楞嚴經 卷第二・十番顯見The Śūraṅgama Sūtra · Fascicle Two: The Tenfold Disclosure of Seeing

I. Doctrinal-Outline Placement

This fascicle is divided according to the doctrinal outline of Zixuan of Changshui’s Commentary on the Śūraṅgama Sūtra with Annotated Text; the outline is a guide for reading, not the authority for dividing the text, and the bounds of the unit follow what the base text itself marks by its fascicle titles.

Fascicle Two carries on the meaning of ‘seeing does not move’ at the end of Fascicle One, running from the fascicle title to the closing title of the fascicle; the next fascicle continues by refuting the six entrances. At the head of this fascicle Zixuan judges what Ānanda holds in mind: 「悟知緣塵之心是影事，又識對境之見是不動。」—“He awakened to know that the mind of the conditioned dusts is shadow-matter, and further recognized that the seeing which faces objects is unmoving.” 〔T39n1799 0843b24〕 Following Zixuan’s outline this fascicle is divided into fourteen sections; the higher-level headings follow Zixuan word for word:

Section 4 begins mid-line at 〔T19 0110c20〕, at the sentence 「佛興慈悲」—“The Buddha aroused compassion”. Zixuan judges Sections 1 to 4 as gradually clarifying true seeing by way of refuting inversion; Sections 5 to 7, as directly revealing true seeing extensively by way of the conditioned dusts; from Section 8 on, as extended explanation by way of the doubts; Section 14 begins refuting attachment and revealing the true with the five aggregates.

Speakers: Section 1 is narrative. Section 2 is question and answer between the Buddha and King Prasenajit: the Buddha asks and the king answers, in several successive rounds, and the king’s answers mostly begin with 「世尊！」—“World-Honored One!” without marking 「王言」—“The king said” (VII). From Section 3 on, the questions and answers between the Buddha and Ānanda predominate; in Section 4 the Buddha 「發海潮音遍告同會」—“sent forth a voice like the ocean tide and announced to all in the assembly” 〔T19 0110c21〕; in Section 9 the Buddha comforts Ānanda and the great assembly, Mañjuśrī the Dharma prince rises to ask on behalf of the fourfold assembly, the Buddha addresses Mañjuśrī and the great assembly, then questions Mañjuśrī, and Mañjuśrī answers; Section 12 opens with Ānanda addressing the Buddha with a question 〔T19 0113a22〕; in Section 13 the Buddha first restates the foregoing and refutes union and combination, and Ānanda then asks again about non-union 〔T19 0114a07〕; the rest is all the Buddha addressing Ānanda.

The fascicle title and the interlinear note on its other name, word for word: 「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二〔一名中印度那蘭陀大道場經，於灌頂部錄出別行〕」—“The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama, Fascicle Two [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0110a11〕.

The single line of the translator’s attribution, word for word: 「唐天竺沙門般剌蜜帝譯」—“Translated by the śramaṇa Pramiti of India, of the Tang.” 〔T19 0110a15〕. 「般剌蜜帝」—“Pramiti” is recorded as in the base text. In the Song, Yuan, and Ming recensions this line carries in addition the attributions of Meghaśikha’s rendering into Chinese and Fang Rong’s taking down in writing (IX, X).

The closing title of the fascicle, word for word: 「大佛頂萬行首楞嚴經卷第二」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Two” 〔T19 0114c13〕.

This fascicle has no verses. The main text of Fascicle Two, together with the fascicle title, the attribution, and the closing title, totals six thousand five hundred and thirty-one characters.

II. Collation with the Alternate Translations

This sūtra has only one Chinese translation and no alternate translation; the Taishō has no notes from other recensions.

III. Scriptural and Treatise Grounding (the “eye”)

The sūtras and treatises Zixuan cites on this fascicle are recorded word for word, in order of section:

• Section 2: Zixuan cites the Kośa: 「以諸有為法，有剎那盡故。」—“Because all conditioned dharmas have momentary cessation.” 〔T39n1799 0844a07〕 He also cites a verse of the ancients: 「如以一睫毛，置掌人不覺，若置眼睛上，違害極不安。愚人如手掌，不覺行苦遷，智者如眼睛，違極生厭患。」—“As a single eyelash placed on the palm goes unfelt, but placed upon the eyeball harms it and gives extreme discomfort, so the foolish are like the palm, not feeling the shifting of the suffering of formation; the wise are like the eyeball, so pained by it that they give rise to weariness.” 〔T39n1799 0844b16〕 He also cites the Abhidharmakośa: 「時之極少名曰剎那，時之極長名之為劫，乃至年之與月俱是時之分劑。」—“The shortest of time is called a kṣaṇa; the longest of time is called a kalpa; and so on, years and months are all divisions of time.” 〔T39n1799 0844b19〕 He also cites the Vimalakīrti: 「如自觀身實相，觀佛亦然。」—“As one contemplates the true reality of one’s own body, so one contemplates the Buddha.” 〔T39n1799 0844c07〕
• Section 4: Zixuan cites the Perfect Awakening: 「圓覺流出一切清淨真如、菩提、涅槃等。」—“Perfect awakening pours forth all pure suchness, bodhi, nirvāṇa, and the rest.” 〔T39n1799 0846a07〕
• Section 5: Zixuan cites the Vimalakīrti: 「無以生滅心行說實相法。」—“Do not speak the Dharma of true reality with the workings of a mind that arises and perishes.” 〔T39n1799 0847a05〕 He also cites the Perfect Awakening: 「修多羅教如標月指，若復見月，了知所標畢竟非月，一切如來種種言說開示菩薩亦復如是。」—“The teaching of the sūtras is like a finger pointing at the moon; when one sees the moon, one understands that what points is ultimately not the moon. All the various words with which the tathāgatas instruct bodhisattvas are likewise.” 〔T39n1799 0847a16〕
• Section 8: Zixuan cites the Nirvāṇa: 「有常之法遍一切處，虛空常故無處不遍，如來亦爾遍一切處，是故為常。無常之法此有彼無，如來不爾，是故為常。」—“A permanent dharma pervades all places: because space is permanent, there is no place it does not pervade; the Tathāgata is likewise, pervading all places, and therefore is permanent. An impermanent dharma is here and not there; the Tathāgata is not so, and therefore is permanent.” 〔T39n1799 0849c12〕
• Section 9: Zixuan cites the Awakening of Faith: 「諸佛已離業識，無自他相見。登地已上分證此法，亦如佛見也。」—“The buddhas have already left the consciousness of action, and have no seeing of the characteristics of self and other. Those from the grounds onward realize this dharma in part, and also see as the Buddha does.” 〔T39n1799 0851c02〕 He also cites the Awakening of Faith: 「念無自相，不離本覺，若離覺性則無不覺。」—“Thought has no characteristic of its own and is not apart from original awakening; if apart from the nature of awakening, there would be no non-awakening.” 〔T39n1799 0851c18〕
• Section 11: Zixuan cites the Awakening of Faith: 「是故一切法，從本已來，離言說相，離名字相，離心緣相，乃至唯是一心，故名真如。」—“Therefore all dharmas from the very beginning are apart from the characteristic of speech, apart from the characteristic of names, apart from the characteristic of the mind’s conditioning, and so on, being only the one mind; therefore it is called suchness.” 〔T39n1799 0853b01〕 He also cites the Consciousness-Only: 「此諸法勝義，亦即是真如，常如其性故，即唯識實性。」—“This is the ultimate meaning of all dharmas, and it is also suchness; because it is always as its nature is, it is the real nature of consciousness-only.” 〔T39n1799 0853b03〕 He also says: 「圓成實於彼，常遠離前性。」—“The perfected nature is that one’s being always free of the former nature.” 〔T39n1799 0853b04〕 He also cites the Consciousness-Only: 「若時於所緣，智都無所得，爾時住唯識，離二取相故。」—“When, with respect to the object, wisdom has nothing whatever to obtain, then it abides in consciousness-only, because it is apart from the characteristics of the two graspings.” 〔T39n1799 0854a16〕
• Section 12: Zixuan cites the Awakening of Faith: 「離言真如是觀智境，依言真如是生信境。」—“Suchness apart from words is the sphere of contemplative wisdom; suchness relying on words is the sphere that gives rise to faith.” 〔T39n1799 0854c03〕 He also cites the Prajñā: 「以無所得故得阿耨菩提。」—“Because there is nothing to obtain, one obtains anuttara bodhi.” 〔T39n1799 0854c05〕 He also cites the Awakening of Faith: 「以不達一法界故，忽然念起，名為無明。即此無明動心，名之為業。動即有苦，果不離因，故云當業輪轉。」—“Because one does not penetrate the one Dharma realm, thought suddenly arises; this is called ignorance. This very ignorance moving the mind is called action. Where there is movement there is suffering; the fruit is not apart from the cause; therefore it says, ‘turning on the wheel according to their action.’” 〔T39n1799 0854c12〕 He also cites the Awakening of Faith: 「若離業識則無見相。」—“If one is apart from the consciousness of action, there is no characteristic of seeing.” 〔T39n1799 0854c21〕 He also cites the Avataṃsaka: 「眾生妄分別，有佛有世界，若了真法性，無佛無世界。」—“Beings falsely discriminate that there are buddhas and there are worlds; if one understands the true nature of dharmas, there are no buddhas and no worlds.” 〔T39n1799 0856a05〕 He also cites the Perfect Awakening: 「依幻說覺，亦名為幻。」—“Awakening spoken of in reliance on illusion is also called illusion.” 〔T39n1799 0856a14〕 He also cites the Awakening of Faith: 「三界虛偽，唯心所作，離心則無六塵境界。」—“The three realms are false and unreal, made by mind alone; apart from mind there are no realms of the six dusts.” 〔T39n1799 0856b28〕
• Section 13: Zixuan cites the Pure Name: 「寂滅是菩提，滅諸相故，乃至無為是菩提，無生住異滅故。」—“Quiescent extinction is bodhi, because it extinguishes all characteristics; and so on, the unconditioned is bodhi, because it is without arising, abiding, change, and extinction.” 〔T39n1799 0856c25〕 He also cites the Pure Name: 「當令此諸天子捨於分別菩提之見。」—“You should cause these devaputras to relinquish the view that discriminates bodhi.” 〔T39n1799 0857b17〕 He also cites the Laṅkāvatāra Sūtra: 「一切法不生，我說剎那義，初生即有滅，不為愚者說。」—“All dharmas are unborn; I speak the meaning of the instant: at first arising there is already ceasing—this is not spoken for the foolish.” 〔T39n1799 0858a05〕 He also cites the Middle Treatise: 「諸法不自生，亦不從他生，不共不無因，是故知無生。」—“Dharmas are not born from themselves, nor born from another, not from both, not without cause; therefore know that they are unborn.” 〔T39n1799 0858a06〕 He also cites the Avataṃsaka: 「一切法無生，一切法無滅，若能如是解，諸佛常現前。」—“All dharmas are without arising, all dharmas are without ceasing; if one can understand in this way, the buddhas are always present before one.” 〔T39n1799 0858a23〕

