楞嚴經 卷第四・三種相續The Śūraṅgama Sūtra · Fascicle Four: The Three Kinds of Continuity

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 Four carries on the meaning of Fascicle Three, that the seven elements are all the tathāgatagarbha, pure and originally so, pervading the dharma-realm, running from the fascicle title to the closing title of the fascicle; the next fascicle begins anew. Zixuan judges Pūrṇa’s question and the Tathāgata’s answer as one major heading: 「二、破滿慈執相難性顯如來藏」—“Second, refuting Pūrṇa’s clinging to appearances in challenging the nature, and disclosing the tathāgatagarbha” 〔T39n1799 0873b05〕 Following Zixuan’s outline this fascicle is divided into eighteen sections; the higher-level headings follow Zixuan word for word:

Section 1 joins Zixuan’s 「一、致請」—“First, the request” 〔T39n1799 0873b05〕 and 「二、許宣」—“Second, consent to expound” 〔T39n1799 0874a23〕 into one section, with the fascicle title and the attribution at its head. Section 2 is the beginning of 「一、答藏性生相疑」—“First, answering the doubt about how appearances arise from the nature of the tathāgatagarbha” 〔T39n1799 0874b16〕. Section 3 begins with the first sentence that Zixuan restates under 「二、辨果相」—“Second, discerning the resultant appearances” 〔T39n1799 0875c17〕, 「由是引起塵勞煩惱」—“From this arise the toils of the dusts and the afflictions” 〔T19 0120a12〕, under which comes first 「一、由因引果」—“First, the cause drawing forth the result” 〔T39n1799 0875c17〕; the opening sentence of the continuity of the world, 「起為世界，靜成虛空」—“Arising, it becomes the world; at rest, it becomes empty space” 〔T19 0120a13〕, lies within this section, and Zixuan places it beneath 「二、正明果相」—“Second, directly making clear the resultant appearances” 〔T39n1799 0876a14〕, under 「一、世界相續」—“First, the continuity of the world” 〔T39n1799 0876a14〕. Sections 4 and 5 are 「二、眾生相續」—“Second, the continuity of living beings” 〔T39n1799 0876c13〕 and 「三、業果相續」—“Third, the continuity of action and result” 〔T39n1799 0877b10〕. Section 6 joins 「二、結答」—“Second, concluding the answer” 〔T39n1799 0877c05〕 and 「二、如來喻釋」—“Second, the Tathāgata explains by simile” 〔T39n1799 0877c23〕, beginning with 「富樓那！如是三種顛倒相續」—“Pūrṇa! These three kinds of inverted continuity” 〔T19 0120b14〕. Section 7 is 「二、答大性俱遍疑」—“Second, answering the doubt about the elements all pervading” 〔T39n1799 0878c10〕. Sections 8 and 9 are 「一、釋滿慈疑妄因」—“First, resolving Pūrṇa’s doubt about the cause of falsity” 〔T39n1799 0880c15〕 and 「二、釋慶喜難緣起」—“Second, resolving Ānanda’s objection about dependent arising” 〔T39n1799 0882a15〕. Section 10 joins 「一、阿難領悟祈修」—“First, Ānanda understands and asks for the practice” 〔T39n1799 0883b20〕 and, beneath 「二、如來廣陳修證」—“Second, the Tathāgata sets forth cultivation and realization at length” 〔T39n1799 0883c27〕, 「一、總告許宣」—“First, the general address and consent to expound” 〔T39n1799 0883c27〕. Section 11 is 「一、因果同異門」—“First, the gate of sameness and difference of cause and result” 〔T39n1799 0884a23〕, beginning with 「云何初心二義決定？」—“What are the two decisive meanings of the initial mind?” 〔T19 0122a27〕; Section 12 is the beginning of 「二、根塵結解門」—“Second, the gate of the knotting and untying of faculties and dusts” 〔T39n1799 0885b21〕. Section 13 is 「二、別示根用優劣」—“Second, separately showing the superiority and inferiority of the faculties’ functions” 〔T39n1799 0885c21〕, beginning with 「阿難！云何名為眾生世界？」—“Ānanda! What is called the world of living beings?” 〔T19 0122c12〕; Section 14 is 「三、令揀圓根修證」—“Third, directing the choice of the perfectly penetrating faculty for cultivation and realization” 〔T39n1799 0886c06〕, beginning with 「阿難！汝今欲逆生死欲流」—“Ānanda! If you now wish to go against the flow of desire of birth and death” 〔T19 0123a05〕. Section 15 joins 「二、廣明根結之由」—“Second, expounding at length the origin of the faculties’ knots” 〔T39n1799 0887b29〕 and 「三、正示入一之門」—“Third, directly showing the gate of entering the one” 〔T39n1799 0888a29〕, beginning with 「由明、暗等二種相形」—“Because of the two kinds of appearances, brightness and darkness, shaping each other” 〔T19 0123b03〕. Section 16 is, beneath 「二、別破疑情」—“Second, separately refuting the doubt” 〔T39n1799 0889a28〕 and 「一、真識斷滅疑」—“First, the doubt that true consciousness is annihilated” 〔T39n1799 0889a28〕, the part 「一、阿難伸疑」—“First, Ānanda states his doubt” 〔T39n1799 0889a29〕. Section 17 is 「二、如來為斷」—“Second, the Tathāgata resolves it” 〔T39n1799 0889b29〕, and the striking of the bell lies beneath it in 「二、約事廣明」—“Second, making it clear at length by way of an event” 〔T39n1799 0889c07〕. Section 18 is 「二、就聞性破其斷見」—“Second, refuting his view of annihilation by the nature of hearing” 〔T39n1799 0890a12〕, beginning with 「阿難！聲銷無響」—“Ānanda! When the sound fades and there is no echo” 〔T19 0124a15〕.

Speakers: in Section 1 Pūrṇa makes the request: 「爾時，富樓那彌多羅尼子在大眾中即從座起」—“At that time Pūrṇa Maitrāyaṇīputra, in the midst of the great assembly, rose at once from his seat” 〔T19 0119c07〕; the Buddha consents to expound: 「爾時，世尊告富樓那及諸會中漏盡無學諸阿羅漢」—“At that time the World-Honored One said to Pūrṇa and to all the arhats in the assembly whose outflows were exhausted, beyond training” 〔T19 0119c25〕. In Section 2 the Buddha restates Pūrṇa’s question, 「清淨本然，云何忽生山河大地？」—“Pure and originally so—why do there suddenly arise mountains, rivers, and the great earth?” 〔T19 0120a02〕, and the Buddha and Pūrṇa go back and forth in question and answer five times; from there to 「因此虛妄，終而復始」—“because of this falsity, they end and begin again” 〔T19 0120b16〕 in Section 6 is the Buddha’s long answer. Pūrṇa asks again, 「如來今得妙空明覺，山河大地有為習漏何當復生？」—“now that the Tathāgata has attained the wondrous, empty, bright awakening, when will mountains, rivers, the great earth, and the conditioned habits and outflows arise again?” 〔T19 0120b19〕; in the simile of the confused man the Buddha asks and Pūrṇa answers, and 「不也。世尊！」—“No, World-Honored One!” 〔T19 0120b26〕, which names no speaker, is Pūrṇa’s answer to the Buddha. In Section 7 the Buddha restates Pūrṇa’s question, 「地、水、火、風本性圓融周遍法界」—“earth, water, fire, and wind are by nature perfectly interfused, pervading the dharma-realm” 〔T19 0120c09〕, and answers at length up to 「得少為足」—“content with a little attainment” 〔T19 0121b03〕. In Section 8 Pūrṇa asks about the cause of falsity; to the question about Yajñadatta Pūrṇa answers 「是人心狂，更無他故」—“This man’s mind was mad; there is no other reason” 〔T19 0121b14〕, and below this is the Buddha’s long answer. In Section 9 Ānanda restates the Buddha’s words, 「殺、盜、婬業三緣斷故，三因不生」—“When the three conditions of the actions of killing, stealing, and lust are cut off, the three causes are not born” 〔T19 0121c04〕, and states his doubt; from 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0121c12〕 on is the Buddha’s answer. In Section 10 Ānanda understands and asks for the practice; the World-Honored One 「宣示阿難及諸大眾」—“proclaimed to Ānanda and all the great assembly” 〔T19 0122a25〕, and speaks of the two decisive meanings at length up to 「彼六知根一時清淨」—“those six knowing faculties are at once purified” 〔T19 0123a14〕. In Section 14 Ānanda asks about entering deeply by one gate, and within the Buddha’s answer comes Ānanda’s one sentence 「我用耳聞」—“I hear with my ears” 〔T19 0123a24〕. In Section 16 Ānanda states his doubt about annihilation. In Section 17 the Buddha speaks to Ānanda; from 「勅羅睺羅擊鍾一聲」—“commanded Rāhula to strike the bell once” 〔T19 0123c28〕 on, the Buddha asks and Ānanda and the great assembly answer, nineteen exchanges in all; from the Buddha’s 「我問汝聞，汝則言聞」—“When I ask you about hearing, you speak of hearing” 〔T19 0124a13〕 on, he speaks at length, to the end of the fascicle in Section 18.

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四〔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 Four [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0119c02〕.

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 0119c06〕. 「般剌蜜帝」—“Pramiti” is recorded as in the base text.

The closing title of the fascicle, word for word: 「大佛頂萬行首楞嚴經卷第四」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Four” 〔T19 0124b06〕.

