four true sayings (the fruit not abiding in the cause · four domains) the same; arousing the mind, entering the first ground gaining the kṣānti-pāramitā · the mind without abiding the same — the same treatise of Vasubandhu in two Chinese renderings, names differing, sense one.〕

Asaṅga T1510 (Dharmagupta’s rendering): this division spans the fourth abode, wishing to gain the Dharma-body · the verbal Dharma-body (the weeping-gives-rise-to-the-real-perception passage, [0757b24–27]) · the thirteenth abode, bearing suffering (the forbearance passage, [0757b11–13·0757c17–18]), both gathered under the abode of being free of hindrance (the remaining twelve kinds) [0758c03]. Glossing real-perception: 「於不顛倒義想是為實想，應知如言執義，彼非實想」[0757b27–28]; 「即於如是實想中，為離實想分別故，經言『彼所有實想，即非實想』」[0762b20–21]. Glossing no-startle-no-fright-no-fear: 「為三種無自性故應知。謂相、生、第一義等無自性故」[0762c10–12]. Glossing forbearance (for the sake of being apart from not-bearing-suffering), opening the three forbearances: 「何者能忍？謂達法無我故」[0762c20–21]; 「云何應知忍相？若他於己起惡等時，由無有我等想故，不生瞋想……如經『如我昔為迦利王割截身分，我於爾時，無有我想』等，及『無想亦非無想』等」[0762c22–26]; 「何者種類忍？謂：極苦忍，相續苦忍……如經『如我昔為迦利王割截身分』，及言『我憶過去五百生中作忍辱仙人』等」[0762c27–29]. The three sufferings, the conditions of not-bearing: 「流轉苦，眾生相違苦，乏受用苦」[0763a01]; being beyond all perceptions and arousing the mind = the forbearance counter to the suffering of transmigration [0763a02–a07]; benefiting beings while practising relinquishment = the forbearance counter to the suffering of beings’ opposition [0763a12–a16]. Glossing the speaker-of-truth: 「欲令信如來故能忍。於中，真語者，為顯世諦相故」[0763a17–a19].

Jizang (Three-Treatise) T1699: glossing 「我相即是非相」: 「若依論釋者，此明人、法兩空。前云無我人相，此是人空；今云我相即是非相，此則明法空」[0115a06–a07]. Glossing 「離一切諸相則名諸佛」: 「以離一切諸相名為諸佛故，則知諸法無此相也……無一切相則是無所得，無所得名為涅槃，名為諸佛也」[0115a12–a16]. Glossing the first pāramitā: 「則非第一者，真諦遣第一也。『是名第一』者，世諦假名說第一也」[0115a23–a25]. Glossing the doubt of forbearance following upon prajñā: 「眾即疑：佛昔來種種苦行，亦應是顛倒之因……故今釋云：佛昔行苦行，此是無生忍心，雖復捨身而不苦惱……故論偈云『苦樂有慈悲，如是苦行果』」[0115b16–b21]; 「『非忍辱』者，非是有得捨身忍辱也。又非忍辱者，此無所得忍不可稱量也。故論云『彼忍辱岸難量』也」[0115b22–b24]. Glossing no-self-mark-no-anger: 「若有我相則應生瞋；以無我相故，令誰瞋耶？」[0115b25–b26]. Glossing King Kali: 「歌利王即是陳如本身，昔曾害仙人，仙人發願：『汝今無罪害我，我得道時要前度汝。』如出《毘婆娑》文」[0115c01–c03]. Glossing beyond-all-marks: 「為成前忍辱義……欲不退菩提心者，應離一切相發三菩提心也」[0115c04–c09].

Zhiyi (Tiantai) T1698: glossing real-mark: 「實相者，即是非相，若有少相即非實相，故以無相為實相……生實相者，此是無生生也」[0080a01–a03]. Glossing beyond-all-marks-named-Buddha: 「『何以故？離一切相即名諸佛』，相盡解極即是為佛，能離有無畢竟常住，前云『若見諸相非相，即見如來』」[0080a15–a17]. Glossing forbearance (prajñā’s function as nothing-at-all): 「安耐名忍，加毀為辱，既無我、人，誰加、誰忍？故非忍為忍、忍為非忍為般若體也」[0080a28–b01]. Glossing King Kali: 「『歌利』，此云惡生王。何故忍即非忍？引事為證。有苦能忍，有忍無苦，既無我、人，割、忍何生？若有人、我，必生忿恚，而能恬然，無我明矣」[0080b03–b06]. Glossing the five hundred lives: 「即多世忍。菩薩知身無所有，捨不足難……尸毘代鴿，猶是三藏中事忍。前明有忍無苦，今明無苦有樂，有慈悲故無恨，無恨故即樂也」[0080b06–b09]. Glossing beyond-all-marks: 「此是般若之中心，故須精解……初勸離相，發心菩薩以相盡為極，故宜以忘懷而期心也」[0080b10–b14].