IV. Essentials of the Commentary on This Passage

Zixuan’s essentials, section by section, recorded word for word; Zixuan often cites the sūtra in abbreviated form as ‘… to …’, and the sūtra text is not supplied here.

Section 1 · Ānanda States What He Holds in Mind and Asks to Have True and False Distinguished　Zixuan says: 「悟知緣塵之心是影事，又識對境之見是不動。」—“He awakened to know that the mind of the conditioned dusts is shadow-matter, and further recognized that the seeing which faces objects is unmoving.” 〔T39n1799 0843b24〕 He also says: 「佛意欲其即妄見真，遂印對境之見元來無動，廣責認物為己性心失真。」—“The Buddha’s intent was that he see the true right in the false; so he certified that the seeing which faces objects is originally unmoving, and extensively rebuked the mind that takes things as its own nature and loses the true.” 〔T39n1799 0843c03〕

Section 2 · King Prasenajit Cites the Outsiders and Asks for Proof of the Unborn　Zixuan’s outline says: 「二、明匿王引外請證不生，四：一、引外敘疑。」—“Second, making clear the king’s citing of the outsiders and asking for proof of the unborn, in four: first, citing the outsiders and narrating his doubt.” 〔T39n1799 0843c09〕 Explaining Kātyāyana and Vairāṭīputra, Zixuan says: 「迦旃延，姓也，名迦羅鳩馱，此外道執一切法亦有亦無。刪闍夜是名，毘羅胝母號，此外道起自然見。」—“Kātyāyana is a clan name; his personal name is Kakuda; this outsider clings to all dharmas as both existent and nonexistent. Sañjaya is the personal name, and Vairāṭī is his mother’s name; this outsider gives rise to the view of spontaneity.” 〔T39n1799 0843c13〕 He also says: 「外計雖多，不離斷常二見。」—“Though the outsiders’ views are many, they do not depart from the two views of annihilation and permanence.” 〔T39n1799 0843c15〕 「此人異計，不知業種相生，妄謂死後即是涅槃。」—“This person’s divergent view does not know that the seeds of action give rise to one another, and falsely says that what comes after death is nirvāṇa.” 〔T39n1799 0843c16〕 Explaining the Buddha’s question about the flesh body, Zixuan says: 「佛舉此問，欲顯生滅中有不生滅，如前頭自搖動，見無所動。」—“The Buddha raises this question wishing to reveal that within arising and perishing there is what neither arises nor perishes, as earlier the head moved of itself while seeing did not move.” 〔T39n1799 0843c29〕 Explaining the king’s fine reflection, Zixuan says: 「此至細而觀也。」—“This is observing down to the finest.” 〔T39n1799 0844b13〕 Explaining the viewing of the river, Zixuan says: 「此下約王自小至長見河不變以明見性，意顯只於生滅了不生滅，相雖麁近，旨甚深微。」—“From here on, by the king’s seeing of the river unchanged from childhood to maturity, the nature of seeing is made clear; the intent is to reveal that right within arising and perishing one understands what neither arises nor perishes; though the characteristics are coarse and near, the purport is very deep and subtle.” 〔T39n1799 0844c02〕 Explaining the deva Jīva, Zixuan says: 「耆婆此云命」—“Jīva here means ‘life’” 〔T39n1799 0844c16〕 He also says: 「此以年問見者，意明年變見不變也。」—“Asking about seeing by way of years, the intent is to make clear that the years change but seeing does not change.” 〔T39n1799 0844c17〕 「無異之語甚好思量，一往麁浮，再思有旨。」—“The words ‘no different’ are well worth pondering: at first glance they seem coarse and shallow, but on second thought they hold the purport.” 〔T39n1799 0844c23〕 Explaining Maskarin, Zixuan says: 「末伽梨是字，母名俱奢梨」—“Maskarin is his name; his mother was named Gośālī” 〔T39n1799 0845a08〕 He also says: 「色身變異可說無常，見性不遷理非斷滅。」—“The physical body changes and can be said to be impermanent; the nature of seeing does not shift, and in principle is not annihilated.” 〔T39n1799 0845a09〕 Explaining the king’s faith and understanding, Zixuan says: 「敘其淺悟，但云捨生趣生；鞠彼深意，必知滅元不滅。」—“Narrating his shallow awakening, it says only that one relinquishes one life and goes on to another; examining his deeper meaning, he must have known that perishing is originally not perishing.” 〔T39n1799 0845a13〕

Section 3 · Directly Refuting Ānanda’s View of Permanence　Zixuan says: 「此則如來令於妄見即辨真見，無離生滅有不生滅。」—“Here the Tathāgata has him discern true seeing right within false seeing; there is no not-arising-and-perishing apart from arising and perishing.” 〔T39n1799 0845a24〕 Explaining the mudrā hand, Zixuan says: 「母陀羅，此云印。」—“Mudrā here means ‘seal.’” 〔T39n1799 0845b07〕 Explaining Right and Universal Knowledge, Zixuan says: 「正遍知者，離倒名正，窮盡法界名遍知。」—“As for Right and Universal Knowledge: being apart from inversion is called right; exhausting the Dharma realm is called universal knowledge.” 〔T39n1799 0845c06〕 Explaining the assembly’s blank staring, Zixuan says: 「瞪，直視貌。瞢，昏悶不了也。」—“To stare is the look of gazing straight ahead. To be blank is to be dull and confused, not understanding.” 〔T39n1799 0845c18〕