This fascicle has no verse. 「佛頂神呪」—“the Buddha-crown divine spell” 〔T19 0122a02〕 and 「神呪力」—“the power of the divine spell” 〔T19 0122a06〕 are words within the sūtra, not a passage of spell text. The main text of Fascicle Four, together with the fascicle title, the attribution, and the closing title, totals six thousand seven hundred and ninety-six 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 1: Zixuan cites the Treatise Conforming to Correct Principle: 「或有於境，智不及愚。所謂凡夫善通三藏，羅漢不識赤鹽。」—“With regard to some objects, the wise do not match the foolish: thus an ordinary person may be well versed in the three baskets, while an arhat does not recognize red salt.” 〔T39n1799 0873c03〕 He also cites the Nirvāṇa Sūtra: 「我於餘經說有聲聞不得作佛，非於此經作如是說。」—“In other sūtras I said that there are śrāvakas who cannot become buddhas; it is not in this sūtra that I speak so.” 〔T39n1799 0874b07〕
• Section 2: Zixuan cites the Perfect Awakening: 「一切覺故，圓覺普照，寂滅無二。」—“Because all is awakening, perfect awakening shines universally, quiescent and without duality.” 〔T39n1799 0874c08〕 He also cites the verse on the path of seeing: 「若時於所緣，智都無所得，爾時住唯識，離二取相故。」—“When, with regard to the object, wisdom obtains nothing at all, then one abides in consciousness-only, because one is apart from the marks of the two graspings.” 〔T39n1799 0875a07〕 He also cites a sūtra: 「不了心及緣，則生二妄想；了心及境界，妄想則不生。」—“Not understanding the mind and its conditions, the two false thoughts arise; understanding the mind and its objects, false thought does not arise.” 〔T39n1799 0875a08〕 He also cites the Awakening of Faith: 「由不如實知真如法一故，不覺心起而有於念。」—“Because one does not know as it truly is that the dharma of suchness is one, the unawakened mind arises and there is thought.” 〔T39n1799 0875a27〕 He also cites the Necklace Sūtra: 「四住地前更無法起。」—“Before the four abodes there is no further dharma that arises.” 〔T39n1799 0875b03〕
• Section 3: Zixuan cites the Awakening of Faith: 「以有境界緣故，復生六種相。」—“Because there are objects as conditions, six kinds of appearances further arise.” 〔T39n1799 0875c24〕
• Section 6: Zixuan cites the Vimalakīrti: 「佛為增上慢人說離婬怒癡；若無增上慢，佛說婬怒癡性即是解脫。」—“For those of overweening pride the Buddha teaches leaving lust, anger, and delusion; for those without overweening pride, the Buddha teaches that the nature of lust, anger, and delusion is itself liberation.” 〔T39n1799 0878b11〕
• Section 7: Zixuan cites the Sūtra of Perfect Awakening: 「但諸聲聞所圓境界，身心語言皆悉斷滅，終不能至彼之親證所現涅槃」—“As for the realm the śrāvakas have perfected: body, mind, and speech are all cut off and extinguished, yet they can never reach the nirvāṇa manifested in that personal realization” 〔T39n1799 0880b21〕 He also cites the Great Collection Sūtra: 「閻浮所有色像，大海皆有印文」—“Of all the forms and images in Jambudvīpa, the great ocean bears the seal-print of each” 〔T39n1799 0880c09〕
• Section 8: Zixuan cites the Awakening of Faith: 「覺心初起，心無初相。」—“Awakening to the mind’s first arising, the mind has no first mark.” 〔T39n1799 0881b21〕 He also cites it: 「所言覺義者，謂心體離念，離念相者等虛空界，無所不遍，法界一相，即是如來平等法身，依此法身說名本覺。」—“What is called the meaning of awakening is that the substance of the mind is free of thought; the mark of freedom from thought is equal to the realm of empty space, pervading everywhere; the one mark of the dharma-realm is the equal Dharma body of the Tathāgata, and on the basis of this Dharma body it is called original awakening.” 〔T39n1799 0881c14〕
• Section 9: Zixuan cites the Perfect Awakening: 「有照有覺俱名障礙，是故菩薩常覺不住，照與照者同時寂滅。」—“Having illumination and having awareness are both called obstruction; therefore the bodhisattva is ever aware without abiding, and illumination and the illuminer are quiescent at the same time.” 〔T39n1799 0882c10〕 He also cites it: 「種種取捨皆是輪迴，未出輪迴而辨圓覺，彼圓覺性即同流轉，若免輪迴無有是處。」—“All kinds of grasping and rejecting are the cycle of rebirth; to discern perfect awakening before leaving the cycle of rebirth makes the nature of perfect awakening share in the flowing round; that one so escapes the cycle of rebirth is impossible.” 〔T39n1799 0883a12〕
• Section 10: Zixuan cites the Avataṃsaka: 「譬如有力王，率土咸戴仰，止觀亦如是，一切所依賴。」—“Just as a mighty king is upheld and revered throughout his land, so too stopping and contemplation are what all things rely on.” 〔T39n1799 0884a11〕 He also cites the Awakening of Faith: 「所言止者，謂止一切境界相，隨順奢摩他觀義故。」—“What is called stopping means stopping all the marks of objects, because it accords with the meaning of śamatha contemplation.” 〔T39n1799 0884a15〕
• Section 11: Zixuan cites the Vimalakīrti: 「無以生滅心行說實相法。」—“Do not use the workings of the arising-and-perishing mind to speak the dharma of true reality.” 〔T39n1799 0884b05〕 He also cites the Samantabhadra Contemplation Sūtra: 「大乘因者諸法實相，大乘果者亦諸法實相。」—“The cause of the Great Vehicle is the true reality of all dharmas; the result of the Great Vehicle is also the true reality of all dharmas.” 〔T39n1799 0884b07〕 He also relies on the Treatise on the Lotus in saying: 「日月歲年總名為劫，乃至成住壞空不離時分。」—“Days, months, and years are all called kalpas, and so on up to formation, abiding, destruction, and emptiness, none apart from divisions of time.” 〔T39n1799 0884c10〕
• Section 12: Zixuan cites the Nirvāṇa: 「六入空聚，當有六大惡賊必斷汝命，當即遠離。」—“The six entrances are an empty village; there will be six great evil bandits who will surely cut off your life; you should leave it far behind at once.” 〔T39n1799 0885c18〕
• Section 14: Zixuan cites the Aṅgulimāla Sūtra: 「所謂彼眼根，於諸如來常，具足無減修，了了分明見。」—“That is to say, that eye-faculty, permanent in all the Tathāgatas, is cultivated complete and undiminished, seeing clearly and distinctly.” 〔T39n1799 0887a03〕 He also cites the Prajñā: 「須陀洹名為入流，而無所入，不入色聲香味觸法。」—“Srota-āpanna is called entering the stream, yet there is nothing entered: one does not enter form, sound, scent, taste, touch, or dharmas.” 〔T39n1799 0887b18〕
• Section 15: Zixuan cites the Laṅkāvatāra: 「不了心及緣，則生二妄想，了心及境界，妄想則不生。」—“Not understanding the mind and its conditions, the two false thoughts arise; understanding the mind and its objects, false thought does not arise.” 〔T39n1799 0888b08〕 He also cites the Perfect Awakening: 「無知覺明不依諸礙」—“the bright awareness without knowing does not rely on any obstruction” 〔T39n1799 0888b16〕 He also cites the Vimalakīrti: 「不起滅定而現諸威儀」—“without rising from the samādhi of cessation, manifesting all the deportments” 〔T39n1799 0888c24〕

In Sections 4, 5, 13, 16, 17, and 18 Zixuan cites no sūtras or treatises in his commentary. Of what is cited in Section 2, Zixuan titles the verse only 「見道偈」—“the verse on the path of seeing,” and does not name the sūtra he cites; both are recorded as they are. In Section 8 Zixuan also cites the Zhuangzi to explain the joints and sinews; this is not a sūtra or treatise, and is recorded in IV.

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 · The Request · Consent to Expound　Zixuan says: 「如來藏心不空不有、即性即相，名第一義。」—“The tathāgatagarbha mind is neither empty nor existent, at once the nature and at once the appearances; this is called the foremost meaning.” 〔T39n1799 0873b12〕 Explaining the nature of true supreme meaning, Zixuan says: 「如來常依二諦說法，謂世俗諦、勝義諦。今所說者異乎常說，謂勝義勝義諦也。」—“The Tathāgata always teaches the Dharma according to the two truths, namely the conventional truth and the truth of supreme meaning. What is taught now differs from the usual teaching: it is the truth of supreme meaning within supreme meaning.” 〔T39n1799 0874a27〕 Explaining the fixed-nature śrāvakas, Zixuan says: 「方便教說定性二乘、無性闡提不得成佛，如焦芽敗種等。今此會通，咸歸一乘，究竟涅槃。」—“The expedient teaching says that the fixed-nature two vehicles and the icchantikas without the nature cannot become buddhas, like scorched sprouts and spoiled seeds. Here they are reconciled: all return to the One Vehicle and the ultimate nirvāṇa.” 〔T39n1799 0874b05〕 He also says: 「阿練若，云無諠雜。」—“Araṇya means without noise and bustle.” 〔T39n1799 0874b11〕

Section 2 · Answering the Doubt about How Appearances Arise from the Nature of the tathāgatagarbha　Zixuan says: 「一真如心是佛常說，或名法界、或名實相、或如來藏性、或妙淨明心。」—“The one mind of suchness is what the Buddha always teaches; it is called the dharma-realm, or true reality, or the nature of the tathāgatagarbha, or the wondrous pure bright mind.” 〔T39n1799 0874b20〕 Explaining ‘the nature-awakening is wondrously bright’ and ‘the original awakening is brightly wondrous,’ Zixuan says: 「性覺、本覺指體也。妙明、明妙，顯用也。」—“Nature-awakening and original awakening point to the substance. Wondrously bright and brightly wondrous disclose the function.” 〔T39n1799 0874b29〕 He also says: 「夫真覺者，離能所相。」—“True awakening is apart from the marks of subject and object.” 〔T39n1799 0875a06〕 Explaining ‘the nature-awakening is necessarily bright; falsely it is taken as a bright awakening,’ Zixuan says: 「上句結真，下句結妄。」—“The first phrase concludes the true; the second phrase concludes the false.” 〔T39n1799 0875a17〕 He also says: 「性覺必有真明，故云性覺妙明、本覺明妙。」—“The nature-awakening necessarily has true brightness; therefore it is said that the nature-awakening is wondrously bright and the original awakening is brightly wondrous.” 〔T39n1799 0875a18〕

Section 3 · Discerning the Resultant Appearances · The Continuity of the World　Zixuan says: 「由前三細引起四麁，謂智相相續，執取計名也。」—“The three subtle marks before draw forth four of the coarse ones, namely the mark of discernment, continuity, grasping, and the calculation of names.” 〔T39n1799 0875c19〕 Explaining the name of the world, Zixuan says: 「世為遷流，界為方位，前後改轉隔別不同，故名世界」—“‘World’ is flowing passage and ‘realm’ is direction and position; before and after change and turn, separated and not the same; therefore it is called the world” 〔T39n1799 0875c28〕 Explaining the wind-wheel, Zixuan says: 「是故世界之初風輪為始，虛空即為世界所依。」—“Therefore at the beginning of the world the wind-wheel comes first, and empty space is what the world relies on.” 〔T39n1799 0876a22〕 Explaining continents and sandbanks, Zixuan says: 「水中可居曰洲，水中沙聚曰潬。」—“A place in the water where one can dwell is called a continent; sand gathered in the water is called a sandbank.” 〔T39n1799 0876b26〕 Concluding the continuity of the world, Zixuan says: 「外相雖爾，皆由內心；內心無變，外豈差別？」—“Though the outer appearances are so, all come from the inner mind; if the inner mind did not change, how could the outer differ?” 〔T39n1799 0876c11〕

Section 4 · The Continuity of Living Beings　Explaining ‘the falsity of brightening is nothing other: awakened brightness itself is the fault,’ Zixuan says: 「明謂顯發，妄之顯發別非他緣，但由自己一念不了，能所妄分，以為過咎」—“Brightening means bringing forth; the bringing forth of falsity has no other condition; it is only that one’s own single thought does not understand, and subject and object are falsely divided; this is the fault” 〔T39n1799 0876c16〕 Explaining ‘those of the same action bind one another,’ Zixuan says: 「胎、卵有情要因父母同業相感，故云同業相纏。」—“Mother-born and egg-born sentient beings must, through the father and mother, respond to one another by the same action; therefore it says ‘those of the same action bind one another.’” 〔T39n1799 0877a01〕 He also says: 「羯羅藍，云凝滑。」—“Kalala means congealed and slippery.” 〔T39n1799 0877a21〕 Concluding the continuity of living beings, Zixuan says: 「捨身受身無能斷絕，故云眾生相續。」—“Leaving one body and receiving another, it cannot be cut off; therefore it is called the continuity of living beings.” 〔T39n1799 0877b09〕

Section 5 · The Continuity of Action and Result　Explaining the greed of desire, Zixuan says: 「愛欲情深互相纏縛，結滯難捨，故云不離。」—“The feeling of love and desire is deep and they bind one another; knotted and stuck, it is hard to let go; therefore it says ‘cannot part.’” 〔T39n1799 0877b13〕 Explaining the greed of killing, Zixuan says: 「為貪故殺，用滋我命。」—“One kills out of greed, to nourish one’s own life.” 〔T39n1799 0877b18〕 Explaining the greed of stealing, Zixuan says: 「不與而取，故名為盜。今非理食他，即奪其命也。」—“Taking what is not given is therefore called stealing. Here, wrongfully eating another is robbing it of its life.” 〔T39n1799 0877b23〕 Concluding the continuity of action and result, Zixuan says: 「殺、盜、婬三正是業道，皆由貪愛以之為緣，故此三種皆云貪也。」—“Killing, stealing, and lust, these three, are precisely the paths of action; all have greed and love as their condition; therefore all three are called greed.” 〔T39n1799 0877c03〕