Kuiji (Yogācāra) T1700: glossing giving-rise-to-the-real-mark: 「謂有聞經生信心者，當來定得無分別智。除妄分別，證達二空，名生實相」[0140a11–a12]. Glossing real-mark-is-not-mark: 「『是實相』者，謂無相為相也。『即是非相』者，謂則非是虛妄分別所執差別之相。『說名實相』者，謂無虛妄之相，說名實相也」[0140a16–a19]. Glossing no-four-marks = the two emptinesses of self and dharma: 「世親云，初、明所取空，次、明能取空。子云，此唯說法空也。無著云，初、明人空，次、明法空」[0140b02–b04] (「子」 = Xuanzang’s disciple). Glossing beyond-all-marks-named-Buddha: 「謂若有分別，即有業生死起；既除分別之相，妄想生死都無，則名諸佛也」[0140b07–b09]. Glossing no-startle-no-fright-no-fear = the three no-natures: 「為三種無自性故應知，謂相、生、第一義等無自性故……於遍計所執無體相故名不驚，於依他起無自然生性故名不怖，於圓成實中無彼所執人、法故不畏也」[0140b29–c04]. Glossing the first pāramitā: 「無分別智證無我理，唯十方佛得，餘人不得故……唯佛所得也」[0140c10–c11]. Glossing the forbearance doubt-resolution: 「前說捨身命者非慧行，故不名波羅蜜，故言說非忍辱也」[0141a04–a05]. Glossing King Kali: 「亦云苦楚，多行楚毒故。謂如來往昔為忍辱仙人，在山修道，其王將諸綵女入山遊獵……王聞生恚，便割截之。當無我相，遂還如故」[0141a11–a17]. Glossing arousing-the-mind-beyond-all-marks: 「此第三引初地菩薩得忍辱故名不住心……今言發心者，謂信發心，即初地菩薩內觀真如無住理故，名為不住生心也」[0141a22–b04]. Following Asaṅga’s three forbearances: 「初、明三種忍以離不忍苦障……一者、明能忍，謂達法無我……二者、明忍相……三者、種類忍，謂極苦忍、相續苦忍」[0141c02–c11].

The three streams of the ancient masters (Three-Treatise · Tiantai · Yogācāra) converge in this division on Vasubandhu’s two verses · Asaṅga’s three forbearances: the forbearance “is-not” = able-to-bear ascetic conduct with merit beyond measure (relinquishing the body is a fruit of suffering with inferior merit, but the bodhisattva, bearing it, beyond the self-mark, has no suffering and has joy, the merit surpassing); beyond-all-marks-named-the-Buddhas = when marks are exhausted, the no-gain is just the Buddhas (without discrimination, the discriminating-mark removed, deluded birth-and-death all gone); the speaker-of-truth = the four true sayings (real wisdom · the lesser vehicle · the great vehicle · prophecy, four domains without falsity). The eye of beyond-marks, by the emptiness of self in “without the four marks,” shows in the position of forbearance the “without a self-mark, whom then to anger” of beyond-marks fulfilling forbearance — this is the ancient masters’ settled reading of this division’s “Beyond Marks, the Peace of Cessation.”