Section 4 · Extensively Showing the Characteristics of Inversion　Explaining the voice like the ocean tide, Zixuan says: 「天鼓無思，隨人發響；海潮無念，要不失時。此表無緣慈悲，應機而說，不待請也。」—“The heavenly drum has no thought, yet sounds in response to people; the ocean tide has no intention, yet never misses its time. This shows unconditioned compassion, speaking in response to the occasion without waiting to be asked.” 〔T39n1799 0845c24〕 Explaining the simile of the great ocean, Zixuan says: 「如來藏有四義，故以海喻」—“The tathāgatagarbha has four meanings, therefore it is likened to the ocean” 〔T39n1799 0846b26〕 He also says: 「棄之大海是一迷也，認漚為海是倍迷也。」—“Abandoning the great ocean is one delusion; taking the bubble for the ocean is a doubled delusion.” 〔T39n1799 0846c05〕

Section 5 · Showing That the Conditioned Mind Is Not the Nature　Zixuan says: 「佛以言音詮此真性，今我領解復是緣心。」—“The Buddha explains this true nature by the sound of words; now my understanding of it is again the conditioned mind.” 〔T39n1799 0846c24〕 Explaining the finger and the moon, Zixuan says: 「指喻能詮言教，月喻所詮真理。」—“The finger figures the teaching of words that explains; the moon figures the true principle that is explained.” 〔T39n1799 0847a13〕 Explaining the guest and the innkeeper, Zixuan says: 「此明緣心隨境往來，真心湛然常住。以客喻妄，以主喻真。」—“This makes clear that the conditioned mind comes and goes with objects, while the true mind is clear and constantly abiding. The guest figures the false; the host figures the true.” 〔T39n1799 0847b03〕 Explaining the dark principle, Zixuan says: 「言冥諦者，或云冥性，或云自性。梵云僧伽奢薩怛羅，此云數論，立二十五諦。」—“As for the dark principle, it is also called the dark nature, or the self-nature. In Sanskrit it is called Saṃkhyāśāstra, here rendered the Treatise of Enumeration, which sets up twenty-five principles.” 〔T39n1799 0847b20〕 He also says: 「拘舍梨者，非即數論，是彼類耳，趣爾舉也。」—“Gośālī is not the Enumeration school itself, but is of its kind; he is mentioned in passing.” 〔T39n1799 0847b26〕 He also says: 「真心如主，妄想如客，客有來去，主無移動。」—“The true mind is like the host, false thinking like the guest; the guest comes and goes, the host does not move.” 〔T39n1799 0847b29〕

Section 6 · Showing That the Nature of Seeing Has Nowhere to Return　Zixuan says: 「且者，權宜之辭，權指阿難能見之心，為明元也。」—“‘Take’ is a word of provisional expedience: it provisionally points to Ānanda’s mind that can see as the bright origin.” 〔T39n1799 0847c10〕 Explaining the second moon, Zixuan says: 「捏目所觀全體虛妄，從病眼生，堪喻妄見本不可得。只就此見權示無還也。」—“What is seen by pressing the eye is false in its entirety, born of diseased eyes, fit to figure that false seeing is originally unobtainable. Only on this seeing does he provisionally show nowhere to return.” 〔T39n1799 0847c16〕 Explaining the eight kinds, Zixuan says: 「舉此明暗、通塞、空有、染淨八種之相，皆仗因托緣以立其象也。」—“He raises these eight kinds of characteristics—brightness and darkness, openness and obstruction, emptiness and existence, defilement and purity—all of which rely on causes and depend on conditions to establish their images.” 〔T39n1799 0847c24〕 He also says: 「真見離緣，緣還見在，若隨境去，後更誰觀？」—“True seeing is apart from conditions; the conditions return and seeing remains; if it went away with objects, who afterward would observe?” 〔T39n1799 0848a09〕 He also says: 「八境可還，自非汝見，汝不還性正是汝真」—“The eight objects can be returned and are naturally not your seeing; your nature that does not return is precisely your true one” 〔T39n1799 0848a13〕

Section 7 · Clarifying Again by Way of Substance and Function　Zixuan says: 「向下更約用有優劣，體無差異。用約人辨，體對物論。」—“From here on, further: in function there is superior and inferior, in substance no difference. Function is distinguished by persons; substance is discussed in relation to things.” 〔T39n1799 0848a27〕 He also judges three meanings: 「一顯無生滅，二明有勝用，三示無差別。」—“first, revealing that it neither arises nor perishes; second, making clear that it has a superior function; third, showing that it has no difference.” 〔T39n1799 0848a29〕 Explaining what is seen from the first dhyāna up to the tathāgatas of the ten directions, Zixuan says: 「蓋真見之用隨證所得，漸明漸遠也。」—“For the function of true seeing follows what is attained in realization, growing gradually brighter and gradually farther.” 〔T39n1799 0848b23〕 Explaining the differences among the kinds of things, Zixuan says: 「物類雖殊，見性常一，不隨境異，即是汝真，此顯真見平等無差。」—“Though the kinds of things differ, the nature of seeing is always one, not differing with objects; this is your true one; this reveals that true seeing is equal and without difference.” 〔T39n1799 0848c21〕 He concludes: 「此之大意，明真見離緣，周遍法界，湛然常住，妙用無邊，平等清淨，體非差別。」—“The general purport of this is to make clear that true seeing is apart from conditions, pervading the Dharma realm, clear and constantly abiding, its wondrous function boundless, equal and pure, its substance without difference.” 〔T39n1799 0849b05〕

Section 8 · Extended Explanation by Way of the Doubts: Does Seeing Shrink or Break Off?　Zixuan’s outline says: 「四、就疑難廣釋，四：一、見性縮斷疑，三：一、伸疑。」—“Fourth, extended explanation by way of the doubts, in four: first, the doubt that the nature of seeing shrinks or breaks off, in three: first, stating the doubt.” 〔T39n1799 0849b07〕 Explaining the square vessel, Zixuan says: 「器喻前塵，空喻見性。空之方圓喻疑見舒縮。」—“The vessel figures the dusts before one; space figures the nature of seeing. The squareness and roundness of space figure the doubt that seeing stretches and shrinks.” 〔T39n1799 0849c02〕 He also says: 「此明真見周遍，無有方所，如彼虛空。」—“This makes clear that true seeing pervades everywhere and has no location, like space.” 〔T39n1799 0849c11〕 Explaining losing oneself and becoming things, Zixuan says: 「迷真性之己，成色心之物。」—“Losing the self of true nature, one becomes the things of form and mind.” 〔T39n1799 0850a02〕 Explaining turning things, Zixuan says: 「此乃悟物咸真，即成妙用。」—“This is awakening to things as all true, which then becomes wondrous function.” 〔T39n1799 0850a14〕

Section 9 · Refuting the Doubt That the Nature of Seeing Is Apart from the Body　Zixuan says: 「二、破見性離身疑。此疑因前佛令轉物，則同如來，身心圓明，不了會通萬法之旨，便謂如來令轉前物成我真見。」—“Second, refuting the doubt that the nature of seeing is apart from the body. This doubt arises because earlier the Buddha had him turn things, being then the same as the Tathāgata, body and mind perfectly bright; not understanding the purport of reconciling the myriad dharmas, he then supposed that the Tathāgata was having him turn the things before him into his own true seeing.” 〔T39n1799 0850a25〕 Explaining ‘seeing is in front of you,’ Zixuan says: 「設若眼前可見，應有處所可指，豈成真見離名絕相？」—“If it could be seen before the eyes, it ought to have a location to point to; how could it be true seeing, apart from names and cut off from characteristics?” 〔T39n1799 0850b19〕 Explaining Ānanda’s own statement, Zixuan says: 「既不能於物中辨出見性，斯則所指咸物，無於是見。」—“Since he cannot discern the nature of seeing among things, all that he points to is things, and none of it is seeing.” 〔T39n1799 0850c26〕 He also says: 「而不知能見所緣俱為勞相，是非即離，咸是緣塵。」—“yet he does not know that what sees and its object are both characteristics of fatigue; is and is-not, identity and separation, are all conditioned dusts.” 〔T39n1799 0851a21〕 Explaining true speech, Zixuan says: 「佛有五語：謂真語、實語、如語、不誑語、不異語。」—“The Buddha has five kinds of speech: true speech, real speech, speech as things are, undeceiving speech, and unvarying speech.” 〔T39n1799 0851b01〕 Explaining the samādhi in which they themselves abide, Zixuan says: 「自住之定即首楞嚴三昧也。」—“The concentration in which they themselves abide is the Śūraṅgama samādhi.” 〔T39n1799 0851c01〕 He also says: 「此則顯一真法界離性離相，圓收諸法，無不是如，云何更說是見非見？」—“This reveals that the one true Dharma realm is apart from nature and apart from characteristics, perfectly gathering in all dharmas, none of which is not suchness; how could one further speak of what is seeing and what is not seeing?” 〔T39n1799 0851c22〕 Explaining the two Mañjuśrīs, Zixuan says: 「意顯一真體上不立是名、不立無相」—“The intent is to reveal that on the one true substance neither the name ‘is’ is set up nor the characteristic of absence” 〔T39n1799 0852a02〕 Explaining the second moon, Zixuan says: 「本唯一月，未曾有二，病眼不了，二相俄生。」—“Originally there is only one moon, never two; the diseased eye does not understand, and the characteristic of two suddenly arises.” 〔T39n1799 0852a20〕