Section 6 · Concluding the Answer · The Tathāgata Explains by Simile　Explaining ‘awakened brightness, the nature of clear knowing,’ Zixuan says: 「覺明妙體本有明了知性，即性覺妙明也。」—“The wondrous substance of awakened brightness originally has the nature of clear knowing; this is the nature-awakening being wondrously bright.” 〔T39n1799 0877c08〕 Explaining the simile of losing one’s way, Zixuan says: 「迷人，眾生也。聚落，如來藏也。」—“The confused man is beings. The village is the tathāgatagarbha.” 〔T39n1799 0878a08〕 Explaining the simile of wood becoming ash, Zixuan says: 「覺性如地，惑障如木，加行如燧，智照如火，涅槃如灰。」—“The nature of awakening is like the ground, the obstruction of delusion like wood, applied practice like the fire-drill, the illumination of wisdom like fire, and nirvāṇa like ash.” 〔T39n1799 0878b20〕 He also says: 「菩提智果，涅槃斷果，雙合二喻也。」—“Bodhi, the fruit of wisdom, and nirvāṇa, the fruit of cutting off, together match the two similes.” 〔T39n1799 0878b24〕

Section 7 · Answering the Doubt about the Elements All Pervading　Zixuan says: 「虛空，藏性也。群相，七大也。」—“Empty space is the nature of the tathāgatagarbha. The many appearances are the seven elements.” 〔T39n1799 0878c18〕 He also says: 「七大性真，元如來藏。」—“The nature of the seven elements is true, originally the tathāgatagarbha.” 〔T39n1799 0879a13〕 Explaining ‘neither of them all,’ Zixuan says: 「此上總非諸相者，即約真如門，顯真諦義一切皆空」—“The foregoing general negation of all appearances is in terms of the gate of suchness, disclosing the meaning of the true truth, that all is empty” 〔T39n1799 0880a05〕 Explaining ‘each and every one of them,’ Zixuan says: 「前約真如不變絕相，此約隨緣成生滅門，顯俗諦也。」—“The former was in terms of suchness, unchanging and beyond appearances; this is in terms of according with conditions and forming the gate of arising and perishing, disclosing the conventional truth.” 〔T39n1799 0880a24〕 Explaining ‘apart from is, apart from is not; it is is, and it is not is,’ Zixuan says: 「此約二門不二，唯是一心。雙遮真俗，故曰離即離非；雙照真俗，故云是即非即。三諦一體，是故皆云即如來藏。」—“This is in terms of the two gates being not two, only the one mind. Negating both the true and the conventional, it says ‘apart from is, apart from is not’; illumining both the true and the conventional, it says ‘it is is, and it is not is.’ The three truths are one substance; therefore all are said to be the tathāgatagarbha.” 〔T39n1799 0880b01〕 Explaining the simile of the qin and the se, Zixuan says: 「琴等，眾生也。妙音，藏性也。妙指，實智也。」—“The qin and the others are beings. The wondrous sound is the nature of the tathāgatagarbha. The wondrous fingers are real wisdom.” 〔T39n1799 0880b28〕 He also says: 「無上覺道如寶所，小乘涅槃如化城。」—“The unsurpassed path of awakening is like the place of treasure; the nirvāṇa of the Lesser Vehicle is like the conjured city.” 〔T39n1799 0880c13〕

Section 8 · Resolving Pūrṇa’s Doubt about the Cause of Falsity　Zixuan says: 「障盡者必知妄始，故此問也。」—“One whose obstructions are exhausted must know the beginning of falsity; therefore he asks this.” 〔T39n1799 0880c22〕 Explaining Yajñadatta, Zixuan says: 「演若達多，此云祠授。」—“Yajñadatta here means Given by Sacrifice.” 〔T39n1799 0881a08〕 He also says: 「魑魅，山澤之怪也。」—“A mountain-demon is an uncanny being of the mountains and marshes.” 〔T39n1799 0881a13〕 Explaining that falsity has no cause, Zixuan says: 「直明妄無因也。妄必無因，有因不妄，妄之一字甚好思量。」—“This directly makes clear that falsity has no cause. Falsity necessarily has no cause; what has a cause is not false; the single word ‘falsity’ is well worth pondering.” 〔T39n1799 0881a21〕 Explaining the three conditions and the three causes, Zixuan says: 「煩惱為緣，能潤業故。殺等為因，正是業故。」—“The afflictions are the conditions, because they moisten action. Killing and the rest are the causes, because they are action itself.” 〔T39n1799 0881c03〕 Explaining ‘when it stops, that is bodhi,’ Zixuan says: 「分別不生，前後際斷，故名為歇。」—“Discrimination does not arise and the bounds of before and after are cut off; therefore it is called ceasing.” 〔T39n1799 0881c13〕 Explaining the joints and sinews, Zixuan says: 「言肯綮者，骨邊細肉也。」—“What is called the joints and sinews is the fine flesh beside the bone.” 〔T39n1799 0881c21〕 He also cites the Zhuangzi: 「經肯綮之未甞，而況大觚乎。」—“He has never touched even the joints and sinews, much less a great bone!” 〔T39n1799 0881c22〕 Explaining the simile of the jewel in the garment, Zixuan says: 「《法華》中亦有此喻，彼約結緣，此約本有，意不同耳。」—“The Lotus also has this simile; there it is in terms of forming a connection, here in terms of what is originally possessed; the intent is not the same.” 〔T39n1799 0882a07〕

Section 9 · Resolving Ānanda’s Objection about Dependent Arising　Zixuan says: 「老梵志者，竝是年長。」—“The old brahmins were all advanced in years.” 〔T39n1799 0882a27〕 He also says: 「因緣、自然依假建立，菩提真性眾相都亡」—“Causes and conditions and spontaneity are established provisionally; in the true nature of bodhi all appearances vanish” 〔T39n1799 0882b02〕 Explaining ‘the bodhi mind arising and the arising-and-perishing mind perishing,’ Zixuan says: 「若有執言真心可得、分別可亡，斯則菩提心生、生滅心滅，但是生滅，無菩提生；無生滅滅，方無功用。」—“If one clings, saying that the true mind can be attained and discrimination can be made to vanish, this is the bodhi mind arising and the arising-and-perishing mind perishing; it is only arising and perishing; only when there is no arising of bodhi and no perishing of arising and perishing is it effortless.” 〔T39n1799 0882c08〕 Explaining ‘what is originally so’ and ‘union,’ Zixuan says: 「本然，自然也。和合，因緣也。二皆不立，故云俱離。此離亦離，故云俱非。」—“What is originally so is spontaneity. Union is causes and conditions. Neither is set up; therefore it says both are left behind. This leaving is itself left; therefore it says both are negated.” 〔T39n1799 0882c28〕 Explaining ‘cultivating action without outflows for a single day,’ Zixuan says: 「應知理觀兼修，定慧雙運，豈但辨義說文而已哉！」—“One should know that contemplation of principle is cultivated together with it, samādhi and wisdom working as a pair; how could it be merely discerning meanings and expounding texts!” 〔T39n1799 0883a21〕 Explaining the bhikṣuṇī Prakṛti, Zixuan says: 「過去為婆羅門女，名為本性，今從昔號名性比丘尼。耶輸陀羅，云華色。」—“In the past she was a brahmin woman named Original Nature; now, following her former name, she is called the bhikṣuṇī Nature. Yaśodharā means Flower-Color.” 〔T39n1799 0883b07〕

Section 10 · Ānanda Understands and Asks for the Practice · The General Address and Consent to Expound　Zixuan says: 「超過一切世出世間，故云無上。」—“Surpassing all that is worldly and world-transcending; therefore it is called unsurpassed.” 〔T39n1799 0883c02〕 Explaining the simile of the traveler and the splendid house, Zixuan says: 「天王，佛也。賜與，開示也。華屋，藏體也。雖獲，信解也。門入，修行也。」—“The heavenly king is the Buddha. The gift is the opening and showing. The splendid house is the substance of the tathāgatagarbha. ‘Although he has obtained’ is faith and understanding. Entering by the gate is practice.” 〔T39n1799 0883c14〕 He also says: 「捐棄，畢盡也。疇昔，往日也。無餘者，無明永盡，二死已亡，究竟之無餘也。」—“Casting off means bringing to an end. ‘Past’ means former days. Without remainder means that ignorance is forever exhausted and the two kinds of death have already vanished: the ultimate absence of remainder.” 〔T39n1799 0883c20〕 Explaining the wondrous samādhi, Zixuan says: 「妙三摩提首楞嚴定，即真如觀。」—“The wondrous samādhi, the Śūraṅgama samādhi, is the contemplation of suchness.” 〔T39n1799 0884a07〕 Explaining the two decisive meanings, Zixuan says: 「一者審觀因地及與果心，起隨順行，即依真如門修止也。」—“The first is carefully contemplating the stage of cause together with the mind of the result, giving rise to the practice of according; this is cultivating stopping on the basis of the gate of suchness.” 〔T39n1799 0884a13〕 He also says: 「二者審觀煩惱結解根元，起對治行，即依生滅門修觀也。」—“The second is carefully contemplating the root of the knotting and untying of the afflictions, giving rise to the practice of counteracting; this is cultivating contemplation on the basis of the gate of arising and perishing.” 〔T39n1799 0884a16〕

Section 11 · The Gate of Sameness and Difference of Cause and Result　Zixuan says: 「既能信解果海無念，絕名離相，本非生滅。」—“Being able to have faith and understanding that the ocean of the result is without thought, beyond names and apart from appearances, originally not arising and perishing.” 〔T39n1799 0884a27〕 Explaining the dharmas that can be made and empty space, Zixuan says: 「妄心如器界，所作性故。真心如虛空，理無為故。」—“The false mind is like the container world, because its nature is to be made. The true mind is like empty space, because in principle it is unconditioned.” 〔T39n1799 0884b15〕 Explaining the turbidity of the kalpa, Zixuan says: 「梵云劫波，此云時分。」—“The Sanskrit is kalpa, which here means a division of time.” 〔T39n1799 0884c10〕 He also says: 「一念初起無明之始，時之初分，故名為劫，非劫末時之劫濁也。」—“The first arising of a single thought, the beginning of ignorance, is the first division of time; therefore it is called the kalpa; it is not the turbidity of the kalpa at the kalpa’s end.” 〔T39n1799 0884c17〕 Explaining the turbidity of views, Zixuan says: 「身之質礙，由見聞知織水火風」—“The obstructive substance of the body comes from seeing, hearing, and knowing being woven together with water, fire, and wind” 〔T39n1799 0884c21〕 Explaining the turbidity of afflictions, Zixuan says: 「六識分別三世遍緣，憶過去境，識現在塵，誦習未來諸有境界。」—“The six consciousnesses discriminate, taking all three times as conditions: remembering past objects, recognizing present dusts, and reciting and practicing all future objects of existence.” 〔T39n1799 0884c28〕 Explaining the turbidity of living beings, Zixuan says: 「生滅是行，行即是業」—“Arising and perishing are formations, and formations are action” 〔T39n1799 0885a07〕 Explaining the turbidity of life, Zixuan says: 「命是報法，依業所引。」—“Life is a dharma of retribution, drawn forth by action.” 〔T39n1799 0885a13〕 Explaining the simile of clarifying turbid water, Zixuan says: 「真覺如水，見聞如濁，定身如靜器，定法如澄靜。砂如煩惱，泥如無明，地前名伏，地上名斷，究竟名精純，變現即起用。」—“True awakening is like the water, seeing and hearing like the turbidity, the body of samādhi like the still vessel, the method of samādhi like settling and stilling. The sand is like the afflictions and the mud like ignorance; before the grounds it is called subduing, on the grounds it is called cutting off, at the ultimate it is called essential purity, and transformation and manifestation are the giving rise of function.” 〔T39n1799 0885b16〕

