瑜伽師地論 菩薩地 · 發正等菩提心品

In one line: The last chapter of the Bodhisattva Stage, the sole chapter of the Fourth Section, the Sequential Total-Gathering — it adds not a single dharma, but only threads the twenty-seven chapters of the first three sections into a single road in which each step gives rise to the next (abiding in the lineage → arousing the mind → benefiting self and other → … → having arrived at the utmost furthest limit of the ultimate, called attaining the unsurpassed), the final line "This is called the sequence of the meaning of the Bodhisattva Stage" 〔0576b26〕 gathering up the whole stage.

Three points of the eye:

1. The Fourth Section "has nothing further of its own" · matched to the chapters phrase by phrase (an eye). Dunlun: "The fourth section now has nothing further of its own; it only sets forth … the sequence, before and behind" 〔T42n1828 0587c11–13〕; Kuiji: "It simply distinguishes the foregoing chapters, or is the sequence of the meanings of the chapters — go and collate it for yourself" 〔T43n1829 0168a07–08〕. Dunlun's full chart matching each phrase to a chapter (Apparatus, Heading Four (Three)): lineage and arousing the mind 〔0575c01〕 → benefiting self and other → the true meaning (free of defilement) → might (free of weariness · "because this chapter clarifies that, in seeking the supernormal powers, one attains freedom from weariness") → maturation (roots of goodness increasing) → awakening (five chapters, seven dharmas) → the six dharmas of the power-lineage ("by this" = instructed either by a bodhisattva or by the buddhas · "in this" = one first examines closely that person's mind, faculties, disposition, and inclination · "for this" = teaching the cultivation of the five stillings to cure the illness of excess 〔0588a04–08〕) → the six perfections (increase of merit and wisdom) → the means of gathering + offering, attending, and the immeasurables (skillful means of not forsaking birth-and-death) → the fifteen dharmas of the factors of awakening (two verses as outline · "on another reading: it abridges and does not gather the right vow" 〔0588b05〕) → the twenty-five dharmas of qualities → the four chapters of the Attendant Dharmas → the five chapters of the Ultimate → the total gathering.

2. The two kinds of distinction = the watershed between the bodhisattva and the two vehicles (an eye). The distinction of the merit of right practice — "to take the affairs of benefiting others as one's own affairs; the śrāvakas and pratyekabuddhas are not so" 〔0576a10–a11〕, Dunlun matching it to rare / not rare 〔0588b19–21〕; the distinction of praiseworthy merit — the prophecy (not what the two vehicles obtain) 〔0576a19〕 → non-retrogression → the quality of non-forgetfulness → the wholesome dharmas "increasing on and on, like the moon of the bright fortnight" 〔0576a25〕 → coming to be called true, not called resembling 〔0576a26〕 → skill in establishment and instruction → the samādhi-king 〔0576b04〕 → "because it is by relying on the great nature that he departs, he is therefore able to gather in the great vehicle" 〔0576b07〕. The reason the prophecy is gathered first: "because one first receives the prophecy and only then raises up practice" 〔Dunlun 0588c02–03〕; retrogression and resembling "because they are not qualities, the treatise-masters do not gather them" 〔0588c22–23〕.

3. The drawing-in of the road (an eye). The starting point is not the arousing of the mind but the lineage 〔0575c01〕; "deliberately setting his mind, he takes on the various forms of birth" — the taking of birth becomes active 〔0576b17〕; the station of realization "he is able to abide serenely and rightly, as though in his own house" 〔0576b22〕; "gives rise to no satisfaction," advancing on to "because he has arrived at the utmost furthest limit of the ultimate, this is called attaining the unsurpassed" 〔0576b24–25〕 — with "dedicating to the great vehicle, not seeking the parinirvāṇa fruit of the two vehicles" 〔0575c28〕 running through the whole.