Section 10 · Refuting Spontaneity　Zixuan’s outline says: 「三、破因緣自然疑，二：一、破自然」—“Third, refuting the doubt of causes and conditions and spontaneity, in two: first, refuting spontaneity” 〔T39n1799 0852b12〕 Explaining the brahmin and the ash-smearers, Zixuan says: 「婆羅門，此云梵志，或淨志。」—“Brāhmaṇa is here rendered ‘Brahma-aspirant,’ or ‘pure aspirant.’” 〔T39n1799 0852b18〕 「投灰等，即苦行外道」—“The ash-smearers and the like are the outsiders of ascetic practice” 〔T39n1799 0852b19〕 He also says: 「彼之所說計我行相，似濫真覺，故云有何差別。」—“The aspect of self that they speak of and conceive seems to be confused with true awareness; therefore he says, ‘what difference is there.’” 〔T39n1799 0852b23〕 He also says: 「今此直明一真法性，豈同因緣隨他意語耶？」—“Now this directly makes clear the one true Dharma nature; how could it be the same as causes and conditions, speech according to others’ minds?” 〔T39n1799 0852c09〕 Explaining the four objects as self, Zixuan says: 「若四境即是見之自體，則互相乖反，為自不成，隨屬一境即不見三。」—“If the four objects were the self-substance of seeing, they would be mutually contrary and could not be self; belonging to any one object, it would not see the other three.” 〔T39n1799 0852c24〕

Section 11 · Refuting Causes and Conditions; Reconciling　Zixuan says: 「因緣之義無常生滅，此有彼無，體非周遍，豈同覺性湛然常住、圓滿十方？」—“The meaning of causes and conditions is impermanent arising and perishing, here existing and there not, its substance not pervasive; how could it be the same as the nature of awareness, clear and constantly abiding, perfectly filling the ten directions?” 〔T39n1799 0853a01〕 He also says: 「因親緣疎，分為二門」—“The cause is close and the condition remote; so they are divided into two gates” 〔T39n1799 0853a13〕 Explaining being apart from all characteristics, Zixuan says: 「所亡之相通有八句」—“The characteristics negated come to eight phrases in all” 〔T39n1799 0853a19〕 He also says: 「藥病俱亡，無跡可滯，心行處滅，言語道斷，故云離一切相」—“Medicine and disease both vanish, there is no trace to cling to, the workings of the mind are extinguished and the way of words is cut off; therefore it says apart from all characteristics” 〔T39n1799 0853a25〕 Explaining the four kinds of conditions, Zixuan says: 「唯識說九緣，此唯出四，約小乘義」—“Consciousness-only speaks of nine conditions; here only four are given, according to the meaning of the Lesser Vehicle” 〔T39n1799 0853b16〕 He also says: 「說第一義，故非諸相。」—“It speaks of the foremost meaning, and therefore is not the characteristics.” 〔T39n1799 0853b20〕 Explaining the two characteristics overrunning each other, Zixuan says: 「明暗自有相陵，見性未曾移動」—“Brightness and darkness themselves overrun each other; the nature of seeing has never moved” 〔T39n1799 0853c14〕 He also says: 「明等四境自屬前塵，見性未曾生滅。」—“The four objects, brightness and the rest, belong of themselves to the dusts before one; the nature of seeing has never arisen or perished.” 〔T39n1799 0853c20〕 Explaining seeing seeing, Zixuan says: 「境智冥合，如水投水，不可分別說名為見。」—“Object and wisdom merge without trace, like water poured into water; they cannot be distinguished and spoken of as seeing.” 〔T39n1799 0854a15〕

Section 12 · Answering the Request with Extended Explanation　Zixuan’s outline says: 「二、酬請廣釋，三：一、承前置請。」—“Second, answering the request with extended explanation, in three: first, setting forth the request, carrying on from before.” 〔T39n1799 0854b02〕 Explaining the great dhāraṇī, Zixuan says: 「陀羅尼，此云總持」—“Dhāraṇī here means ‘total retention’” 〔T39n1799 0854b20〕 Explaining arising right where it is, Zixuan says: 「此一念動無別所依，只迷一真，忽然而起，故名當處發生」—“This single movement of thought has no other support; only by losing the one true does it suddenly arise; therefore it is called arising right where it is” 〔T39n1799 0854c10〕 Explaining the two kinds of false seeing, Zixuan says: 「是知妄見是一，約人名異」—“Thus we know that false seeing is one, and the names differ according to persons” 〔T39n1799 0854c24〕 He also sets up his own question and answer: 「答：若不廣示妄見有見，不能顯於真見無見。」—“Answer: if one does not extensively show that false seeing has seeing, one cannot reveal that true seeing is without seeing.” 〔T39n1799 0855a01〕 He also says: 「而不知寂而常照故名真見，照而常寂故非是見」—“yet they do not know that being still yet ever illuminating, it is called true seeing; being illuminating yet ever still, it is not seeing” 〔T39n1799 0855a04〕 Explaining the red cataract, Zixuan says: 「目喻真見，眚喻業相。」—“The eye figures true seeing; the cataract figures the characteristic of action.” 〔T39n1799 0855a10〕 Explaining the two countries of shared portion, Zixuan says: 「凡夫五濁同業共感，如惡相國。諸佛淨土唯一清淨，如不見國。」—“Ordinary beings in the five turbidities, by shared action, incur things in common, like the country of evil signs. The pure lands of the buddhas are uniquely pure, like the country that does not see them.” 〔T39n1799 0855c16〕 Explaining advancing and retreating, matching them together, Zixuan says: 「進例於法，退例於喻，互相合顯，以明見與無見也。」—“Advancing, he compares it to the Dharma; retreating, he compares it to the simile; matching them so that each reveals the other, he makes clear seeing and no seeing.” 〔T39n1799 0855c19〕 He also says: 「此則結詶前問見非是見也。」—“This concludes the answer to the earlier question of seeing not being seeing.” 〔T39n1799 0856b08〕 Explaining union and non-union, Zixuan says: 「三相應染名為和合，三不相應名不和合」—“The three associated defilements are called union; the three non-associated are called non-union” 〔T39n1799 0856c03〕

Section 13 · Refuting the Doubt of Union and Non-Union　Zixuan’s outline says: 「四、破和合非合疑，二：一、牒前未曉。」—“Fourth, refuting the doubt of union and non-union, in two: first, citing what was not yet understood before.” 〔T39n1799 0856c08〕 He also says: 「然因緣、自然，和合、非和合，義雖無別，詮言有殊，故隨其門一一遍破。」—“Yet causes and conditions and spontaneity, union and non-union, though not different in meaning, differ in their wording; therefore he refutes them one by one according to each gate.” 〔T39n1799 0856c13〕 Explaining union, Zixuan says: 「猶如微塵與水相和，但名泥團，不名塵水。」—“It is like fine dust in union with water: it is called only a lump of mud, not dust and water.” 〔T39n1799 0857a18〕 He also says: 「和則如水雜塵，合則如函與蓋，故成二門。」—“Union is like water mixed with dust; combination is like a box and its lid; therefore they form two gates.” 〔T39n1799 0857a24〕 Explaining non-union, Zixuan says: 「由前破菩提心不從因緣和合而得，便計離緣別有體性」—“Because earlier it was refuted that the bodhi mind is obtained from the union of causes and conditions, he then conceived that apart from conditions it has a separate substance and nature” 〔T39n1799 0857b14〕 He also says: 「如牛之角敵對各立，曾不相應。」—“Like the horns of an ox, standing opposite each other, never meeting.” 〔T39n1799 0857c11〕 Explaining floating dust, Zixuan says: 「虛假不實污染真性，故曰浮塵。」—“Empty, false, and unreal, it defiles the true nature; therefore it is called floating dust.” 〔T39n1799 0857c28〕 Explaining the tathāgatagarbha, Zixuan says: 「如來藏性元自常住，本不曾動，周遍湛寂。」—“The nature of the tathāgatagarbha is originally of itself constantly abiding, never having moved, all-pervading, clear and still.” 〔T39n1799 0858b07〕 He also says: 「一真如性尚無此名，況有諸法對待相耶！情忘體現，畢竟無得。」—“The one nature of true suchness does not even have this name; how much less the characteristics of dharmas in opposition! When feelings are forgotten the substance appears, and ultimately there is nothing obtained.” 〔T39n1799 0858b13〕