Section 12 · The Gate of the Knotting and Untying of Faculties and Dusts　Zixuan says: 「前第一義令止妄心，伏還元覺，即是修止。此第二義，令審詳煩惱，觀察對治，即是修觀。先止後觀，法應如是。」—“The first meaning before had one stop the false mind, subdue it, and return to the original awakening: this is cultivating stopping. This second meaning has one carefully examine the afflictions, observe them, and counteract them: this is cultivating contemplation. First stopping, then contemplation: the method ought to be so.” 〔T39n1799 0885b25〕 Explaining ‘giving rise to action and moistening birth’ and ‘who makes and who receives,’ Zixuan says: 「無明發業，愛取潤生，六識能作，第八能受」—“Ignorance gives rise to action, and craving and grasping moisten birth; the six consciousnesses are what makes, and the eighth is what receives” 〔T39n1799 0885b28〕 Explaining ‘the six are the thieves’ go-betweens,’ Zixuan says: 「六根為賊媒者，一引外賊，即六塵也；二起內賊，即煩惱也。」—“The six faculties are the thieves’ go-betweens: first, they draw in the outer thieves, which are the six dusts; second, they stir up the inner thieves, which are the afflictions.” 〔T39n1799 0885c16〕

Section 13 · Separately Showing the Superiority and Inferiority of the Faculties’ Functions　Zixuan says: 「世界有三，謂眾生、五陰、器界也，揀非餘二，故標眾生。」—“There are three worlds: of living beings, of the five aggregates, and the container world; distinguishing it from the other two, it names living beings.” 〔T39n1799 0885c27〕 Explaining ‘three fours and four threes,’ ‘turning around, make twelve,’ and ‘flowing and changing in three layers,’ Zixuan says: 「今所解者，不加別法以變其數，只將今文過、現、未來進動算位，便成一千二百功德。」—“The present explanation adds no other method to change the numbers; simply by advancing past, present, and future of the present text through the places of reckoning, it becomes twelve hundred merits.” 〔T39n1799 0886a10〕 He also says: 「此約眾生身中六根取境本分功能作用名為功德，非同《法華》持經所熏令成淨用。」—“Here the original capacity and function of the six faculties in beings’ bodies in taking objects is called merit; it is not the same as in the Lotus, where they are perfumed by keeping the sūtra and made into pure functions.” 〔T39n1799 0886a29〕 Explaining the eye-faculty, Zixuan says: 「左右旁觀三分之二者」—“looking sideways to left and right, two-thirds” 〔T39n1799 0886b09〕 Explaining the nose-faculty, Zixuan says: 「出、入、中交共成三分，一分四百，闕於中交，故得八百。」—“Going out, coming in, and the junction in between together make three parts, each part four hundred; lacking the junction, it gets eight hundred.” 〔T39n1799 0886b19〕 Explaining the tongue-faculty, Zixuan says: 「能詮言句猶可分限，所詮理趣莫能盡極，故千二百。」—“The words and phrases that express can still be limited, but the principle expressed cannot be exhausted; therefore twelve hundred.” 〔T39n1799 0886b24〕 Explaining the body-faculty, Zixuan says: 「合具違、順，離但捨受，故云不知。」—“In union there are both the adverse and the agreeable; in separation there is only neutral feeling; therefore it says it does not know.” 〔T39n1799 0886b29〕 Explaining the mind-faculty, Zixuan says: 「意能遍緣三世三性世、出世法，無不具足，文顯易知。」—“The mind can take as conditions all dharmas of the three times and the three natures, worldly and world-transcending, lacking nothing; the text is plain and easy to know.” 〔T39n1799 0886c05〕

Section 14 · Directing the Choice of the Perfectly Penetrating Faculty for Cultivation and Realization　Zixuan says: 「返妄歸真，真為流根，故云至不生滅」—“Turning back from the false and returning to the true, the true is the root of the flow; therefore it says ‘reach what neither arises nor perishes’” 〔T39n1799 0886c10〕 He also says: 「欲得此覺，應選圓根為趣入之要，若圓聽十方，耳根最勝，意令選擇以入圓通。」—“To obtain this awakening one should choose the perfect faculty as the key to entry; as for hearing perfectly in the ten directions, the ear-faculty is most superior; the intent is to have one choose and so enter perfect penetration.” 〔T39n1799 0886c12〕 He also says: 「此是如來知時知機，令自選擇」—“Here the Tathāgata, knowing the time and knowing the capacity, has them choose for themselves” 〔T39n1799 0886c17〕 Explaining one and six, Zixuan says: 「一六之情正是法執，執根是實，有一六故。」—“The sense of one and six is precisely clinging to dharmas: clinging to the faculties as real, there are one and six.” 〔T39n1799 0887a20〕 He also says: 「若言一者，六用應同，眼合能聞，足應解說。」—“If one says one, the six functions ought to be the same: the eye ought to be able to hear, and the feet ought to be able to speak.” 〔T39n1799 0887a28〕 He also says: 「若言六異，應不相干，一處聞經，二何欽問？」—“If one says the six are different, they ought not to concern one another: when one place hears the sūtra, why would the other two reverently ask?” 〔T39n1799 0887b04〕 Explaining the simile of the great empty space mixed among many vessels, Zixuan says: 「太虛，如來藏也。群器，六塵也。異空，六根也。」—“The great void is the tathāgatagarbha. The many vessels are the six dusts. The different spaces are the six faculties.” 〔T39n1799 0887b26〕

Section 15 · Expounding at Length the Origin of the Faculties’ Knots · Directly Showing the Gate of Entering the One　Zixuan says: 「本一圓常妙湛明性，所相妄現，分明暗殊」—“The originally one, perfect, permanent, wondrous, profound, bright nature—the appearances it shapes falsely manifest, divided into the difference of brightness and darkness” 〔T39n1799 0887c03〕 Explaining the pure four elements, Zixuan says: 「既覺明相雜，粘湛合成，由是名為清淨四大，即勝義根也。」—“Since awakening and brightness are mixed together, adhering to the profound they are joined and formed; therefore they are named the pure four elements, which is the faculty of supreme meaning.” 〔T39n1799 0887c08〕 He also says: 「勝義根色屬不可見，而有對礙，故寄世俗根所依處蒲萄之相，表顯勝義。」—“The form of the faculty of supreme meaning belongs to the invisible, yet has resistance; therefore it lodges in the appearance of a grape cluster, the place the worldly faculty relies on, to display the supreme meaning.” 〔T39n1799 0887c11〕 Explaining ‘seeing things in a dark room,’ Zixuan says: 「居在身中不彰外相，如幽室見。」—“Dwelling in the body without showing an outer appearance, it is like seeing in a dark room.” 〔T39n1799 0888a14〕 Explaining ‘losing that essential clarity, they adhere to falsity and give forth light,’ Zixuan says: 「性覺之體本有真明，由彼妄覺影明忽起，遂令真覺隱於精了」—“The substance of the nature-awakening originally has true brightness; because the shadow-brightness of that false awakening suddenly arises, the true awakening is hidden in its essential clarity” 〔T39n1799 0888a20〕 He also says: 「由境有根，如風起浪，境風不息，識浪奚窮？故離塵境無根識耳。」—“Because of objects there are faculties, as wind raises waves; if the wind of objects does not stop, how could the waves of consciousness end? Therefore apart from dust-objects there is no faculty or consciousness.” 〔T39n1799 0888a28〕 Explaining ‘the brightness does not follow the faculty,’ Zixuan says: 「謂真妙覺明不循根境，即不逐緣生、不因境起，了然自覺，即是性明。」—“That is, the true wondrous awakened brightness does not follow faculties and objects: it is not born pursuing conditions and does not arise because of objects; clearly aware of itself, it is the brightness of the nature.” 〔T39n1799 0888b14〕 Explaining Aniruddha, Zixuan says: 「阿那律陀，云無滅，白飯王子，以多睡故如來呵之，從此精進，七日不眠，則失雙目。」—“Aniruddha means Unextinguished; he was the son of King Śuklodana. Because he slept a great deal, the Tathāgata rebuked him; from then on he practiced with vigor and did not sleep for seven days, and so lost both his eyes.” 〔T39n1799 0888b21〕 Explaining the examples of the six persons, Zixuan says: 「然上所說，欲顯真覺不假根塵，且引六人略以為比」—“What is said above wishes to disclose that true awakening does not borrow faculties and dusts; and so he cites six persons briefly as comparisons” 〔T39n1799 0888c25〕 Explaining ice melted by hot water, Zixuan says: 「三界萬法皆由無明妄念而得分別，今六根既拔，塵無所粘，妄念不生，性明內瑩」—“The myriad dharmas of the three realms are all discriminated by ignorance and false thought; now that the six faculties are pulled out, the dusts have nothing to adhere to, false thought does not arise, and the brightness of the nature is inwardly lustrous” 〔T39n1799 0889a03〕 Explaining the simile of suddenly closing the eyes, Zixuan says: 「此則近以世人六根隔越不相通用，尚有知覺同者，豈況真覺須假根塵耶？」—“Here, taking a near example: even worldly people, whose six faculties are separated and do not function for one another, still have the same knowing-awareness; how much less would true awakening need to borrow faculties and dusts?” 〔T39n1799 0889a17〕

Section 16 · Separately Refuting the Doubt　Explaining the seven permanently abiding fruits, Zixuan says: 「菩提，云知覺，即智果。涅槃，云寂滅，即斷果。離偽妄無遷改，故曰真如。照察不變，名為佛性。」—“Bodhi means knowing-awareness: the fruit of wisdom. Nirvāṇa means quiescent extinction: the fruit of cutting off. Apart from the spurious and the false, without shifting or change: therefore it is called suchness. Illumining and examining without change: this is called buddha-nature.” 〔T39n1799 0889b07〕 He also says: 「菴摩羅，云無垢，離障所顯，即白淨無垢識也。」—“Amala means stainless: disclosed in being apart from obstruction, it is the white, pure, stainless consciousness.” 〔T39n1799 0889b09〕 He also says: 「七名雖別，一體無殊，堅固凝然，常住不動如金剛也。」—“Though the seven names differ, they are one substance without distinction, firm and congealed, permanently abiding and unmoving like vajra.” 〔T39n1799 0889b12〕 Explaining ‘ultimately annihilated,’ Zixuan says: 「因緣所起，自體本無，故云畢竟斷滅。」—“What arises from causes and conditions originally has no self-substance; therefore it says ultimately annihilated.” 〔T39n1799 0889b21〕 He also says: 「如來說有湛精圓常，洎今所推唯是斷滅，明言雖有，考實元無，若此相違，真實何在？」—“The Tathāgata said there is the profound, essential, perfect, and permanent, but what is now investigated is only annihilation; though it was plainly said to exist, examined in fact it is originally nonexistent; with such a contradiction, where is the truth?” 〔T39n1799 0889b26〕