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5 · Terminology

實相／實想 bhūta-saṃjñā ／ tattva-saṃjñā (Kumārajīva · Bodhiruci 「實相」, taking the mark of no-mark · the first-principle mark; Paramārtha · Xuanzang · Yijing · Dharmagupta 「實想」, taking the saṃjñā discriminating-perception arisen upon the sūtra, dispelled as no-perception; Kuiji 「無相為相」[0140a16], Vasubandhu-Yijing 「我等想非想，明我、法二無性智」T1513 [0878c24–c26]) · 第一波羅蜜 parama-pāramitā (Jizang 「真諦遣第一·世諦假名說第一」[0115a23–a25]; Kuiji 「唯佛所得」[0140c11]) · 忍辱波羅蜜／羼提波羅蜜 kṣānti-pāramitā (Asaṅga 「羼提波羅蜜」[0762c18·c21]; Xuanzang · Yijing 「忍辱波羅蜜多」; Jizang citing the treatise 「彼忍辱岸難量」[0115b24], Vasubandhu 「彼岸功德不可量」T1511 [0788b03–b04]) · 歌利王 Kaīṅga (Taishō collation-note, T235; Kumārajīva · Bodhiruci 「歌利」, Paramārtha 「迦陵伽」, Xuanzang 「羯利」, Yijing 「羯陵伽」, Dharmagupta 「惡王」, Asaṅga 「迦利」; Jizang 「陳如本身」[0115c01–c02], Zhiyi 「惡生王」[0080b03], Kuiji 「苦楚」[0141a11]) · 忍辱仙人 kṣānti-vādin (Kumārajīva · Bodhiruci · Xuanzang · Yijing 「忍辱仙人」; Paramārtha 「大僊人名曰說忍」[0764a11], Dharmagupta 「忍語仙人」[0769a13]; Zhiyi 「多世忍·尸毘代鴿」[0080b06–b08]) · 真語者·實語者·如語者·不誑語者·不異語者 satya-vādin · bhūta-vādin · tathā-vādin · ananyathā-vādin (Kumārajīva’s five sayings · Bodhiruci’s four sayings; Vasubandhu 「四種實語，四境：實智·小乘·大乘·授記」T1511 [0788c22–c28]) · 無實無虛 na satyaṃ na mṛṣā (Kumārajīva 「無實無虛」; Vasubandhu 「不得彼故非實·順彼故非妄」T1513 [0879c21–c26]) · 無相亦非無相 (Bodhiruci 「無相，亦非無相」[0754c03–c04]; Vasubandhu 「明慈悲心相應」T1511 [0788b07–b09], Yijing 「有想與悲心相應」T1513 [0879a26–a27]). 〔Sanskrit as a pronunciation aid; for the translation-variants of 「實相／實想」 「歌利／迦陵伽／羯利」 see register 2.〕

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6 · Simile and Rhetoric (the forbearance-seer · King Kali as attesting-cause + the entering-darkness · eyed-by-daylight two similes · weighted)

This division has three similes: the forbearance-seer · King Kali (the event-simile of attesting-cause) [0750b14–b20], and entering-darkness · eyed-by-daylight (the simile of giving-while-abiding / not-abiding) [0750b29–c03]. Beyond Marks, the Peace of Cessation is one of the simile divisions (together with divisions 4 · 26 · 32), so register 6 is weighted.

One · King Kali’s cutting of the body (the forbearance of one body) [0750b14–b16], five hundred lives as the forbearance-seer (the forbearance of many lives) [0750b18–b20]:

• The figure / attesting-cause: the Buddha, of old the forbearance-seer, met King Kali’s cutting of his body, dismembered limb by limb, yet, being without the four marks, gave rise to no anger or hatred; and for five hundred lives the forbearance-seer, all without the four marks.
• The sense displayed: through the matter of a past body it attests “forbearance is-not forbearance” — not a forbearance of relinquishing-the-body-with-gain, but the beyond-marks forbearance of no-self-mark (Zhiyi 「有苦能忍，有忍無苦，既無我、人，割、忍何生」[0080b04–b05]; Vasubandhu 「離我相、瞋恚相故……無苦及有樂，以有慈悲故」T1511 [0788b06–b09]). King Kali’s past-life story: Jizang 「陳如本身，昔曾害仙人，仙人發願度之，出《毘婆娑》」[0115c01–c03]; Kuiji 「忍辱仙人在山修道，王割截之，當無我相，遂還如故」[0141a12–a17]. The event-simile = attesting beyond-marks directly through the ascetic conduct of a former birth, not a figure constructed but a matter cited in witness (Jizang 「引事證因緣」[0115c01], Asaṅga 「種類忍：極苦忍·相續苦忍」[0762c27–c29]).

Two · the entering-darkness simile / the eyed-by-daylight simile (giving-while-abiding / giving-without-abiding) [0750b29–c03]:

• The figure: one who enters darkness sees nothing (figuring the bodhisattva who gives while his mind abides in the dharma); one with eyes, with sun’s light shining, sees all kinds of forms (figuring the bodhisattva who gives while his mind does not abide in the dharma).
• The ground of the figure: darkness / eyeless = abiding-in-marks (with-gain · falling into marks); having-eyes / sun’s light = without-abiding (beyond marks · prajñā shining).
• The Yogācāra sense displayed: giving-while-abiding-in-the-dharma is like entering darkness, seeing nothing (to abide in marks is to have gain, prajñā not shining); giving-without-abiding-in-the-dharma is like having eyes and seeing forms (to be without abiding is to be beyond marks, prajñā shining bright). Zhiyi 「住相即心動，故非住也」[0080b17]; Vasubandhu-Yijing uses this simile to gloss the doubt “true suchness being ever present everywhere, why must the mind-without-abiding then realize it” (T1513 [0880a01–a04] 「為除此疑，說入闇喻」). Bodhiruci 「夜分已盡，日光明照」[0754c19], Paramārtha 「夜已曉，晝日光照」[0764a25], Dharmagupta 「顯明夜月出」[0769b01] differ slightly in wording, the figure’s purport the same.