Section 14 · Refuting Attachment, Revealing the True: Refuting the Five Aggregates　Zixuan’s outline says: 「二、破執顯真以別釋，四：一、破五陰，二：一、總徵。」—“Second, refuting attachment and revealing the true, by way of particular explanation, in four: first, refuting the five aggregates, in two: first, the general question.” 〔T39n1799 0858b15〕 Explaining aggregate, Zixuan says: 「梵云塞健陀，此云蘊，古翻為陰。蘊是積聚，陰是蓋覆，積聚有為，蓋覆真性。」—“In Sanskrit it is skandha, here rendered ‘heap’; the old translations rendered it ‘covering.’ A heap is accumulation; a covering is concealment: accumulating the conditioned, concealing the true nature.” 〔T39n1799 0858b17〕 Explaining the aggregate of form, Zixuan says: 「喻真性本空也。目喻智，空喻理。」—“This figures that the true nature is originally empty. The eye figures wisdom; space figures principle.” 〔T39n1799 0858b25〕 He also says: 「喻迷真起妄也。」—“This figures losing the true and giving rise to the false.” 〔T39n1799 0858c01〕 Explaining the aggregate of feeling, Zixuan says: 「喻一真也。」—“This figures the one true.” 〔T39n1799 0859a04〕 He also says: 「真妄和合，如二手相摩。」—“The union of the true and the false is like two hands rubbing together.” 〔T39n1799 0859a11〕 Explaining the aggregate of perception, Zixuan says: 「想謂取像，想像不實，從虛妄有」—“Perception means grasping images; the imagined images are unreal, existing from falsity” 〔T39n1799 0859b07〕 He also says: 「以想喻想，近取譬耳。」—“Perception is figured by perception—a simile taken from close at hand.” 〔T39n1799 0859b10〕 Explaining the aggregate of formation, Zixuan says: 「行以遷流造作為義，剎那無常，念念遷謝，生死死生如旋火輪，無有休息」—“Formation has the meaning of shifting flow and fabrication; momentary and impermanent, shifting and falling away thought after thought, birth and death and death and birth like a whirling ring of fire, without rest” 〔T39n1799 0859c04〕 Explaining the aggregate of consciousness, Zixuan says: 「頻伽，好聲鳥也，瓶形似彼。」—“The kalaviṅka is a bird of lovely voice; the pitcher is shaped like it.” 〔T39n1799 0860a03〕 He also says: 「虛空非出入，喻識無往來。」—“Space does not go out or come in; this figures that consciousness has no going or coming.” 〔T39n1799 0860a08〕

V. Divergent Readings of the Commentators

This fascicle relies only on Zixuan; Jiaoguang Zhenjian’s Commentary on the True Vein of the Śūraṅgama Sūtra is listed by title only and is not cited in this fascicle.

The divergent readings that Zixuan himself records in his commentary are recorded word for word, without adjudication:

• The outsiders cited by the king: the sūtra names Kātyāyana and Vairāṭīputra, and later speaks of Maskarin and the others; Zixuan refers to them together: 「引外六師執身死後斷滅」—“citing the six outsider teachers, who cling to the body’s annihilation after death” 〔T39n1799 0845a29〕
• The meaning of inversion: Zixuan records the ancients’ explanation of effacing characteristics but does not adopt it: 「古人於此作泯相解，遂令下經正辨顛倒血脈不貫，便成孤起。」—“The ancients here made an explanation of effacing characteristics, so that the lifeblood of the sūtra below, which properly discerns inversion, does not run through, and it becomes an isolated beginning.” 〔T39n1799 0845c13〕 He also says: 「學者請詳，無見榮古。」—“Students, please examine this closely, and do not glorify the ancients.” 〔T39n1799 0845c15〕 He also says: 「如何謂言是泯相耶？有智請詳。」—“How can it be said to be effacing characteristics? Those with wisdom, please examine it.” 〔T39n1799 0846c09〕
• Seeing, the conditions of seeing, and the characteristics thought of: besides his main explanation, Zixuan keeps a second reading alongside: 「或可見即是根，見緣即境，所想相即識」—“Or perhaps seeing is the faculty, the conditions of seeing are the objects, and the characteristics thought of are consciousness” 〔T39n1799 0851c07〕
• The dispute over what is seeing and what is not seeing: Zixuan says: 「然文字法師，困於章句，竟不能通一相一味者，莫不競執空華、爭馳二月攻乎異端，彼我天隔。」—“Yet the masters of letters, trapped in chapter and verse, who in the end cannot penetrate the one characteristic and the one taste, all vie in clinging to flowers in space and race to dispute over the second moon, attacking divergent views, so that self and other are as far apart as heaven.” 〔T39n1799 0852a28〕
• The accomplishment of the four meanings: Zixuan records many explanations old and new but does not adopt them: 「此之四見古今多解，不看前文及此非字，但見成就之語，便別作意度解釋，文無連貫、旨非起盡，孤然作解，豈稱佛心？」—“These four seeings have many explanations old and new; not looking at the preceding text and at this character ‘not,’ seeing only the word ‘accomplished,’ they make separate conjectural explanations; the text has no continuity, the purport neither begins nor ends; they explain in isolation—how could this accord with the Buddha’s mind?” 〔T39n1799 0853c24〕
• Seeing is still apart from seeing: besides his main explanation, Zixuan keeps a second reading alongside: 「或可從見猶離見下，名結真離妄」—“Or perhaps from ‘seeing is still apart from seeing’ on is called the conclusion that the true is apart from the false” 〔T39n1799 0854a23〕
• The two kinds of false seeing: Zixuan does not match them with the two kinds of action of the usual path: 「故不可將常途二業而得相配，恐失經旨。」—“Therefore one cannot take the two kinds of action of the usual path and match them, for fear of losing the purport of the sūtra.” 〔T39n1799 0854c24〕
• The awareness of what is perceived as the cataract: Zixuan keeps a reading alongside: 「或可見與所緣已俱是眚」—“Or perhaps seeing and its object are both already the cataract” 〔T39n1799 0856a13〕
• The simile of the aggregate of feeling: Zixuan keeps a reading alongside: 「或可二手及空喻根境識」—“Or perhaps the two hands and space figure faculty, object, and consciousness” 〔T39n1799 0859a13〕

VI. Terms (first occurrences)

Ten terms—the nature of seeing (見性), true nature (真性), the true mind (真心), the dusts before one (前塵), manifested by mind alone (唯心所現), the tūla-cotton hand (兜羅綿手), true reality (實相), Dharma prince (法王子), samādhi (三摩提), and Kapila (娑毘迦羅)—have already been glossed in Fascicle One, and are not listed again; the five aggregates (五陰) and Prasenajit (波斯匿) already appear in the table of contents of the front matter. Twelve terms—bodhi (菩提), nirvāṇa (涅槃), spontaneity (自然), beginningless (無始), turning on the wheel (輪轉), unmoving (不動), unperishing (不滅), inversion (顛倒), illusion (幻), causes and conditions (因緣), union (和合), and outsiders (外道)—have already been glossed among the terms of the Awakening of Faith and the Laṅkāvatāra Sūtra, and are not listed again.