Appended pointers:

• What this chapter gathers phrase by phrase are precisely the chapters of this fascicle-set: the eighteen chapters of the first section · the four chapters of the Attendant Dharmas · the five chapters of the Ultimate — for the full chart see Apparatus, Heading Four (Three); having read this chapter, one may take the full chart and re-read each chapter.
• The two alternate translations both lack it: the Bodhisattva Stage of Dharmakṣema (T1581) and Guṇavarman (T1582) are each of the three-section structure, ending with the Chapter on Establishing / the Chapter on Abiding, with no chapter of sequential total-gathering — among the three Chinese translations, Xuanzang's version alone possesses it (see Apparatus, Heading Two).
• The Ascertainment of the Bodhisattva Stage in the Section on Ascertainment, going chapter by chapter, reaches only the three sections, and sets up no separate ascertainment for the fourth section (see Apparatus, Heading Two).
• Consciousness-only doctrinal eye: this chapter is a structural drawing-in layer; the cross-checks for the transformation of the basis / the four wisdoms / the store consciousness / linkage with the Saṃdhinirmocana-sūtra all turn up nothing — an eye · light, not to be forced (see Apparatus, Heading Three).

Setting Out: The Bodhisattva Stage Has Been Fully Expounded — How Does Its Sequence Run?

The meaning of the Bodhisattva Stage has now been fully expounded above. How should one come to know the sequence within it?

The Sequence (One): From Abiding in the Lineage to the Realization of Unsurpassed Perfect Awakening

It runs thus: the bodhisattvas must first abide in the bodhisattva lineage before they can rightly arouse the mind set on anuttarā samyaksaṃbodhi, unsurpassed perfect awakening. Only after arousing the mind can they formally cultivate the practice of benefiting themselves and benefiting others. When they are rightly cultivating the practice of benefiting self and other, they obtain the skillful means that is free of defilement. Because it is free of defilement, they obtain the skillful means that is free of weariness. Because it is free of weariness, they obtain the skillful means by which the roots of goodness increase. Once the roots of goodness have increased, they are able to realize unsurpassed perfect awakening.

The Sequence (Two): From Trust in the Right Dharma to the Increase of Merit and Wisdom

Further, within this practice of benefiting self and other, the skillful means free of defilement, the skillful means free of weariness, the skillful means by which the roots of goodness increase, and so on up to the realization of the great awakening — when they are about to cultivate it, they first establish trust in the profound and vast right Dharma. Once trust is established, they seek out and take up the right Dharma. Having obtained the right Dharma, they proclaim it widely for others, and are also able to accomplish the right practice by themselves. At the time of accomplishing it, whatever ought to be "acted upon by this, acted upon in this, acted upon for this" they act upon by this, in this, and for this. When they act by this, in this, and for this, whatever ought to be acted upon so as to make merit and wisdom increase, they act upon accordingly.

The Sequence (Three): Not Forsaking Birth-and-Death, Rightly Knowing the Treatises and the World, the Completion of the Provisions

Once merit and wisdom have increased, they are able to cultivate rightly the skillful means of "not forsaking birth-and-death." When they cultivate this practice rightly, they are able, within birth-and-death, to conduct themselves without defilement; able to conduct themselves without any clinging to their own ease and happiness; and able, in the face of the immeasurable great suffering of birth-and-death, to cultivate rightly the practice free of weariness.

Because they are without weariness toward birth-and-death, they are able to seek out and investigate rightly the various heterodox treatises, and toward all treatises they attain fearlessness. Having rightly known the treatises, they are further able to know what ought to be said, what may be proclaimed, and what ought to be said in this manner — and by this wisdom they rightly know the world.

Having thus rightly known the treatises and the world, the bodhisattvas are further able to seek out and take up the right Dharma in accord with principle. Having sought it out, they become capable of rightly severing all the doubts of all sentient beings. Because they are capable of severing others' doubts, their own merit increases in turn, and the provision of merit is gradually completed; and their own wisdom increases in turn, and the provision of wisdom is gradually completed.

The Sequence (Four): Dedication to the Great Vehicle, Retentive Eloquence, the Three Gates of Liberation, the Completion of Right Practice

Once the two provisions have been completed, they are able, within the errorless cultivation of the aspects of the truths and of the factors conducing to awakening, to cultivate with diligence, and they rightly know the skillful means of that cultivation. Then, holding all that has been cultivated by such right diligence, they dedicate it to the fruit of the great-vehicle parinirvāṇa, not seeking the fruit of parinirvāṇa of the śrāvaka vehicle or the pratyekabuddha vehicle.

Having obtained such skillful means, they are able to hear and retain all the words of the bodhisattvas. By the strength of cultivation, they are able to discern all the various marks of all the phenomena they had never before heard, and they attain to completeness in the dhāraṇīs and in unobstructed eloquence. In order to sever forever all obstructions, they cultivate the three gates of liberation with diligence. And when they are rightly cultivating within this, in order to sever the conceit of superiority born of all the errors of self and other, they cultivate right practice with diligence — and thus they are able to complete right practice in all its various marks.