Section 17 · The Tathāgata Resolves It　Zixuan says: 「分別見妄能所強生，為顛倒因。迷常執斷，名為真倒。」—“Discriminating views are false, and subject and object forcibly arise: these are the causes of inversion. Confused about the permanent and clinging to annihilation: this is called true inversion.” 〔T39n1799 0889c04〕 Explaining the striking of the bell, Zixuan says: 「擊鍾三問，審定稱聞，欲轉問宗，又令重釋。」—“Striking the bell and asking three times, he made sure they declared that they heard; wishing to turn the question to its point, he had them explain again.” 〔T39n1799 0889c16〕 He also says: 「一則斥成矯亂，一則顯其性常，令知生滅之中有不生滅，不因聲滅、不因聲生，生滅圓離即常真實，斯則了然常住，何斷滅之有乎？」—“On the one hand it rebukes them for falling into equivocation; on the other it discloses that the nature is permanent, making them know that within arising and perishing there is what neither arises nor perishes, which does not perish because sound perishes or arise because sound arises; perfectly apart from arising and perishing, it is permanent and truly real; so it clearly abides permanently—what annihilation is there?” 〔T39n1799 0889c17〕 Explaining ‘after a short while’ and ‘after a moment,’ Zixuan says: 「少選猶少頃也，有頃猶頃剋也，皆時之少分也。」—“‘After a short while’ is like ‘a little while’; ‘after a moment’ is like ‘a brief instant’; both are small divisions of time.” 〔T39n1799 0889c25〕 Explaining equivocation, Zixuan says: 「斥破意者，此聞若因聲有，則不離聲。若離聲有，此是真聞。」—“The meaning of the rebuke and refutation: if this hearing exists because of sound, it is not apart from sound. If it exists apart from sound, this is true hearing.” 〔T39n1799 0890a08〕 He also says: 「又言是聲、又言是聞，既隨言印順，故成矯亂。」—“They say now that it is sound, now that it is hearing; since they follow his words and assent, it becomes equivocation.” 〔T39n1799 0890a11〕

Section 18 · Refuting His View of Annihilation by the Nature of Hearing　Zixuan says: 「有無之知自屬聲境，且不關聞」—“The knowing of presence and absence belongs of itself to the object of sound and has nothing to do with hearing” 〔T39n1799 0890a20〕 He also says: 「聞性常然未曾起滅」—“The nature of hearing is permanently so and has never arisen or perished” 〔T39n1799 0890a21〕 Explaining the simile of the sound sleeper, Zixuan says: 「睡人六識歸種，思覺不行，但任運聞，即真聞性。」—“In the sleeper the six consciousnesses return to their seeds and thought and awareness do not operate; he simply hears spontaneously: this is the true nature of hearing.” 〔T39n1799 0890b15〕 He also says: 「形命雖遷，真常不動，妄識尚在，況乎聞性隨汝消謝？」—“Though body and life shift, true permanence does not move; even false consciousness still remains—how much less would the nature of hearing dissolve away with you?” 〔T39n1799 0890b22〕 Explaining ‘guards true permanence,’ Zixuan says: 「若能亡緣內照，不逐前塵，塵既不緣，根無所偶，返流全一，六用不行，淨覺現前，寂照明露，斯則守於真常，根塵銷落也。」—“If one can forget conditions and illumine within, not pursuing the dusts before one, then since the dusts are not taken as conditions, the faculties have nothing to pair with; turning back the flow, wholly one, the six functions do not operate, pure awakening appears before one, and quiescent illumination is clearly revealed; this is guarding true permanence, and faculties and dusts falling away.” 〔T39n1799 0890c03〕 Explaining ‘the appearances of thought are dust, and the feelings of consciousness are defilement,’ Zixuan says: 「想相即境，情即是根，根境識三俱能染污，障翳般若。」—“The appearances of thought are objects, and feeling is the faculty; faculty, object, and consciousness, all three, can defile and obscure prajñā.” 〔T39n1799 0890c06〕

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 and doubts that Zixuan himself records in his commentary are recorded word for word, without adjudication:

• The ancients’ explanations of nature-awakening and original awakening: Zixuan says: 「古人所解各隨其意，云云在彼，不能具敘。」—“The ancients each explained it according to their own ideas; what they said is there, and cannot be set out in full.” 〔T39n1799 0874c09〕
• The order of the four wheels: Zixuan also records the teaching of the Lesser Vehicle: 「然小乘宗，水輪在前、金輪在後，與此不同者，而不知風輪持水即是堅礙。」—“Yet in the school of the Lesser Vehicle the water-wheel comes first and the metal-wheel after; this differs from the present text, but they do not know that the wind-wheel’s holding up the water is itself hardness and obstruction.” 〔T39n1799 0876b14〕
• Provisionally setting up the recognition of true spontaneity: Zixuan records the ancients’ explanation without adopting it: 「古人於此不言縱立認真自然，斯則不唯增戲論心，反令圓文成外道教，焉敢聞命！」—“Here the ancients did not say that it is provisionally set up as recognizing true spontaneity; this not only increases the mind of idle disputation, but on the contrary turns the perfect text into an outsiders’ teaching—how could I dare accept it!” 〔T39n1799 0882c23〕
• Mātaṅgī’s realization of the fruit: Zixuan raises a question: 「問：阿難尚在初果，登伽何以却證第三？」—“Question: Ānanda is still at the first fruit; why does Mātaṅgī instead realize the third?” 〔T39n1799 0883a22〕 He answers it himself: 「答：一、約權實，阿難示迹現多聞無功，故在初果；登伽實人，顯呪力功大，速證第三。」—“Answer: First, in terms of the provisional and the real: Ānanda displays traces, showing that much learning is without merit, and so he is at the first fruit; Mātaṅgī is a real person, disclosing that the power of the spell is great in merit, and so she swiftly realizes the third.” 〔T39n1799 0883a23〕
• The meaning of the three changes: Zixuan says: 「三變之義古今多解，各見其文不能具敘。」—“The meaning of the three changes has many explanations old and new; each is seen in its own text and cannot be set out in full.” 〔T39n1799 0886a09〕
• The dispute over having form or being formless: Zixuan says: 「若以有色、無色為諍論者，猶邀空華結為空果，故此所明六皆四大，無相違也。」—“If one disputes over having form or being formless, it is like inviting sky-flowers to bear the fruit of the void; therefore what is made clear here is that all six are the four elements, with no contradiction.” 〔T39n1799 0888a16〕
• Doubts left on the circumstances of the six persons: on the dragon Upananda Zixuan says: 「無耳而聽，未詳緣起。」—“Hearing without ears: its circumstance is not known in detail.” 〔T39n1799 0888b29〕 On the goddess of the Gaṅgā: 「非鼻聞香，未見其緣。」—“Smelling scents without a nose: its circumstance is not found.” 〔T39n1799 0888c04〕 On Gavāṃpati: 「異舌者，未見別緣，或可既云牛相，即其牛舌也。」—“As for the unusual tongue, no separate circumstance is found; perhaps, since he is said to have the marks of an ox, it is his ox’s tongue.” 〔T39n1799 0888c09〕
• Kāśyapa’s entering samādhi: Zixuan records two accounts side by side: 「《俱舍》即云已入涅槃，餘說入定。」—“The Kośa says he has already entered nirvāṇa; other accounts say he entered samādhi.” 〔T39n1799 0888c21〕 He also says: 「故知入定、涅槃俱不可測。」—“Therefore one knows that entering samādhi and nirvāṇa are both unfathomable.” 〔T39n1799 0888c23〕
• The sleeper’s nature of hearing: Zixuan raises an objection and resolves it himself: 「若唯約喻，睡人應無聞性，但約不隨根起，非由作意，故是真聞。」—“If one takes it only in terms of the simile, the sleeper should have no nature of hearing; but in terms of its not arising according to the faculty and not coming from deliberate attention, it is true hearing.” 〔T39n1799 0890b16〕

Where the characters of the sūtra as Zixuan restates it differ from the base text, they are recorded side by side without adjudication: 「生羯羅藍、遏蒲曇等」—“there are born the kalala, the arbuda, and so on” 〔T39n1799 0877a14〕, where the base text reads 羯囉藍 and 遏蒱曇; 「隨力彊弱」—“according to the strength or weakness of their power” 〔T39n1799 0877b17〕, where the base text reads 強; 「因悟而出」—“does it come out because of awakening” 〔T39n1799 0878a05〕, where the base text reads 所 and the Ming recension reads 而; 「倏有悟人」—“suddenly an awakened man” 〔T39n1799 0878a13〕, where the base text reads 倐; 「亦如翳人見空中華」—“again, it is like a man whose eyes have cataracts seeing flowers in the sky” 〔T39n1799 0878a27〕, where the base text reads 瞖 and 花; 「相陵滅義」—“the principle of their encroaching upon and destroying each other” 〔T39n1799 0879a09〕, where the base text reads 𣣋; 「先無準的」—“with no fixed standard from the first” 〔T39n1799 0879a29〕, where the base text reads 准; 「非般剌若」—“not prajñā” 〔T39n1799 0879c25〕, where the base text reads 鉢 and the Song, Yuan, and Ming recensions read 般; 「離即離非、是即非即」—“apart from is, apart from is not; it is is, and it is not is” 〔T39n1799 0880a29〕, where the base text punctuates it as 「離即、離非，是即、非即」—“apart from ‘is,’ apart from ‘is not’; it is ‘is,’ and it is not ‘is’”; 「嗔責己頭」—“angrily reproached his own head” 〔T39n1799 0881a07〕, where the base text reads 瞋; 「大目揵連」—“Mahāmaudgalyāyana” 〔T39n1799 0882a26〕, where the base text reads 犍 and the Song recension reads 揵; 「消其愛欲」—“her desire of love was dissolved” 〔T39n1799 0883b04〕, where the base text reads 銷; 「羅睺母」—“the mother of Rāhula” 〔T39n1799 0883b05〕, where the base text reads 羅睺羅母 and the Song, Yuan, and Ming recensions lack the character 羅; 「疑惑消除」—“their doubts and delusions were dissolved” 〔T39n1799 0883b22〕, where the base text reads 銷; 「賜與華屋」—“the gift of a splendid house” 〔T39n1799 0883c13〕, where the base text reads 以 and the Song, Yuan, and Ming recensions read 與; 「不生疲倦」—“not giving rise to weariness” 〔T39n1799 0884a06〕, where the base text reads 惓; 「汝身現搏四大為體」—“your body now grasps the four elements as its substance” 〔T39n1799 0884c19〕, where the base text reads 摶; 「當先擇生死根本」—“you should first choose the root of birth and death” 〔T39n1799 0885a23〕, where the base text reads 死生; 「復還元覺」—“return to the original awakening” 〔T39n1799 0885a28〕, where the base text reads 伏 and the Ming recension reads 復; 「貯於靜器」—“store it in a still vessel” 〔T39n1799 0885b13〕, where the base text reads 淨 and the Song, Yuan, and Ming recensions read 靜; 「墮裂」—“torn apart” 〔T39n1799 0885c11〕, where the base text reads 隳 and the Taishō first printing reads 墮; 「空無形相」—“space has no form or appearance” 〔T39n1799 0885c11〕, where the base text reads 相形; 「世間只目」—“the world points only to” 〔T39n1799 0886a03〕, where the base text reads 秖; 「左右旁觀」—“looking sideways to left and right” 〔T39n1799 0886b06〕, where the base text reads 傍 and the Ming recension reads 旁; 「唯聖與凡無不包容」—“whether sagely or ordinary, there is nothing it does not embrace” 〔T39n1799 0886c03〕, where the base text reads 惟 and 苞; 「雖得六消，猶末亡一」—“although you have attained the dissolving of the six, you have not yet forgotten the one” 〔T39n1799 0887b11〕, where the base text reads 銷 and 未; 「摶觸成根」—“grasping touch, it forms the faculty” 〔T39n1799 0888a04〕, where the base text reads 搏; 「攬法成根」—“surveying dharmas, it forms the faculty” 〔T39n1799 0888a10〕, where the base text reads 覽 and the Ming recension reads 攬; 「生滅、明暗」—“arising and perishing, brightness and darkness” 〔T39n1799 0888b01〕, where the base text reads 暗明; 「離於明暗」—“apart from brightness and darkness” 〔T39n1799 0889b14〕, where the base text reads 暗明; 「擊久聲消」—“when it has been struck long and the sound fades away” 〔T39n1799 0889c15〕, where the base text reads 銷; 「唯聞與聲」—“only, about hearing and sound” 〔T39n1799 0890a07〕, where the base text reads 惟 and the Song recension reads 唯; 「或為撞鍾」—“or the striking of a bell” 〔T39n1799 0890b12〕, where the base text reads 復 and the Yuan and Ming recensions read 為; 「靜搖、開閑、通塞」—“stillness and shaking, opening and closing, openness and blockage” 〔T39n1799 0890b15〕, where the base text reads 開閉; 「根塵識心」—“the faculties and dusts and the cognizing mind” 〔T39n1799 0890c01〕, where the base text reads 塵根、識心 and the Song, Yuan, and Ming recensions read 根塵.