Terms first seen in this fascicle, in order of appearance; where the fascicle supplies its own gloss, its sentence is recorded as well, and where it does not, only the name and anchor are listed:

• 迦旃延 — Kātyāyana · 毘羅胝子 — Vairāṭīputra 〔T19 0110a22〕
• 斷滅 — annihilation 〔T19 0110a22〕: 「此身死後斷滅，名為涅槃。」—“This body after death is annihilated, and this is called nirvāṇa.” 〔T19 0110a22〕 (the outsiders’ teaching, cited by King Prasenajit)
• 不生滅性 — the nature that neither arises nor perishes 〔T19 0110b20〕: 「皺者為變，不皺非變；變者受滅，彼不變者元無生滅」—“What wrinkles is change; what does not wrinkle is not change. What changes undergoes perishing; that which does not change originally has no arising or perishing” 〔T19 0110c01〕.
• 耆婆天 — the deva Jīva 〔T19 0110b22〕
• 見精 — the essence of seeing 〔T19 0110c01〕: 「而此見精性未曾皺」—“yet the nature of this essence of seeing has never wrinkled” 〔T19 0110c01〕.
• 末伽梨 — Maskarin 〔T19 0110c03〕
• 捨生趣生 — relinquishing one life and going on to another 〔T19 0110c04〕: 「信知身後捨生趣生」—“believed and knew that after the body one relinquishes this life and goes on to another” 〔T19 0110c04〕.
• 母陀羅手 — the mudrā hand 〔T19 0110c10〕
• 正遍知 — Right and Universal Knowledge 〔T19 0110c16〕: 「如來之身名正遍知，汝等之身號性顛倒。」—“The body of the Tathāgata is called Right and Universal Knowledge; the bodies of you all are called inverted in nature.” 〔T19 0110c16〕
• 海潮音 — the voice like the ocean tide 〔T19 0110c21〕
• 妙明真精妙心 — the wondrous, bright, true, essential, wondrous mind 〔T19 0110c23〕: 「汝身、汝心，皆是妙明真精妙心中所現物。」—“Your body and your mind are all things manifested within the wondrous, bright, true, essential, wondrous mind.” 〔T19 0110c23〕
• 倍人 — the doubly deluded 〔T19 0111a01〕: 「汝等即是迷中倍人！」—“You are people doubly deluded within delusion!” 〔T19 0111a01〕
• 緣心 — the conditioned mind 〔T19 0111a05〕: 「汝等尚以緣心聽法，此法亦緣，非得法性。」—“You still listen to the Dharma with the conditioned mind; this Dharma, too, becomes a condition, and you have not obtained the nature of the Dharma.” 〔T19 0111a08〕
• 拘舍離 — Gośālī · 冥諦 — the dark principle 〔T19 0111a20〕: 「如是乃至分別都無，非色非空，拘舍離等昧為冥諦」—“and so on until discrimination is altogether absent, neither form nor space—which Gośālī and the others obscurely take as the dark principle” 〔T19 0111a19〕.
• 無還 — nowhere to return 〔T19 0111a23〕: 「諸可還者自然非汝；不汝還者非汝而誰？」—“Whatever can be returned is naturally not you; what is not returned—if not you, then who?” 〔T19 0111b09〕
• 見精明元 — the bright origin of the essence of seeing 〔T19 0111a24〕: 「此見雖非妙精明心，如第二月；非是月影。」—“Although this seeing is not the wondrous, essential, bright mind, it is like the second moon; it is not the moon’s reflection.” 〔T19 0111a24〕
• 無所還地 — the ground of nowhere to return 〔T19 0111a26〕
• 阿那律 — Aniruddha 〔T19 0111b16〕
• 菴摩羅菓 — the āmra fruit 〔T19 0111b17〕
• 七金山 — the seven golden mountains 〔T19 0111b24〕
• 轉物 — turning things 〔T19 0111c26〕: 「若能轉物，則同如來身心圓明，不動道場，於一毛端遍能含受十方國土。」—“If one can turn things, one is the same as the Tathāgata, body and mind perfectly bright, unmoving at the bodhimaṇḍa, able on the tip of a single hair to contain all the lands of the ten directions.” 〔T19 0111c26〕
• 見元 — the origin of seeing 〔T19 0112a16〕: 「精明淨妙見元」—“the essential, bright, pure, wondrous origin of seeing” 〔T19 0112a16〕.
• 四種不死矯亂論議 — the four kinds of equivocating argument about the deathless 〔T19 0112b08〕: 「非末伽梨四種不死矯亂論議」—“it is not the four kinds of equivocating argument about the deathless of Maskarin” 〔T19 0112b08〕.
• 見緣 — the conditions of seeing 〔T19 0112b19〕: 「見與見緣并所想相，如虛空花本無所有」—“seeing and the conditions of seeing, together with the characteristics thought of, are like flowers in space, originally nonexistent” 〔T19 0112b19〕.
• 梵志 — brahmin 〔T19 0112c03〕
• 投灰 — the ash-smearers · 真我 — true self 〔T19 0112c04〕: 「及投灰等諸外道種說有真我遍滿十方」—“and the true self pervading the ten directions that the ash-smearers and the other kinds of outsiders say exists” 〔T19 0112c04〕.
• 四種緣 — the four kinds of conditions 〔T19 0113a04〕: 「見性具四種緣——所謂因空、因明、因心、因眼」—“the nature of seeing has four kinds of conditions—namely, space as cause, brightness as cause, mind as cause, and the eye as cause” 〔T19 0113a04〕.
• 第一義 — the foremost meaning 〔T19 0113a06〕: 「我說世間諸因緣相，非第一義。」—“What I spoke of were the characteristics of causes and conditions of the world, not the foremost meaning.” 〔T19 0113a05〕
• 見見 — seeing seeing · 離見 — apart from seeing 〔T19 0113a17〕: 「見見之時，見非是見，見猶離見，見不能及」—“when seeing sees seeing, seeing is not seeing; seeing is still apart from seeing, and seeing cannot reach it” 〔T19 0113a17〕.
• 大陀羅尼 — the great dhāraṇī 〔T19 0113a27〕
• 別業妄見 — the false seeing of individual action · 同分妄見 — the false seeing of shared portion 〔T19 0113b04〕: 「一者、眾生別業妄見，二者、眾生同分妄見。」—“First, the false seeing of individual action of beings; second, the false seeing of shared portion of beings.” 〔T19 0113b04〕
• 眚 — cataract 〔T19 0113b07〕: 「眚即見勞，非色所造」—“the cataract is the fatigue of seeing, not made by form” 〔T19 0113c02〕.
• 見病 — the sickness of seeing 〔T19 0113b14〕: 「皆是無始見病所成」—“all are made by the sickness of seeing from beginningless time” 〔T19 0113c04〕.
• 三千洲 — the three thousand continents 〔T19 0113b21〕
• 十類眾生 — the ten classes of beings 〔T19 0113c08〕
• 真精 — true essence 〔T19 0113c09〕: 「彼見真精性非眚者，故不名見。」—“that true essence of seeing, its nature not being the cataract, is therefore not called seeing.” 〔T19 0113c09〕
• 見、聞、覺、知 — seeing, hearing, feeling, and knowing 〔T19 0113c15〕: 「見、聞、覺、知虛妄病緣」—“seeing, hearing, feeling, and knowing are the false, diseased conditions” 〔T19 0113c15〕.
• 非和合 — non-union 〔T19 0113c20〕: 「此妙覺元與諸緣塵及心念慮非和合耶？」—“could it be that this origin of wondrous awareness is not in union with all the conditioned dusts and the mind’s thinking and pondering?” 〔T19 0114a07〕
• 浮塵 — floating dust 〔T19 0114a19〕: 「一切浮塵諸幻化相，當處出生，隨處滅盡；幻妄稱相，其性真為妙覺明體。」—“All floating dust and all characteristics of illusory transformation arise right where they are and are extinguished wherever they are; illusory and false, they are called characteristics, but their nature is truly the wondrous, aware, bright substance.” 〔T19 0114a19〕
• 如來藏 — tathāgatagarbha · 妙真如性 — the wondrous nature of true suchness 〔T19 0114a23〕: 「本如來藏常住妙明不動周圓妙真如性」—“originally the tathāgatagarbha, constantly abiding, wondrous and bright, unmoving, all-pervading and perfect—the wondrous nature of true suchness” 〔T19 0114a23〕. Seen twice in this fascicle, the second time at 〔T19 0114a26〕.
• 色陰 — the aggregate of form · 受陰 — the aggregate of feeling · 想陰 — the aggregate of perception · 行陰 — the aggregate of formation · 識陰 — the aggregate of consciousness 〔T19 0114a29〕: 「是故當知色陰虛妄，本非因緣、非自然性。」—“Therefore you should know: the aggregate of form is false, originally neither causes and conditions nor the nature of spontaneity.” 〔T19 0114b08〕 The other four aggregates follow the same sentence pattern.
• 頻伽瓶 — a kalaviṅka pitcher 〔T19 0114c07〕

VII. Similes and Rhetoric

The parallel rounds of question and answer in viewing the river: in Section 2 the Buddha asks and the king answers; the opening lines of each round, word for word:

After the eight rounds, the Buddha concludes with the sentence 「汝面雖皺，而此見精性未曾皺！」—“Though your face has wrinkled, the nature of this essence of seeing has never wrinkled!” 〔T19 0110b29〕. In the king’s own account, 「二十」—“twenty” 「三十」—“thirty” 「六十又過于二」—“sixty and two years more” are counted off decade by decade, and with 「豈唯年變，亦兼月化；何直月化，兼又日遷」—“not just year by year it changes, but it also transforms month by month; and not merely month by month, but it also shifts day by day” 〔T19 0110b14〕 the account turns finer layer upon layer.