The Two Kinds of Distinction (One): The Distinction of the Merit of Right Practice

Once right practice has been completed, they become distinguished among all sentient beings and among the śrāvakas and pratyekabuddhas — this is what is called the distinction of the merit of right practice, and the distinction of the praiseworthy merit.

Here it should be known that the bodhisattva of the distinction of the merit of right practice cultivates right practice diligently for the benefit of self and other, taking the affairs of benefiting others as his own affairs; the śrāvakas and pratyekabuddhas are not so. Because the bodhisattvas take the affairs of benefiting others as their own affairs, they give rise, toward all sentient beings, to a mind of equality as though toward themselves. Because they give rise to such a mind of equality, they constantly extend kindness to sentient beings without hoping for recompense. When the bodhisattvas cultivate practice in this way, they constantly raise the wish for sentient beings, longing that the other attain benefit and ease; and out of this intent bent on benefit and ease they are constantly able to raise up an application of practice that does not come to nothing. This should be known as the distinction of the merit of right practice that draws forth ever more in turn.

The Two Kinds of Distinction (Two): The Distinction of Praiseworthy Merit

Here it should be known that the bodhisattva of the distinction of praiseworthy merit is able to obtain the prophecy of his awakening from the buddhas — this is not something the śrāvakas, nor the pratyekabuddhas, are able to obtain. Having obtained the prophecy, he is then able to abide in the stage of non-retrogression. Abiding therein, toward all that is definitely to be done and constantly to be done, he obtains the firm quality of non-forgetfulness. Such a firm quality of non-forgetfulness is instituted by the buddhas and bodhisattvas, and among all sentient beings it is the highest institution: he retrogresses in nothing that ought to be done, and he does not, therein, retrogress even from what has not yet been realized.

At the time when there is no retrogression, constantly and without interval, all the wholesome dharmas increase in unbroken flow, like the moon of the waxing fortnight. Because the wholesome dharmas increase in turn, the bodhisattva is now called "true," and is no longer called "resembling." Because he obtains the name of the true bodhisattva, he comes to know, as they truly are, the skillful means for taming every kind of sentient being; and because he knows them as they truly are, he attains skill in every establishment — seeking from here, seeking in here, seeking by here, and, having sought, ultimately establishing all rightly from here: this is what is called attaining skill in every establishment.

Having attained skill in the establishments, he is further able to attain skill in instruction; and having attained skill in instruction, he is further able to obtain the samādhi-king of immeasurable objects. Having obtained such a samādhi, the various aspects of his proclaiming the right Dharma do not come to nothing, and when he proclaims the right Dharma there are always distinguished results. He is able to depart ultimately within the great vehicle; and because it is by relying on the great nature that he departs, he is therefore able to gather in the great vehicle. By this he is further able, within the various stations of departure of the great vehicle, to obtain one by one the corresponding titles — titles common to all bodhisattvas, which all the buddhas and bodhisattvas of every world alike institute and alike extol. This should be known as the distinction of praiseworthy merit.

Drawing to a Close: The Marks of the Bodhisattva, the Accomplishing in Two Divisions, the Taking of Birth and Meeting the Buddhas, the Advance to the Ultimate

Because he obtains such distinguished titles, it should be known that he thereby obtains the marks of the bodhisattvas — the one who is marked out by those marks accomplishes those marks. Such right practice in all its various marks is what the bodhisattvas of the two divisions, the householder and the renunciant, are able to accomplish. Having become able to accomplish it within the two divisions, his right practice is firm, and he thereby obtains, toward all the classes of goodness, a wholly resolute superior intent. Such an intent is either what is to be embraced by the householder division or what is to be embraced by the renunciant division; and he is either able to establish the classes of goodness rightly, or on up to abiding [in them].

From here on, the bodhisattva, deliberately setting his mind, takes on the various forms of birth, and in the places where he takes birth he is constantly able to meet the buddhas and bodhisattvas, and is able to raise up the various beneficial deeds that benefit all sentient beings. Constantly and without interval, he receives the errorless instruction of the buddhas and bodhisattvas, sustains the classes of goodness, and receives the distinguished stations of realization. Because he receives them, he is able to abide serenely and rightly within the praiseworthy and embraceable distinguished stations of realization, as though dwelling in his own house. Having abided in this station, his awakened wisdom, in all its various marks, advances without break through the ever-later distinguished stations, and step by step on up to the ultimate — and in the midst of this he gives rise to no thought of satisfaction. Advancing thus, he realizes the ultimate, and from here he no longer seeks any further higher stage — because he has arrived at the utmost furthest limit of the ultimate, this is called "attaining the unsurpassed."