VI. Terms (first occurrences)

Seven names—Pūrṇa (富樓那), Mātaṅgī (摩登伽), perfect penetration (圓通), the six faculties (六根), tathāgatagarbha (如來藏), the three conditions (三緣), and buddha-nature (佛性)—already appear in the table of contents of the front matter. Seven terms—the toils of the dusts (塵勞), the four dusts of the floating faculty (浮根四塵), dhyāna (禪那), samādhi (三摩提), the cognizing mind (識心), the true mind (真心), and the dusts before one (前塵)—have already been glossed in Fascicle One, and are not listed again; ten terms—seeing (見), hearing (聞), feeling (覺), knowing (知), the foremost meaning (第一義), brahmin (梵志), annihilation (斷滅), the essence of seeing (見精), floating dust (浮塵), and non-union (非和合)—have already been glossed in Fascicle Two, and are not listed again; for three names—dhāraṇī (陀羅尼), Aniruddha (阿那律陀), and equivocation (矯亂)—Fascicle Two has already given the great dhāraṇī (大陀羅尼), Aniruddha (阿那律), and the four kinds of equivocating argument about the deathless (四種不死矯亂論議), and they too are not listed again; eight terms—pure and originally so (清淨本然), pervading the dharma-realm (周遍法界), the four elements (四大), the eighteen realms (十八界), idle disputation (戲論), the Jeweled King (寶王), Śūnyatā (舜若多), and unsurpassed awakening (無上覺)—have already been glossed in Fascicle Three, and are not listed again. Thirteen terms—bodhi (菩提), nirvāṇa (涅槃), faculty (根), dust (塵), consciousness (識), causes and conditions (因緣), spontaneity (自然), union (和合), false thought (妄想), without outflows (無漏), inversion (顛倒), beginningless (無始), and the truth of the foremost meaning (第一義諦)—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:

• 富樓那彌多羅尼子 — Pūrṇa Maitrāyaṇīputra 〔T19 0119c07〕: Pūrṇa already appears in the table of contents of the front matter; this fascicle gives his full name for the first time.
• 真勝義性 — the nature of true supreme meaning 〔T19 0119c26〕: 「如來今日普為此會宣勝義中真勝義性」—“Today the Tathāgata will proclaim, universally for this assembly, the nature of true supreme meaning within the supreme meaning” 〔T19 0119c26〕
• 定性聲聞 — the fixed-nature śrāvakas 〔T19 0119c27〕 · 二空 — the two emptinesses 〔T19 0119c27〕
• 一乘寂滅場地 — the ground of quiescence of the One Vehicle 〔T19 0119c28〕 · 真阿練若 — the true araṇya 〔T19 0119c29〕
• 性覺妙明 — the nature-awakening is wondrously bright · 本覺明妙 — the original awakening is brightly wondrous 〔T19 0120a03〕: 「汝常不聞如來宣說性覺妙明本覺明妙？」—“Have you not always heard the Tathāgata proclaim that the nature-awakening is wondrously bright and the original awakening is brightly wondrous?” 〔T19 0120a03〕
• 明覺 — bright awakening 〔T19 0120a06〕: 「性覺必明，妄為明覺。」—“The nature-awakening is necessarily bright; falsely it is taken as a bright awakening.” 〔T19 0120a08〕
• 無同異 — neither-same-nor-different 〔T19 0120a10〕: 「無同異中熾然成異」—“within what is neither-same-nor-different, difference blazes forth” 〔T19 0120a10〕
• 風輪 — the wind-wheel 〔T19 0120a15〕 · 金輪 — the metal-wheel 〔T19 0120a16〕 · 水輪 — the water-wheel 〔T19 0120a18〕
• 洲潬 — continents and sandbanks 〔T19 0120a20〕: 「濕為巨海，乾為洲潬。」—“The wet becomes the great ocean, the dry becomes continents and sandbanks.” 〔T19 0120a19〕
• 世界相續 — the continuity of the world 〔T19 0120a24〕: 「交妄發生，遞相為種；以是因緣世界相續。」—“Falsities arising in exchange, each in turn becomes the seed of the other; by these causes and conditions, there is the continuity of the world.” 〔T19 0120a23〕
• 羯囉藍 — kalala · 遏蒱曇 — arbuda 〔T19 0120b01〕
• 胎、卵、濕、化 — mother-born, egg-born, moisture-born, and transformation-born 〔T19 0120b01〕: 「卵唯想生，胎因情有，濕以合感，化以離應。」—“The egg-born arise only from thought, the mother-born exist because of feeling, the moisture-born are stirred through union, and the transformation-born respond through separation.” 〔T19 0120b02〕
• 眾生相續 — the continuity of living beings 〔T19 0120b04〕: 「情、想、合、離更相變易，所有受業逐其飛沈，以是因緣眾生相續。」—“Feeling, thought, union, and separation change into one another in turn; all beings who receive action, according to their action, fly up or sink down; by these causes and conditions, there is the continuity of living beings.” 〔T19 0120b03〕
• 欲貪 — the greed of desire 〔T19 0120b06〕 · 殺貪 — the greed of killing 〔T19 0120b08〕 · 盜貪 — the greed of stealing 〔T19 0120b11〕
• 業果相續 — the continuity of action and result 〔T19 0120b14〕: 「唯殺、盜、婬三為根本，以是因緣業果相續。」—“Only killing, stealing, and lust, these three, are the root; by these causes and conditions, there is the continuity of action and result.” 〔T19 0120b13〕
• 三種相續 — the three kinds of continuity 〔T19 0120b14〕: 「如是三種顛倒相續，皆是覺明明了知性，因了發相，從妄見生。」—“These three kinds of inverted continuity are all awakened brightness, the nature of clear knowing: because of discerning, appearances are sent forth, arising from false seeing.” 〔T19 0120b14〕 Also 「世間、業果、眾生、三種相續」—“the three kinds of continuity—of the world, of action and result, and of living beings” 〔T19 0121b23〕
• 妙空明覺 — the wondrous, empty, bright awakening 〔T19 0120b19〕
• 瞖 — cataract 〔T19 0120b29〕: 「亦如瞖人見空中花，瞖病若除，花於空滅。」—“Again, it is like a man whose eyes have cataracts seeing flowers in the sky; if the cataract is removed, the flowers vanish in the sky.” 〔T19 0120b29〕
• 金鑛 — gold ore 〔T19 0120c06〕
• 空菓 — the fruit of the void 〔T19 0120c20〕: 「猶邀空花結為空菓」—“it is like inviting sky-flowers to bear the fruit of the void” 〔T19 0120c20〕
• 妙覺明心 — the wondrous awakened bright mind 〔T19 0120c21〕: 「觀性元真，唯妙覺明，妙覺明心先非水、火」—“Looking at the nature, it is originally true, only the wondrous awakened brightness; the wondrous awakened bright mind is from the first not water or fire” 〔T19 0120c21〕
• 如來藏隨為色空 — the tathāgatagarbha accordingly becomes form and emptiness 〔T19 0120c29〕: 「而如來藏隨為色空，周遍法界」—“and the tathāgatagarbha accordingly becomes form and becomes emptiness, pervading the dharma-realm” 〔T19 0120c29〕
• 背覺合塵 — turning from awakening to join the dusts 〔T19 0121a02〕: 「眾生迷悶背覺合塵」—“Beings, confused and stupefied, turn from awakening to join the dusts” 〔T19 0121a02〕
• 滅塵合覺 — extinguishing the dusts to join awakening 〔T19 0121a07〕: 「滅塵合覺，故發真如妙覺明性。」—“Extinguishing the dusts to join awakening, it therefore gives rise to the wondrous awakened bright nature of suchness.” 〔T19 0121a07〕
• 檀那 — dāna · 尸羅 — śīla · 毘梨耶 — vīrya · 羼提 — kṣānti · 禪那 — dhyāna · 鉢剌若 — prajñā · 波羅蜜多 — pāramitā 〔T19 0121a13〕: they appear in both the list of ‘neither’ and the list of ‘each and every one’; the vernacular rendering adds the meaning in brackets once.
• 怛闥阿竭 — tathāgata 〔T19 0121a14〕 · 阿羅訶 — arhat · 三耶三菩 — samyak-saṃbuddha 〔T19 0121a15〕 (怛闥阿竭 is a transcription of the same word as 如來).
• 俱非 — neither of them all · 俱即 — each and every one of them 〔T19 0121a16〕: 「以是俱非世出世故」—“because it is neither of them all, worldly or world-transcending” 〔T19 0121a16〕; 「以是即俱世出世故」—“because it is each and every one of them all, worldly and world-transcending” 〔T19 0121a24〕
• 離即、離非，是即、非即 — apart from ‘is,’ apart from ‘is not’; it is ‘is,’ and it is not ‘is’ 〔T19 0121a25〕: 「即如來藏妙明心元，離即、離非，是即、非即。」—“That very tathāgatagarbha, the source of the wondrous bright mind, is apart from ‘is’ and apart from ‘is not’; it is ‘is,’ and it is not ‘is.’” 〔T19 0121a25〕
• 三有 — the three existences 〔T19 0121a26〕
• 寶覺真心 — the jeweled-awakening true mind 〔T19 0121a29〕
• 海印 — the ocean-seal 〔T19 0121b01〕: 「如我按指，海印發光」—“when I press my finger, the ocean-seal emits light” 〔T19 0121b01〕
• 演若達多 — Yajñadatta 〔T19 0121b10〕
• 魑魅 — a mountain-demon 〔T19 0121b11〕
• 歇即菩提 — when it stops, that is bodhi 〔T19 0121b25〕: 「歇即菩提，勝淨明心本周法界，不從人得」—“When it stops, that is bodhi: the supremely pure bright mind originally pervades the dharma-realm and is not got from another” 〔T19 0121b25〕
• 肯綮 — the joints and sinews 〔T19 0121b26〕
• 如意珠 — the wish-fulfilling jewel 〔T19 0121b28〕
• 拘舍梨 — Gośālī 〔T19 0121c10〕: Fascicle Two writes 拘舍離; this fascicle writes 拘舍梨, following the base text.
• 和合性 — the nature of union · 本然性 — the nature of what is originally so 〔T19 0121c24〕: 「猶如世間諸相雜和成一體者，名和合性；非和合者稱本然性。」—“Just as in the world the various appearances mingled and combined into one body are called the nature of union, and what is not in union is called the nature of what is originally so.” 〔T19 0121c23〕
• 無戲論法 — the dharma free of idle disputation 〔T19 0121c26〕: 「本然非然，和合非合，合、然俱離，離、合俱非，此句方名無戲論法。」—“What is originally so is not so, and what is in union is not union; union and so-ness are both left behind, and leaving and union are both negated—only this phrase is called the dharma free of idle disputation.” 〔T19 0121c25〕
• 十二部經 — the twelve divisions of the scriptures 〔T19 0121c27〕
• 阿那含 — anāgāmin 〔T19 0122a02〕 · 精進林 — a forest of vigor 〔T19 0122a03〕
• 性比丘尼 — the bhikṣuṇī Prakṛti · 耶輸陀羅 — Yaśodharā 〔T19 0122a07〕 (性, “nature,” renders the name Prakṛti by its meaning; Yaśodharā is the mother of Rāhula, written 羅睺羅 in the base text and 羅睺 in Zixuan’s restatement, and rendered Rāhula in both forms).
• 無餘涅槃 — nirvāṇa without remainder 〔T19 0122a20〕
• 二決定義 — the two decisive meanings 〔T19 0122a27〕: 「應當先明發覺初心二決定義。」—“should first make clear the two decisive meanings of arousing awakening in the initial mind.” 〔T19 0122a27〕
• 因地發心 — the resolve at the stage of cause · 果地覺 — the awakening at the stage of result 〔T19 0122a29〕: 「應當審觀因地發心，與果地覺為同、為異？」—“you should carefully contemplate whether the resolve at the stage of cause and the awakening at the stage of result are the same or different.” 〔T19 0122a29〕
• 五疊渾濁 — the five layers of turbidity 〔T19 0122b09〕: 「從始入終，五疊渾濁」—“from beginning to end, five layers pile up and form turbidity” 〔T19 0122b08〕
• 劫濁 — the turbidity of the kalpa 〔T19 0122b15〕: 「汝見虛空遍十方界，空見不分。有空無體，有見無覺，相織妄成；是第一重名為劫濁。」—“You see empty space pervading the realms of the ten directions, space and seeing undivided. There is space without substance, and seeing without awareness; the two weave together and are falsely formed; this is the first layer, named the turbidity of the kalpa.” 〔T19 0122b13〕
• 見濁 — the turbidity of views 〔T19 0122b17〕: 「汝身現摶四大為體，見、聞、覺、知壅令留礙，水、火、風、土旋令覺知，相織妄成；是第二重名為見濁。」—“Your body now grasps the four elements as its substance; seeing, hearing, feeling, and knowing are blocked and made obstructive; water, fire, wind, and earth are revolved into awareness and knowing; they weave together and are falsely formed; this is the second layer, named the turbidity of views.” 〔T19 0122b15〕
• 煩惱濁 — the turbidity of afflictions 〔T19 0122b19〕: 「又汝心中憶識誦習，性發知見，容現六塵，離塵無相，離覺無性，相織妄成；是第三重名煩惱濁。」—“Further, in your mind, remembering, recognizing, reciting, and practicing, the nature gives forth knowing and seeing and admits the appearance of the six dusts; apart from the dusts there are no appearances, and apart from awareness there is no nature; they weave together and are falsely formed; this is the third layer, named the turbidity of afflictions.” 〔T19 0122b17〕
• 眾生濁 — the turbidity of living beings 〔T19 0122b21〕: 「又汝朝夕生滅不停，知見每欲留於世間，業運每常遷於國土，相織妄成；是第四重名眾生濁。」—“Further, you arise and perish morning and evening without stopping; knowing and seeing constantly wish to remain in the world, while the turning of action constantly shifts you from land to land; they weave together and are falsely formed; this is the fourth layer, named the turbidity of living beings.” 〔T19 0122b19〕
• 命濁 — the turbidity of life 〔T19 0122b24〕: 「汝等見聞元無異性，眾塵隔越，無狀異生，性中相知，用中相背，同異失準，相織妄成；是第五重名為命濁。」—“Your seeing and hearing originally have no different natures; separated by the many dusts, they give rise without cause to difference; in nature they know each other, in function they oppose each other; sameness and difference lose their standard; they weave together and are falsely formed; this is the fifth layer, named the turbidity of life.” 〔T19 0122b21〕
• 因地心 — the mind at the stage of cause 〔T19 0122b27〕: 「得元明覺無生滅性，為因地心」—“obtain the original bright awakening’s nature without arising or perishing as the mind at the stage of cause” 〔T19 0122b26〕
• 客塵煩惱 — the guest-dust afflictions 〔T19 0122b29〕 · 根本無明 — fundamental ignorance 〔T19 0122c01〕: 「清水現前，名為初伏客塵煩惱。去泥純水，名為永斷根本無明。」—“The clear water appears before you; this is named first subduing the guest-dust afflictions. Removing the mud and leaving only pure water is named forever cutting off fundamental ignorance.” 〔T19 0122b29〕
• 發業潤生 — giving rise to action and moistening birth 〔T19 0122c05〕
• 六為賊媒 — the six are the thieves’ go-betweens 〔T19 0122c10〕: 「六為賊媒，自劫家寶」—“these six are the thieves’ go-betweens, robbing the treasures of their own house” 〔T19 0122c10〕
• 眾生世界 — the world of living beings 〔T19 0122c11〕: 「云何名為眾生世界？世為遷流，界為方位。」—“What is called the world of living beings? ‘World’ is flowing passage, and ‘realm’ is direction and position.” 〔T19 0122c12〕
• 千二百功德 — twelve hundred merits 〔T19 0122c20〕: 「六根之中，各各功德有千二百。」—“within the six faculties each has twelve hundred merits.” 〔T19 0122c20〕
• 六受用根 — the six faculties of reception and use 〔T19 0123a06〕
• 六湛圓明 — the six, profound, perfectly bright 〔T19 0123a09〕
• 一門深入 — enter deeply by one gate 〔T19 0123a13〕: 「令汝但於一門深入，入一無妄，彼六知根一時清淨。」—“so that you need only enter deeply by one gate; entering the one, without falsity, those six knowing faculties are at once purified.” 〔T19 0123a13〕
• 須陀洹 — srota-āpanna 〔T19 0123a17〕 · 見所斷 — what is cut off by seeing 〔T19 0123a18〕 · 修所斷 — what is cut off by cultivation 〔T19 0123a19〕 · 分劑頭數 — the divisions and number 〔T19 0123a20〕
• 粘湛 — adhering to the profound 〔T19 0123b03〕
• 清淨四大 — the pure four elements 〔T19 0123b04〕: 「根元目為清淨四大」—“the faculty in its origin is called the pure four elements” 〔T19 0123b04〕
• 六根互相為用 — the six faculties function for one another 〔T19 0123b28〕: 「明不循根，寄根明發，由是六根互相為用。」—“the brightness does not follow the faculty, but lodging in the faculty the brightness comes forth; from this the six faculties function for one another.” 〔T19 0123b28〕
• 跋難陀龍 — the dragon Upananda · 殑伽神女 — the goddess of the Gaṅgā 〔T19 0123c01〕 · 驕梵鉢提 — Gavāṃpati 〔T19 0123c02〕
• 滅盡定 — the samādhi of cessation · 摩訶迦葉 — Mahākāśyapa 〔T19 0123c04〕
• 無上知覺 — unsurpassed knowing-awareness 〔T19 0123c07〕
• 七常住果 — the seven permanently abiding fruits 〔T19 0123c20〕: including 菴摩羅識 — the amala-consciousness · 空如來藏 — the empty tathāgatagarbha · 大圓鏡智 — the great perfect mirror wisdom 〔T19 0123c15〕; 「菩提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡智，是七種名稱謂雖別，清淨圓滿體性堅凝，如金剛王常住不壞。」—“Bodhi, nirvāṇa, suchness, buddha-nature, the amala-consciousness, the empty tathāgatagarbha, and the great perfect mirror wisdom—these seven names, though their designations differ, are pure and perfect, their substance and nature firm and congealed, permanently abiding and indestructible like the Vajra King.” 〔T19 0123c14〕
• 金剛王 — the Vajra King 〔T19 0123c17〕
• 湛精圓常 — profound, essential, perfect, and permanent 〔T19 0123c23〕
• 擊鍾 — striking the bell 〔T19 0123c28〕
• 聞性 — the nature of hearing 〔T19 0124a16〕: 「若實無聞，聞性已滅同于枯木」—“If there were truly no hearing, the nature of hearing would already have perished, the same as a withered tree” 〔T19 0124a16〕
• 性淨妙常 — the nature pure, wondrous, and permanent 〔T19 0124b01〕
• 真常 — true permanence 〔T19 0121b06〕: 「若棄生滅，守於真常，常光現前」—“If one casts aside arising and perishing and guards true permanence, the permanent light appears before one” 〔T19 0124b02〕
• 法眼 — the dharma-eye 〔T19 0124b04〕