The lowered hand, upright and inverted: 「若此顛倒首尾相換，諸世間人一倍瞻視」—“Such inversion is head and tail exchanged, yet people of the world look at it twice over” 〔T19 0110c14〕; at the end of Section 4, 「如我垂手等無差別」—“it is no different from my lowering of the hand” 〔T19 0111a02〕 harks back to it.

The great ocean and the floating bubble: 「譬如澄清百千大海，棄之、唯認一浮漚體目為全潮，窮盡瀛渤。」—“It is like the hundreds of thousands of clear great oceans: abandoning them, one recognizes only a single floating bubble, regarding it as the whole tide, as if it exhausted the great seas Ying and Bo.” 〔T19 0110c29〕

The finger and the moon: 「如人以手指月示人，彼人因指當應看月」—“It is like a person who points at the moon with his finger to show another; that person ought to follow the finger and look at the moon” 〔T19 0111a09〕.

The guest leaves, the host stays: 「譬如有客寄宿旅亭，暫止便去，終不常住；而掌亭人都無所去，名為亭主。」—“It is like a guest lodging at an inn, who stays briefly and then leaves, never abiding for good; but the one who keeps the inn goes nowhere at all, and is called the innkeeper.” 〔T19 0111a15〕

The eight kinds, each returned: the eight characteristics—brightness, darkness, openness, obstruction, conditions, obdurate void, gathering dust and haze, and clarity—are each returned to their cause: 「明還日輪」—“brightness returns to the sun’s disc” 〔T19 0111b03〕, 「暗還黑月；通還戶牖；擁還牆宇；緣還分別；頑虛還空；欝𡋯還塵；清明還霽。」—“darkness returns to the dark moon; openness returns to the doors and windows; obstruction returns to the walls and roofs; conditions return to discrimination; obdurate void returns to space; gathering dust and haze return to dust; clarity returns to the clearing sky.” 〔T19 0111b04〕 When the eight characteristics have been returned, he then asks: 「汝見八種見精明性，當欲誰還！」—“The bright nature of the essence of seeing with which you see these eight—to whom would you return it!” 〔T19 0111b07〕

The second moon: seen three times in this fascicle—「如第二月；非是月影」—“like the second moon; not the moon’s reflection” 〔T19 0111a25〕; 「如第二月，誰為是月？又誰非月？」—“like the second moon—which is the moon? And which is not the moon?” 〔T19 0112b27〕; 「如第二月非體非影」—“like the second moon, neither the substance nor the reflection” 〔T19 0113b15〕. And it is made clear by 「但一月真，中間自無是月、非月」—“only the one moon is true; in between there is naturally no ‘is the moon’ and ‘is not the moon’” 〔T19 0112b27〕.

Seeing space in a square vessel: 「譬如方器中見方空」—“It is like seeing square space in a square vessel” 〔T19 0111c16〕; 「若築牆宇能夾見斷，穿為小竇，寧無續迹？」—“If building walls and roofs could pinch seeing off, then when one bores a small hole, would there be no trace of its joining?” 〔T19 0111c23〕

The two Mañjuśrīs: 「若有是者，則二文殊。」—“If there were an ‘is,’ there would be two Mañjuśrīs.” 〔T19 0112b23〕

Grasping and rubbing space: 「如以手掌撮摩虛空，只益自勞」—“It is like trying to grasp and rub space with the palm of the hand—you only add to your own toil” 〔T19 0113a01〕.

The cataract seeing the round shadow: 「如世間人目有赤眚，夜見燈光別有圓影五色重疊。」—“It is like a person in the world whose eyes have a red cataract; at night, seeing lamplight, he sees in addition a round shadow, with five colors overlapping.” 〔T19 0113b06〕

The small continent of shared portion: 「若復此中有一小洲，只有兩國。唯一國人同感惡緣」—“Suppose that among these there is a small continent with only two countries, and only the people of one country together incur evil conditions” 〔T19 0113b24〕.

Fourfold parallel questions: refuting spontaneity with 「以明為自？以暗為自？以空為自？以塞為自？」—“brightness as self? darkness as self? space as self? obstruction as self?” 〔T19 0112c14〕; refuting causes and conditions with 「因明有見？因暗有見？因空有見？因塞有見？」—“exist with brightness as cause? with darkness as cause? with space as cause? with obstruction as cause?” 〔T19 0112c21〕; refuting union with 「為與明和？為與闇和？為與通和？為與塞和？」—“in union with brightness? in union with darkness? in union with openness? in union with obstruction?” 〔T19 0113c23〕; refuting combination, refuting non-union, and refuting non-combination follow the same four questions, each gathered up with 「彼暗與通及諸群塞，亦復如是」—“darkness, openness, and all obstructions are also like this”. The accomplishment of the four meanings begins with 「見明之時，見非是明」—“when seeing brightness, seeing is not brightness” 〔T19 0113a15〕, the four sentences in the same pattern.

Five similes for the five aggregates: each of the five aggregates has one simile; each alike takes up its simile with ‘the X aggregate, you should know, is also like this’ and concludes with ‘therefore you should know: the X aggregate is false, originally neither causes and conditions nor the nature of spontaneity’:

VIII. Citation and Carrying Forward

Zixuan’s Commentary on the Śūraṅgama Sūtra with Annotated Text cites and explains this fascicle section by section, judging it under the headings of gradually clarifying true seeing by way of refuting inversion, directly revealing true seeing extensively by way of the conditioned dusts, extended explanation by way of the doubts, and refuting attachment and revealing the true by way of particular explanation (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

There are forty-eight collation notes in this fascicle, recorded side by side without adjudication:

• 〔T19 0110a12〕 The interlinear note beneath the fascicle title, 「一名中印度那蘭陀大道場經，於灌頂部錄出別行」—“also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately” 〔T19 0110a12〕: the base text has it; the Song, Yuan, and Ming recensions lack it.
• 〔T19 0110a15〕 The character 「唐」—“Tang” in the attribution: the base text has it; the Song, Yuan, and Ming recensions lack it.
• 〔T19 0110a15〕 Below the character 「譯」—“translated” in the attribution: the Song and Ming recensions have in addition 「烏長國沙門彌伽釋迦譯語菩薩戒弟子前正議大夫同中書門下平章事房融筆受」—“rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna; taken down in writing by the bodhisattva-precept disciple Fang Rong, formerly Grand Master of Deliberation and Joint Manager of Affairs with the Secretariat-Chancellery”, and the Yuan recension has in addition 「烏長國沙門彌伽釋迦譯語菩薩戒弟子前中書門下平章事房融筆受」—“rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna; taken down in writing by the bodhisattva-precept disciple Fang Rong, formerly Manager of Affairs with the Secretariat-Chancellery”.
• 〔T19 0110a21〕 The character 波 in 「波斯匿王」—“King Prasenajit”: the base text reads 波; the Song, Yuan, and Ming recensions read 時波.
• 〔T19 0110a24〕 The character 今 in 「今此大眾」—“this great assembly now”: the base text reads 今, and the Korean recension reads the same; the Taishō first printing reads 令.
• 〔T19 0110a25〕 The character 存 in 「汝身現存」—“your body exists now”: the base text reads 存; the Song, Yuan, and Ming recensions read 在.
• 〔T19 0110b10〕 The character 年 in 「初十年時」—“at the age of ten”: the base text reads 年; the Song, Yuan, and Ming recensions read 歲.
• 〔T19 0110b18〕 The character 言 in 「佛言」—“The Buddha said”: the base text reads 言; the Song, Yuan, and Ming recensions read 告.
• 〔T19 0110b19〕 The characters 知汝 in 「知汝身中」—“do you know that within your body”: the base text reads 知汝; the Song, Yuan, and Ming recensions read 汝知.
• 〔T19 0110c19〕 The character 精 in 「目精不瞬」—“their eyes unblinking”: the base text reads 精; the Yuan and Ming recensions read 睛.
• 〔T19 0110c28〕 The character 洎 in 「外洎山河」—“outside, even mountains and rivers”: the base text reads 洎, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 泊.
• 〔T19 0111a03〕 The character 誨 in 「悲救深誨」—“compassionate, rescuing, and profound teaching”: the base text reads 誨; the Ming recension reads 悔.
• 〔T19 0111a23〕 The character 唯 in 「唯垂哀愍」—“I only ask that you take pity”: the base text reads 唯, and the Korean and Song recensions read the same; the Taishō first printing reads 惟.
• 〔T19 0111a27〕 The character 昇 in 「日輪昇天」—“the sun’s disc rises into the sky”: the base text reads 昇; the Song, Yuan, and Ming recensions read 升.
• 〔T19 0111a27〕 The character 耀 in 「則有明耀」—“there is bright radiance”: the base text reads 耀; the Song, Yuan, and Ming recensions read 曜.
• 〔T19 0111b01〕 The character 𡋯 in 「欝𡋯之象」—“the appearance of gathering dust and haze”: the base text reads 𡋯; the Song recension reads 燉.
• 〔T19 0111b01〕 The character 斂 in 「澄霽斂氛」—“the sky clears and the vapors are gathered in”: the base text reads 斂, and the Korean, Song, and Yuan recensions read the same; the Taishō first printing reads 歛.
• 〔T19 0111b06〕 The character 𡋯 in 「欝𡋯還塵」—“gathering dust and haze return to dust”: the base text reads 𡋯; the Song recension reads 燉.
• 〔T19 0111b17〕 The character 菓 in 「菴摩羅菓」—“the āmra fruit”: the base text reads 菓, and the Korean recension reads the same; the Taishō first printing reads 果.
• 〔T19 0111b22〕 The characters 今吾 in 「今吾將汝」—“now I shall have you”: the base text reads 今吾; the Song and Yuan recensions read 吾今.
• 〔T19 0111c10〕 The character 只 in 「只見伽藍」—“I saw only the saṃghārāma”: the base text reads 只; the Song recension reads 秖.
• 〔T19 0111c24〕 The character 續 in 「寧無續迹」—“would there be no trace of its joining”: the base text reads 續, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing and the Korean recension read 竇.
• 〔T19 0111c29〕 The character 今 in 「今此妙性」—“this wondrous nature now”: the base text reads 今, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 令.
• 〔T19 0112a02〕 The character 辨 in 「分辨我身」—“discerning my body”: the base text reads 辨; the Song recension reads 別.
• 〔T19 0112a04〕 The character 唯 in 「唯垂大慈」—“I only ask that you extend great compassion”: the base text reads 唯, and the Korean and Song recensions read the same; the Taishō first printing reads 惟.
• 〔T19 0112a12〕 The character 有 in 「若必有見」—“if there is surely seeing”: the base text reads 有; the Song, Yuan, and Ming recensions read 其.
• 〔T19 0112a13〕 The character 礭 in 「礭實指陳」—“point it out for certain”: the base text reads 礭, and the Korean recension reads the same; the Taishō first printing reads 確.
• 〔T19 0112a23〕 The characters 精見 in 「無有精見」—“there is no essential seeing”: the base text reads 精見; the Yuan and Ming recensions read 見精.
• 〔T19 0112b01〕 The character 為 in 「云何為空」—“how does it become space”: the base text reads 為; the Song, Yuan, and Ming recensions read 見.
• 〔T19 0112c03〕 The character 娑 in 「娑毘迦羅」—“Kapila”: the base text reads 娑, and the Korean recension reads the same; the Taishō first printing reads 裟.
• 〔T19 0112c06〕 The character 慧 in 「為大慧等」—“for Mahāmati and others”: the base text reads 慧; the Korean recension reads 惠.
• 〔T19 0112c19〕 The character 性 in 「是因緣性」—“it is of the nature of causes and conditions”: the base text reads 性; the Song, Yuan, and Ming recensions read 生.
• 〔T19 0112c20〕 The character 因 in 「汝今因見」—“you now, because of seeing”: the base text reads 因, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 同.
• 〔T19 0113a02〕 The character 只 in 「只益自勞」—“you only add to your own toil”: the base text reads 只; the Song recension reads 秖.
• 〔T19 0113a13〕 The character 𣣋 in 「自相𣣋奪」—“themselves overrun each other”: the base text reads 𣣋; the Song, Yuan, and Ming recensions read 陵.
• 〔T19 0113b01〕 The character 當 in 「吾當為汝」—“I will … for you”: the base text reads 當, and the Palace edition, the Qisha Canon, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 今.
• 〔T19 0113b24〕 The character 只 in 「只有兩國」—“with only two countries”: the base text reads 只; the Song recension reads 秖.
• 〔T19 0113b27〕 The character 蝕 in 「暈蝕」—“halos, eclipses”: the base text reads 蝕; the Song, Yuan, and Ming recensions read 適.
• 〔T19 0113b27〕 The character 勃 in 「彗勃」—“broom comets, bushy comets”: the base text reads 勃; the Song, Yuan, and Ming recensions read 孛.
• 〔T19 0113c01〕 The characters 現似 in 「雖現似境」—“though it appears to seem an object”: the base text reads 現似; the Yuan and Ming recensions read 似前.
• 〔T19 0114a25〕 The characters 死生 in 「迷悟、死生」—“delusion and awakening, death and birth”: the base text reads 死生; the Song, Yuan, and Ming recensions read 生死.
• 〔T19 0114a27〕 The character 晴 in 「唯一晴虛」—“only clear emptiness”: the base text reads 晴, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 精.
• 〔T19 0114b07〕 The character 瞖 in 「目應無瞖」—“the eyes ought to have no film”: the base text reads 瞖, and the Korean recension reads the same; the Taishō first printing reads 翳.
• 〔T19 0114b15〕 The character 即 in 「離即觸入」—“when parted the touch would go in”: the base text reads 即; the Yuan and Ming recensions read 則.
• 〔T19 0114b20〕 The character 醋 in 「談說醋梅」—“speaks of sour plums”: the base text reads 醋; the Song, Yuan, and Ming recensions read 酢.
• 〔T19 0114b20〕 The character 踏 in 「思踏懸崖」—“thinks of treading on the edge of a cliff”: the base text reads 踏; the Song, Yuan, and Ming recensions read 蹋.
• 〔T19 0114b22〕 The character 醋 in 「醋說」—“talk of sourness”: the base text reads 醋; the Song, Yuan, and Ming recensions read 酢.
• 〔T19 0114b25〕 The character 踏 in 「想踏懸崖」—“thinking of treading on a cliff”: the base text reads 踏; the Song, Yuan, and Ming recensions read 蹋.

Variants of the fascicle title and the attribution: the Song, Yuan, and Ming recensions lack the twenty-character interlinear note beneath the fascicle title, 「一名中印度那蘭陀大道場經，於灌頂部錄出別行」—“also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately” (head-note 0110002), and also lack the character 「唐」—“Tang” at the head of the attribution (head-note 0110003). In the attribution of the Song, Yuan, and Ming recensions there are thirty-three additional characters below the character 「譯」—“translated” (head-note 0110004): the Song and Ming recensions read, below 「譯」—“translated”, 「烏長國沙門彌伽釋迦譯語菩薩戒弟子前正議大夫同中書門下平章事房融筆受」—“rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna; taken down in writing by the bodhisattva-precept disciple Fang Rong, formerly Grand Master of Deliberation and Joint Manager of Affairs with the Secretariat-Chancellery”; the Yuan recension lacks the five characters 「正議大夫同」—“Grand Master of Deliberation and Joint”.

Rare characters: 𡋯 〔T19 0111b01〕〔T19 0111b06〕, seen twice; 𣣋 〔T19 0113a13〕, seen once—all recorded as in the base text.

X. Taishō Head-Notes and Variants of the Alternate Recensions

① The Taishō head-notes are copied word for word; the character differences of the [CBETA collation] notes against them are recorded alongside in the last column:

In the table, 【三】 = the three recensions Song, Yuan, and Ming; ＊ = the same note holds where the character recurs below.

② The Taishō has no notes from other recensions.