This is called the sequence of the meaning of the Bodhisattva Stage.

Why, When It Has Been Fully Spoken, Must It Be Walked Once More?

The Bodhisattva Stage runs to sixteen fascicles and twenty-seven chapters; by the Chapter on Establishing, the buddhas' one hundred and forty exclusive buddha-dharmas have all been expounded — by rights the whole stage should be at an end. And yet at the very last the author of the treatise sets down one more chapter, opening with the words: "Thus has the meaning of the Bodhisattva Stage been expounded. How should one know the sequence within it?"

This chapter adds not a single dharma. Dunlun says it plainly: "The fourth section now has nothing further of its own; it only sets forth the sequence, before and behind, of the foregoing twenty-seven chapters and of the teachings within the bodhisattva chapters — hence it is called the Fourth Section, the Sequential Total-Gathering [of the Practice of Yoga]"; Kuiji is briefer still, giving the whole chapter only two lines: "It simply distinguishes the foregoing chapters, or is the sequence of the meanings of the chapters — go and collate it for yourself" — go and collate it. Yet "nothing further of its own" does not mean it may as well not exist: the foregoing twenty-seven chapters, read one by one, are a bookshelf; this one chapter threads the books on that shelf into a single road — which step comes first, which comes after, which step gives rise to which. The sequence itself is the very dharma this chapter transmits.

Worth recording: among the three Chinese translations of the Bodhisattva Stage, this road is found in Xuanzang's version alone. Dharmakṣema's Sūtra of the Bodhisattva Stage-Holding and Guṇavarman's Sūtra of the Bodhisattva's Good Precepts both draw to a close under three sections, ending with the Chapter on Establishing and the Chapter on Abiding respectively, with no such chapter of sequential total-gathering; and the Ascertainment of the Bodhisattva Stage in the Section on Ascertainment likewise, going chapter by chapter, reaches only the first three sections and sets up no separate ascertainment for the fourth section (see the Apparatus, Heading Two).

The Starting Point Is Not the Arousing of the Mind, but the Lineage

The chapter is named "Arousing the Mind Set on Perfect Awakening," but the first step of the sequence is not the arousing of the mind: "That is, the bodhisattvas must first abide in the bodhisattva lineage before they can rightly arouse the mind set on anuttarā samyaksaṃbodhi". First there is the lineage, and only then the arousing of the mind; the mind aroused, only then the right cultivation of the practice of benefiting self and other; when benefiting self and other is rightly cultivated, the skillful means free of defilement is obtained; because free of defilement, the skillful means free of weariness is obtained; because free of weariness, the roots of goodness increase; the roots of goodness having increased, unsurpassed perfect awakening can be realized.

Dunlun matches this short passage to the chapters phrase by phrase: abiding in the lineage and arousing the mind = the Chapter on Lineage and the Chapter on Arousing the Mind; the practice of benefiting self and other = the Chapter on Benefiting Self and Other; the skillful means free of defilement = the Chapter on the True Meaning; the skillful means free of weariness = the Chapter on Might — and for this pairing he gives his reason especially: "because this chapter clarifies that, in seeking the various supernormal powers, one attains freedom from weariness"; the roots of goodness increasing = the Chapter on Maturation; the realization of unsurpassed perfect awakening = the Chapter on Awakening. Seven sentences walk once through the first seven chapters of the first section — and of these, for the five chapters from benefiting self and other onward, Dunlun's summary says: "this gathers up the five chapters and seven dharmas of the Section on the Total-Gathering of the Means of Practice."