VII. Similes and Rhetoric

The deaf man listening for a mosquito: 「猶如聾人逾百步外聆於蚊蚋」—“like a deaf man a hundred paces away listening for a mosquito” 〔T19 0119c11〕

The confused man taking south for north: 「譬如迷人，於一聚落惑南為北」—“It is like a man who has lost his way and, in a village, takes south for north” 〔T19 0120b21〕

The sky-flowers of the man with cataracts: 「亦如瞖人見空中花」—“Again, it is like a man whose eyes have cataracts seeing flowers in the sky” 〔T19 0120b29〕

Gold ore and pure gold · wood becoming ash: 「又如金鑛雜於精金，其金一純，更不成雜；如木成灰，不重為木」—“Again, it is like gold ore mixed with pure gold: once the gold is pure, it does not become mixed again; as when wood becomes ash, it does not become wood again” 〔T19 0120c06〕

Great empty space does not refuse the appearances: 「譬如虛空體非群相，而不拒彼諸相發揮。」—“It is like empty space, whose substance is not any of the many appearances, and yet which does not refuse those appearances their display.” 〔T19 0120c11〕 Its seven appearances: 「彼太虛空，日照則明，雲屯則暗，風搖則動，霽澄則清，氣凝則濁，土積成霾，水澄成映。」—“That great empty space is bright when the sun shines, dark when clouds gather, moving when the wind stirs, clear when the sky clears after rain, turbid when vapors congeal, hazy when earth accumulates, and reflecting when water is still.” 〔T19 0120c13〕

The sun’s reflection in the water: 「如一水中現於日影，兩人同觀水中之日，東西各行，則各有日隨二人去」—“It is like the reflection of the sun appearing in one body of water: two people look together at the sun in the water and go off east and west, and then each has a sun following the two people as they go” 〔T19 0120c25〕

The qin, the se, the konghou, and the pipa: 「譬如琴、瑟、箜篌、琵琶，雖有妙音，若無妙指終不能發。」—“It is like the qin, the se, the konghou, and the pipa: although they have wondrous sounds, without wondrous fingers they can never sound them forth.” 〔T19 0121a28〕

Pressing the finger, the ocean-seal: 「如我按指，海印發光；汝暫舉心，塵勞先起」—“when I press my finger, the ocean-seal emits light; when you raise your mind for a moment, the toils of the dusts arise first” 〔T19 0121b01〕

Yajñadatta looking at his face: 「室羅城中演若達多，忽於晨朝以鏡照面」—“Yajñadatta in the city of Śrāvastī, who suddenly one morning looked at his face in a mirror” 〔T19 0121b09〕

Telling of a dream on waking: 「得菩提者，如寤時人、說夢中事」—“One who has attained bodhi is like a man awake telling of things in a dream” 〔T19 0121b19〕

The wish-fulfilling jewel in the garment: 「譬如有人，於自衣中、繫如意珠，不自覺知」—“It is like a man who has a wish-fulfilling jewel tied within his own garment and does not know it himself” 〔T19 0121b28〕

The traveler and the splendid house: 「我今猶如旅泊之人，忽蒙天王賜以華屋。」—“I am now like a traveler lodging on the road who suddenly receives from a heavenly king the gift of a splendid house.” 〔T19 0122a17〕

Dust thrown into clear water: 「譬如清水清潔本然；即彼塵土灰沙之倫，本質留礙」—“It is like clear water, pure and clean as it originally is; and that dust, earth, ash, sand, and the like are by nature obstructive” 〔T19 0122b09〕; below, the five turbidities all conclude alike with ‘they weave together and are falsely formed; this is the Nth layer, named the turbidity of X’ (VI).