The point of the rhetoric lies in the beyond-marks brush of “at once blocking, at once revealing”: the forbearance passage lays out frontally the utmost suffering of “cutting of the body · dismembered limb by limb,” then turns abruptly to the beyond-marks of “without the four marks · 〔where one〕 should give rise to anger 〔yet does not〕” — the extreme of suffering set off against the no-mark of forbearance, just displaying “non-forbearance as forbearance” (Zhiyi [0080a29–b01]). The entering-darkness / having-eyes two similes then, by setting darkness and light side by side, display the loss of abiding-in-marks and the gain of no-abiding. This turn of “displaying forbearance through suffering · displaying brightness through darkness” is of one construction with division 3’s “fully delivering yet at once emptying” and division 10’s “at once blocking, at once revealing.” This register is weighted in this division (the forbearance event-simile · the darkness-light two similes), standing as a simile division with division 4’s empty-space simile · division 26’s Dharma-body-not-a-form · division 32’s six similes.

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7 · Cross-Reading

• Hundred Dharmas (T1614): the mental factors · anger (the root affliction that forbearance counters; this division’s “without a self-mark, hence no anger or hatred” is just the leaving-behind of anger) · non-anger (the wholesome mental factor) — the dharma-mark correspondence of the forbearance passage’s “should give rise to anger 〔yet none〕.”
• Thirty Verses (T1586): the two emptinesses · transformation of the basis (v.29, the perfectly-accomplished) — “beyond all marks is just called the Buddhas” is the consummation of dispelling the wholly-imagined and manifesting the perfectly-accomplished; the wholly-imagined (v.20) is the treatise source for this division’s “the four marks = the differentiated mark grasped by deluded discrimination” 〔Kuiji’s reading: see register 4〕.
• Madhyānta-vibhāga (T1600): the chapter on the real’s two emptinesses · three natures — the “is-not” of “the real-mark is-not mark · all marks are-not marks” mapping the three natures connects with the Madhyānta-vibhāga’s account of the three natures.
• Mahāyāna-saṃgraha (T1594): entering the marks of the knowable · the six pāramitās (the forbearance-pāramitā as one branch of the bodhisattva path) — the treatise source of this division’s “the forbearance-pāramitā is-not · arousing the mind beyond all marks.”
• Cheng weishi lun (T1585): the two emptinesses · the wholly-imagined · non-discriminating wisdom · transformation of the basis — this division’s “giving rise to the real-mark · beyond the discriminating-mark is just named the Buddhas” is the treatise technical-language source of “gaining non-discriminating wisdom · removing deluded discrimination · realizing the two emptinesses” 〔Kuiji’s reading: see register 4〕; anger · non-anger (what forbearance severs · accomplishes).
• Heart Sūtra (T251): 「無智亦無得」 「遠離顛倒夢想」 — this division’s “beyond all marks is just called the Buddhas · the mind that abides nowhere” is the beyond-marks practice of “far from the topsy-turvy · no-gain.”

This division’s “beyond all marks is just called the Buddhas · the real-mark is-not mark · arousing the mind beyond all marks” is the sūtra-wording correspondence of the Thirty Verses’ and Cheng weishi lun’s “dispelling the wholly-imagined · gaining non-discriminating wisdom · the two emptinesses · transformation of the basis”; “the forbearance-pāramitā is-not” is the sūtra-wording correspondence of the Saṃgraha’s six pāramitās; “without a self-mark, hence no anger or hatred” is the dharma-mark correspondence of the Hundred Dharmas’ and Cheng weishi lun’s “anger · non-anger.” Shi Huijing’s thesis, “what the Diamond Sūtra says in sūtra-wording, the Cheng weishi lun says in technical language” 〔from From the Hundred Dharmas to the Diamond, S5-P10〕: the single phrase “giving rise to the real-mark” is what the Cheng weishi lun states in the technical language of “gaining non-discriminating wisdom · realizing the two emptinesses”; the reading of the mind-without-abiding ↔ transformation of the basis 〔from Abiding Nowhere, Give Rise to the Mind, S5-P06〕, this division’s “give rise to a mind that abides nowhere · if the mind abides, that is no-abiding” is one of its instances at the position of beyond-marks · forbearance. 〔Convention: list only what is genuinely pertinent, no forced pegging — linkage, not padding. The Cheng weishi lun is in drafting; cite by stable name, link to be added when sealed.〕