"By This, In This, For This" — Within Six Words Lies the Chapter on the Power-Lineage

Next the treatise-text has one exceedingly terse line: "At the time of accomplishing, whatever ought to be acted upon by this, in this, and for this — one acts upon by this, in this, and for this". Read as the bare text, the six words slip by; Dunlun stops here, and says this line gathers up the "eight kinds of instruction and six kinds of admonition" of the Chapter on the Power-Lineage, and takes it apart word by word: "by this" — by whom is one instructed? "either by a bodhisattva or by the buddhas is one able to be instructed"; "in this" — where does one set to work? "one first examines closely that person's mind, faculties, disposition, and inclination"; "for this" — why teach in this way? "having recognized the faculties, one teaches the cultivation of the five stillings, to cure the illness of the excess of one or another [defilement]." The one who teaches, the faculties of the one taught, the illness to be countered — the three fulcra of the single matter of instruction — the author gathers into the sequence in six words.

From trust, from seeking out the right Dharma, from proclaiming it for others, from being able to accomplish the right practice oneself, to these six words, and on to "skillful means gathering up the three actions," Dunlun finishes the count and says: "the foregoing six phrases together gather up the Chapter on the Power-Lineage".

The Increase of Merit and Wisdom Is the Six Perfections; Not Forsaking Birth-and-Death Is the Four Means of Gathering

"When acting by this, in this, and for this, whatever ought to be acted upon so as to make merit and wisdom increase, one acts upon accordingly" — this line gathers up the Chapter on the Six Perfections 〔Dunlun〕: the six perfections are precisely the road by which the two provisions of merit and wisdom increase. "Merit and wisdom having increased, one is able to cultivate rightly the skillful means of not forsaking birth-and-death" — this line gathers up the Chapter on the Means of Gathering and the Chapter on Offering, Attending, and the Immeasurables.

The matching invites reflection: why should "the skillful means of not forsaking birth-and-death" be the four means of gathering? The works of embracing sentient beings — giving, kind speech, beneficial action, and shared endeavor, together with offering, attending, and the cultivation of the immeasurables — are all done within birth-and-death; one willing to do the works of gathering will naturally not forsake birth-and-death. By the time the sequence reaches here, the bodhisattva's relation to birth-and-death has turned over: it is not that he is bound by birth-and-death, but that for the sake of sentient beings he does not depart.

The Fifteen Dharmas of the Chapter on the Factors of Awakening, Hidden within a Long String of "And When Rightly Cultivating within This"

From "able to conduct oneself without defilement within birth-and-death" to "the completion of right practice," the treatise-text is a long string of interlocking sentences; Dunlun points out that this is precisely the sequence of the fifteen dharmas of the Chapter on the Factors of Awakening walked through once more, and he cites two verses of that chapter as its outline: "Conscience and shame, firm-strength-holding, freedom from weariness, the wisdom of treatises and world, right reliance and unobstructed understanding, the provisions and the factors of awakening, the nature of tranquillity-and-insight and skillful means, the dhāraṇīs and the right vow, the three that are samādhi, the four uddāna of dharmas."

In the comparison, many places take one by surprise: "able to conduct oneself without defilement within birth-and-death" gathers up conscience and shame; "conducting oneself without clinging to one's own ease" gathers up the nature of firm-strength-holding; "dedicating to the fruit of the great-vehicle parinirvāṇa, not seeking the parinirvāṇa fruit of the śrāvaka and pratyekabuddha vehicles" gathers up the nature of skillful means — dedication is itself the bodhisattva's greatest skillful means; "cultivating with diligence the three gates of liberation" gathers up samādhi. As for "the dhāraṇīs and the right vow," Dunlun preserves two readings: either the twelfth and thirteenth dharmas are both gathered under one phrase, or "on another reading: it abridges and does not gather the right vow" — the treatise-text perhaps leaves out and does not gather the right vow. He sets both readings side by side, and does not decide.

The Two Kinds of Distinction: The Watershed between the Bodhisattva and the Two Vehicles

After right practice is completed, the treatise-text opens two topical divisions of its own: the distinction of the merit of right practice and the distinction of praiseworthy merit. Dunlun says this is the total-gathering of the twenty-five dharmas of the Chapter on Qualities, the seven dharmas of the first verse being the former division, and the eighteen dharmas of the latter four verses the latter division.

The first two dharmas of the former division Dunlun matches most strikingly: "The bodhisattva who cultivates right practice diligently for the benefit of self and other is called rare. To take the affairs of benefiting others as one's own affairs is called not rare." To cultivate practice for the benefit of self and other is a thing the world seldom has, and so is rare; but to take the affairs of benefiting others thoroughly as one's own affairs is, for a bodhisattva, merely his own portion, nothing to marvel at — "the śrāvakas and pratyekabuddhas are not so". From this arises the mind of equality, the constant extending of kindness, the not hoping for recompense, the constant raising of an application that does not come to nothing — the distinction of the merit of right practice comes down, in the end, to this one turning-over: to benefit others is to attend to one's own affairs.

