子璿

《佛祖統紀》繫其於賢首宗傳承，接圭峯宗密之後〔T49n2035 0292c04–c06〕，本傳云：「法師子𤀹。嘉禾人。初依洪敏師學楞嚴。至動靜二相了然不生有省」〔T49n2035 0293c25–c26〕。其悟在《楞嚴》一句之上，而其印可在禪門：「聞琅邪慧覺道重當世。趨至其門。值其上堂。即致問曰。清淨本然云何忽生山河大地。覺喝云。清淨本然云何忽生山河大地。師俯伏流汗。豁然大悟」〔T49n2035 0293c26–0294a01〕——問的是《楞嚴》卷四富樓那之問，答的是把同一句原樣擲回。覺囑之曰：「汝宗不振久矣。宜厲志扶持以報佛恩。師如教辭去。後住長水。眾幾一千。以賢首宗旨述楞嚴經疏十卷。行於世」〔T49n2035 0294a01–a04〕。《五燈會元》所記同〔X75n1513 0359b13–b19〕。

The Chronicle of the Buddhas and Patriarchs places him in the Huayan lineage after Guifeng Zongmi 〔T49n2035 0292c04–c06〕. His biography there reads: "Dharma Master Zixuan, a man of Jiahe. He first studied the Śūraṅgama under Master Hongmin, and at the words 'the two characteristics of motion and stillness are clearly understood as not arising' he had an insight" 〔T49n2035 0293c25–c26〕. His awakening came on a line of the Śūraṅgama, and its confirmation came in the Chan hall: "Hearing that Langye Huijue's Way was honored in the age, he hastened to his gate. Arriving as Huijue ascended the hall, he asked at once: 'Being pure and originally so, how does it suddenly give rise to mountains, rivers, and the great earth?' Jue shouted: 'Being pure and originally so, how does it suddenly give rise to mountains, rivers, and the great earth?' The master bowed down, sweat streaming, and awoke in a great opening" 〔T49n2035 0293c26–0294a01〕. The question is Pūrṇa's question from fascicle four of the Śūraṅgama; the answer is the same line thrown back unchanged. Jue charged him: "Your school has long been in decline; you should steel your resolve to uphold it and so repay the Buddha's kindness. The master took leave as instructed. Later he resided at Changshui, with an assembly of nearly a thousand, and following the tenets of Xianshou composed a commentary on the Śūraṅgama Sūtra in ten fascicles, which circulates in the world" 〔T49n2035 0294a01–a04〕. The Wudeng huiyuan records the same 〔X75n1513 0359b13–b19〕.

其疏即本編所用之鏡《首楞嚴義疏注經》，卷端署「長水沙門子[王*(虍-七+(一/八/八/目))]集」〔T39n1799 0823b26〕；王隨為之序，署天聖八年〔T39n1799 0823a29〕，序中稱「今江吳釋[王*(虍-七+(一/八/八/目))]師，學識兼高、辯才無礙，以是經典為時教於一代、分妙理於十門」〔T39n1799 0823a19–a21〕。另有《起信論疏筆削記》〔T44n1848〕，署「長水沙門子[王*(虍-七+(一/八/八/目))]錄」〔T44n1848 0297a10〕——同一人，同為本系列如來藏二帙之鏡。

His commentary is the mirror this edition uses, the Shoulengyan yishu zhujing, attributed at its head "compiled by the śramaṇa Zixuan of Changshui" 〔T39n1799 0823b26〕. Wang Sui wrote its preface, dated the eighth year of Tiansheng 〔T39n1799 0823a29〕, and there calls him "the present Master Shi Xuan of Jiangwu, high alike in learning and understanding, unhindered in eloquence, who takes this scripture as the teaching of the age for a whole generation and divides its subtle meaning into ten gates" 〔T39n1799 0823a19–a21〕. He also left the Qixin lun shu bixue ji 〔T44n1848〕, attributed "recorded by the śramaṇa Zixuan of Changshui" 〔T44n1848 0297a10〕: the same man, and the mirror for both tathāgatagarbha texts in this series.