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8 · East–West Observation (Western perspective · observation, not adjudication)

• The no-self-fulfilling-forbearance of “forbearance is-not forbearance” ↔ the “unmovedness before suffering” of Western Stoicism / moral philosophy (apatheia; facing pain with a mind unmoved): the West largely reads it as “a self-discipline that masters emotion by reason” (a self that still suffers yet can stay unmoved); the ancient-master / Yogācāra reading is the beyond-marks forbearance of no-anger because no self-mark — 「既無我、人，誰加、誰忍」 (Zhiyi [0080a29]), not a self forcing endurance but the realization of the no-self-mark with suffering finding nothing to cling to (Asaṅga 「達法無我」[0762c20–c21]), an event of transformation-of-the-basis, not a control of the will.
• The beyond-marks of “beyond all marks is just called the Buddhas” ↔ the Western via negativa of negative theology (drawing near the sacred by negating all attributes), and deconstruction’s “de-essentializing”: the West largely reads “beyond marks” as a purely negative approach (stripping away all determinations); the ancient masters judge 「離一切相則是無所得，無所得名為涅槃、名為諸佛」 (Jizang [0115a14–a16]) — after beyond-marks there is no void-nothing, but “when marks are exhausted, the consummation is just the Buddhas, ultimately ever-abiding” (Zhiyi [0080a16–a17]), which is dispelling the wholly-imagined and manifesting the perfectly-accomplished (Kuiji 「除分別之相，妄想生死都無，則名諸佛」[0140b08–b09]), no mere negation but what transformation-of-the-basis realizes.
• The real-mark of “the real-mark is-not mark” ↔ Western phenomenology’s “as it is / eidetic intuition,” Heidegger’s “unconcealment”: one may observe it against “taking no-mark as the real-mark” (Zhiyi [0080a02]) — seeing the true by dropping the grasped; yet the Yogācāra reading of “real-mark” is the transformation-of-the-basis fruit of gaining non-discriminating wisdom · realizing the two emptinesses (Kuiji [0140a11–a12]), not a static ontological assertion. The West may again read the “is-not” of “real-mark / real-perception” as a static logical paradox; the Yogācāra reading is the turning of “the wisdom of the two no-natures of self and dharma” (Vasubandhu-Yijing T1513 [0878c24–c26]).
• The past-life story of King Kali · the ascetic conduct of the forbearance-seer ↔ Western martyrdom-narrative · the theodicy of suffering (displaying virtue / redemption through suffering): one may observe against it the edifying function of the birth-story narrative; yet this division’s event-simile lies not in the value of suffering itself but in “no suffering because no four marks” (Vasubandhu 「此行無苦……以有慈悲故」T1511 [0788b07–b09]) — the aim of the ascetic conduct is to attest beyond-marks directly, not to take suffering as virtue.
• The point of the observation: the West tends to take “bearing suffering · beyond marks · the real-mark” as a control of the will, a negative approach, a theodicy of suffering; the ancient masters take forbearance · beyond marks as the beyond-marks forbearance of no-self-mark, the transformation-of-the-basis of dispelling-the-wholly-imagined-manifesting-the-perfectly-accomplished — not a self forcing endurance, not a mere negation drawing toward nothing, not taking suffering as virtue, all the cultivable and realizable fruit of the beyond-marks practice. The difference between control and beyond-marks is itself one note worth marking between East and West.
• (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher’s inquiry.)

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9 · Manuscript Placement

Kumārajīva T0235 [0750a27–c06] (root · Beyond Marks, the Peace of Cessation; key clauses [0750b01–c03]). The six versions’ real-mark and forbearance passages [loc], see register 2: Bodhiruci T0236a [0754b16–c20] · Paramārtha T0237 [0763c14–0764a26] · Dharmagupta T0238 [0768c20–0769b01] · Xuanzang T220⑨ [0982b06–0983a03] · Yijing T0239 [0773b10–c11]. Sectioning / treatise sources (Vasubandhu’s two verses · Asaṅga’s three forbearances): Asaṅga T1510a [0757b06–28·0757c17–18·0758c03·0762b18–0763a20] · Vasubandhu T1511 [0787b22–0789a05] · Vasubandhu T1513 [0878c19–0880a05]. Ancient masters: Jizang T1699 [0114c25–0115c12] · Zhiyi T1698 [0079c22–0080b22] · Kuiji T1700 [0140a09–0141c14].

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Shi Huijing · Zhiyue · jingang · Division 14 · Beyond Marks, the Peace of Cessation · apparatus · Spring 2026