The latter division sets out from the prophecy: obtaining the prophecy from the buddhas (not what the two vehicles obtain) → abiding in the stage of non-retrogression → obtaining the firm quality of non-forgetfulness → the wholesome dharmas "increasing on and on, like the moon of the bright fortnight" — like the moon of the waxing fortnight, night after night only increasing and never diminishing → "the bodhisattva is now called true, not called resembling". Why does the latter division first gather the prophecy of the third verse? Dunlun explains: "because one first receives the prophecy and only then raises up practice — it is for this reason". And whereas the verses originally had the two topics of "retrogression" and "resembling," here they are not gathered, and Dunlun records the treatise-masters' choice: "because they are not qualities, the treatise-masters do not gather them" — the sequence gathers up only qualities; retrogression and resembling are not steps upon the road.

The Road's End: As Though in His Own House, Giving Rise to No Satisfaction, Attaining the Unsurpassed

The final passage draws to a close, one by one, the nine chapters of the Attendant Dharmas and the Ultimate 〔Dunlun〕: because he obtains distinguished titles, he obtains the marks of the bodhisattva; the accomplishing in the two divisions of householder and renunciant is the Chapter on the Divisions; the wholly resolute superior intent is the Chapter on the Superior Intent; what the intent embraces is the Chapter on Abiding; "deliberately setting his mind, he takes on the various forms of birth, and in the places where he takes birth he constantly meets the buddhas and bodhisattvas" is the Chapter on Birth — the taking of birth turns from passive rebirth into active choice; the raising of beneficial deeds is the Chapter on Embracing; "within the praiseworthy and embraceable distinguished stations of realization he is able to abide serenely and rightly, as though in his own house" is the Chapter on the Grounds — the station of realization is dwelt in like one's own home, not as a sojourner; "his awakened wisdom in all its various marks advances … and in the midst of this gives rise to no satisfaction" is the Chapter on Practice; "advancing thus, he realizes the ultimate, and from here he no longer seeks any further higher stage. Because he has arrived at the utmost furthest limit of the ultimate, this is called attaining the unsurpassed" is the Chapter on Establishing.

And then comes the very last sentence of the whole Bodhisattva Stage: "This is called the sequence of the meaning of the Bodhisattva Stage."

The One Meaning This Chapter Casts into Light

The sixteen-fascicle Bodhisattva Stage this one chapter folds into a road that can be set out upon: the starting point is not the arousing of the mind, but the lineage; every waystation along the road — trust, seeking the Dharma, proclaiming it for others, the six perfections, the four means of gathering, the factors of awakening — not one of them is a new dharma, all are some earlier chapter; and the road's end is not supernormal powers, but the walking of the whole way from "giving rise to no satisfaction" through to "having arrived at the utmost furthest limit of the ultimate," the attaining of the unsurpassed. Reading this chapter to its end and looking back, the twenty-seven chapters are no longer twenty-seven books, but the whole life's journey of a single person from first abiding in the lineage to becoming a buddha — the sequence itself is the last dharma the Bodhisattva Stage leaves to the practitioner.

Carrying Forward

What this chapter gathers phrase by phrase are precisely the chapters of this same fascicle-set: the eighteen chapters of the first section (Lineage · Arousing the Mind · Benefiting Self and Other · The True Meaning · Might · Maturation · Awakening · The Power-Lineage · the six chapters of the six perfections · The Means of Gathering · Offering, Attending, and the Immeasurables · The Factors of Awakening · Qualities), the four chapters of the Attendant Dharmas (Marks · Divisions · Superior Intent · Abiding), and the five chapters of the Ultimate (Birth · Embracing · Grounds · Practice · Establishing) — for the full chart of the phrase-by-phrase matching to the chapters, see the Apparatus, Heading Four. The two alternate translations (Dharmakṣema · Guṇavarman) both lack this chapter; and the Section on Ascertainment, ascertaining chapter by chapter, reaches only the three sections and sets up no separate ascertainment for the fourth section — both matters seen in the Apparatus, Heading Two. This is a mutual cross-reading, carried forward, not a one-directional inheriting.