Clarifying turbid water in a pure vessel: 「如澄濁水貯於淨器，靜深不動，沙土自沈，清水現前」—“It is like clarifying turbid water: store it in a pure vessel, still and deep, unmoving; the sand and earth sink of themselves and the clear water appears before you” 〔T19 0122b28〕

Those who untie knots: 「汝觀世間解結之人，不見所結，云何知解？」—“Look at those in the world who untie knots: if they do not see where it is knotted, how will they know how to untie it?” 〔T19 0122c08〕

The six are the thieves’ go-betweens: 「六為賊媒，自劫家寶」—“these six are the thieves’ go-betweens, robbing the treasures of their own house” 〔T19 0122c10〕

Three fours and four threes: 「三四、四三，宛轉十二；流變三疊，一、十、百、千。」—“three fours and four threes, turning around, make twelve; flowing and changing in three layers—one, ten, hundred, thousand.” 〔T19 0122c18〕

The merits of the six faculties: the six faculties each conclude alike with ‘you should know that the X faculty has only, or is complete with, so many merits’:

The great empty space mixed among many vessels: 「如太虛空參合群器，由器形異名之異空，除器觀空說空為一。」—“It is like the great empty space mixed among many vessels: because the shapes of the vessels differ, it is named different spaces; remove the vessels and look at space, and space is said to be one.” 〔T19 0123a28〕

Similes for the shapes of the six faculties: the six faculties each begin alike with ‘because of the two kinds of appearances, X and Y, Z-ing each other, within the wondrous perfection, adhering to the profound, W arises,’ and each has one simile for its shape:

The examples of the six persons whose faculties function for one another: 「阿那律陀無目而見；跋難陀龍無耳而聽；殑伽神女非鼻聞香；驕梵鉢提異舌知味」—“Aniruddha sees without eyes; the dragon Upananda hears without ears; the goddess of the Gaṅgā smells scents without a nose; Gavāṃpati knows taste with an unusual tongue” 〔T19 0123b29〕; 「舜若多神無身有觸，如來光中映令暫現，既為風質，其體元無」—“the spirit Śūnyatā has touch without a body—illumined within the Tathāgata’s light, it is made to appear for a moment, but being of the substance of wind, its body is originally nonexistent” 〔T19 0123c02〕; 「摩訶迦葉，久滅意根，圓明了知不因心念」—“Mahākāśyapa … has long since extinguished the mind-faculty, yet knows with perfect brightness, not by way of the mind’s thought” 〔T19 0123c04〕

Ice melted by hot water: 「如湯銷氷，應念化成無上知覺」—“like ice melted by hot water, transformed in response to thought into unsurpassed knowing-awareness” 〔T19 0123c07〕

Suddenly closing the eyes and feeling along the body: 「如彼世人聚見於眼，若令急合，暗相現前。」—“It is like a person of the world who gathers his seeing in his eyes: if he suddenly closes his eyes, the appearance of darkness appears before him.” 〔T19 0123c08〕

Striking the bell: 「即時如來勅羅睺羅擊鍾一聲」—“At once the Tathāgata commanded Rāhula to strike the bell once” 〔T19 0123c27〕; below come three rounds asking about hearing and three rounds asking about sound, each concluded with one question, and the Buddha rebukes it as equivocation.

The sound sleeper hearing the pounding and hulling: 「如重睡人眠熟床枕，其家有人於彼睡時擣練、舂米」—“It is like a person sound asleep on his bed and pillow; while he sleeps, someone in his household pounds silk or hulls rice” 〔T19 0124a22〕

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 refuting Pūrṇa’s clinging to appearances in challenging the nature and disclosing the tathāgatagarbha, resolving the particular doubts, Ānanda understanding and asking for the practice, the Tathāgata setting forth cultivation and realization at length, and separately refuting the doubt (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

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

• 〔T19 0119c21〕 The character 𣣋 in 「不相𣣋滅」—“without encroaching upon and destroying each other”: the base text reads 𣣋; the Song, Yuan, and Ming recensions read 陵; the glyph printed in the Taishō first printing differs from this.
• 〔T19 0119c22〕 The character 唯 in 「唯願如來」—“I only ask that the Tathāgata”: the base text reads 唯, and the Korean and Song recensions read the same; the Taishō first printing reads 惟.
• 〔T19 0120a07〕 The character 所 in 「則無所明」—“then there is nothing that is brightened”: the base text reads 所, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing and the Korean recension read 無.
• 〔T19 0120a18〕 The character 蒸 in 「火光上蒸」—“the light of fire steams upward”: the base text reads 蒸; the Ming recension reads 烝.
• 〔T19 0120b01〕 The character 囉 in 「羯囉藍」—“kalala”: the base text reads 囉; the Song, Yuan, and Ming recensions read 羅.
• 〔T19 0120b11〕 The characters 汝債 in 「我還汝債」—“I repay you a debt”: the base text reads 汝債, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing and the Korean recension read 債汝.
• 〔T19 0120b22〕 The character 所 in 「因悟所出」—“does it come out because of awakening”: the base text reads 所; the Ming recension reads 而.
• 〔T19 0120b29〕 The character 花 in 「見空中花」—“seeing flowers in the sky”: the base text reads 花, and the Korean recension reads the same; the Taishō first printing reads 華.
• 〔T19 0120c10〕 The character 𣣋 in 「不相𣣋滅」—“without encroaching upon and destroying each other”: the base text reads 𣣋; the glyph printed in the Taishō first printing differs from this.
• 〔T19 0120c20〕 The character 菓 in 「結為空菓」—“to bear the fruit of the void”: the base text reads 菓, and the Korean recension reads the same; the Taishō first printing reads 果.
• 〔T19 0120c21〕 The character 𣣋 in 「相𣣋滅義」—“the principle of their encroaching upon and destroying each other”: the base text reads 𣣋; the glyph printed in the Taishō first printing differs from this.
• 〔T19 0121a14〕 The character 鉢 in 「非鉢剌若」—“not prajñā”: the base text reads 鉢; the Song, Yuan, and Ming recensions read 般.
• 〔T19 0121a22〕 The character 鉢 in 「即鉢剌若」—“is prajñā”: the base text reads 鉢; the Yuan and Ming recensions read 般.
• 〔T19 0121a24〕 The characters 即俱 in 「以是即俱世出世故」—“because it is each and every one of them all, worldly and world-transcending”: the base text reads 即俱; the Song, Yuan, and Ming recensions read 俱即.
• 〔T19 0121c08〕 The character 犍 in 「大目犍連」—“Mahāmaudgalyāyana”: the base text reads 犍; the Song recension reads 揵.
• 〔T19 0121c11〕 The character 唯 in 「唯垂大悲」—“I only ask that you bestow your great compassion”: the base text reads 唯, and the Korean and Song recensions read the same; the Taishō first printing reads 惟.
• 〔T19 0122a01〕 The character 薰 in 「多聞薰習」—“the perfuming of this learning”: the base text reads 薰, and the Korean recension reads the same; the Taishō first printing reads 熏.
• 〔T19 0122a02〕 The character 須 in 「須待我」—“had to wait for my”: the base text reads 須, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 因.
• 〔T19 0122a06〕 The character 銷 in 「銷其愛欲」—“her desire of love was dissolved”: the base text reads 銷, and the Korean recension reads the same; the Taishō first printing reads 鎖.
• 〔T19 0122a07〕 The character 羅 in 「羅睺羅母」—“the mother of Rāhula”: the base text has this 羅; the Song, Yuan, and Ming recensions lack it.
• 〔T19 0122a18〕 The character 以 in 「賜以華屋」—“the gift of a splendid house”: the base text reads 以; the Song, Yuan, and Ming recensions read 與.
• 〔T19 0122a19〕 The character 畢 in 「畢獲」—“in the end obtain”: the base text reads 畢, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing and the Korean recension read 必.
• 〔T19 0122a25〕 The character 提 in 「提心，開無上乘」—“… mind, opened up the … of the unsurpassed vehicle”: the base text reads 提, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 薩.
• 〔T19 0122b12〕 The character 汩 in 「容貌汩然」—“its appearance becomes murky and disordered”: the base text reads 汩; the Taishō first printing reads 汨.
• 〔T19 0122b12〕 The character 名 in 「名之為濁」—“this is named turbidity”: the base text reads 名, and the Korean recension and the Qisha Canon read the same; the Taishō first printing reads 明.
• 〔T19 0122b16〕 The character 壅 in 「壅令留礙」—“are blocked and made obstructive”: the base text reads 壅; the Korean recension reads 擁.
• 〔T19 0122b26〕 The character 伏 in 「伏還元覺」—“subdue it and return to the original awakening”: the base text reads 伏; the Ming recension reads 復.
• 〔T19 0122b28〕 The character 淨 in 「貯於淨器」—“store it in a pure vessel”: the base text reads 淨; the Song, Yuan, and Ming recensions read 靜.
• 〔T19 0122c09〕 The character 隳 in 「被汝隳裂」—“being torn apart by you”: the base text reads 隳, and the Korean recension reads the same; the Taishō first printing reads 墮.
• 〔T19 0122c09〕 The characters 相形 in 「空無相形」—“space has no appearance or form”: the base text reads 相形; the Song, Yuan, and Ming recensions read 形相.
• 〔T19 0122c15〕 The characters 方位 in 「方位有十」—“the directions are ten”: the base text reads 方位, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 位方.
• 〔T19 0122c22〕 The character 傍 in 「左、右傍觀」—“looking sideways to left and right”: the base text reads 傍; the Ming recension reads 旁.
• 〔T19 0122c24〕 The character 靜 in 「靜無邊際」—“in stillness it is without boundary”: the base text reads 靜, and the Korean recension reads the same; the Taishō first printing reads 諍.
• 〔T19 0122c26〕 The character 鼻 in 「驗於鼻根」—“examining the nose-faculty”: the base text reads 鼻, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 耳.
• 〔T19 0123a01〕 The character 身 in 「驗於身」—“examining the body”: the base text reads 身, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 舌.
• 〔T19 0123a03〕 The character 惟 in 「惟聖與凡」—“whether sagely or ordinary”: the base text reads 惟; the Song recension reads 唯.
• 〔T19 0123a20〕 The character 劑 in 「滅分劑頭數」—“… perishing, the divisions and number”: the base text reads 劑; the Ming recension reads 齊.
• 〔T19 0123b03〕 The character 粘 in 「粘湛發見」—“adhering to the profound, seeing arises”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b06〕 The character 粘 in 「粘湛發聽」—“adhering to the profound, hearing arises”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b09〕 The character 粘 in 「粘湛發嗅」—“adhering to the profound, smelling arises”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b12〕 The character 粘 in 「粘湛發嘗」—“adhering to the profound, tasting arises”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b15〕 The character 粘 in 「粘湛發覺」—“adhering to the profound, feeling arises”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b15〕 The character 搏 in 「搏觸成根」—“grasping touch, it forms the faculty”: the base text reads 搏; the Qisha Canon, the Palace edition, and the Jiaxing Canon read 摶.
• 〔T19 0123b18〕 The character 粘 in 「粘湛發知」—“adhering to the profound, knowing arises”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b18〕 The character 覽 in 「覽法成根」—“surveying dharmas, it forms the faculty”: the base text reads 覽; the Ming recension reads 攬.
• 〔T19 0123b21〕 The character 粘 in 「粘妄發光」—“they adhere to falsity and give forth light”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b25〕 The characters 暗明 in 「生滅、暗明」—“arising and perishing, darkness and brightness”: the base text reads 暗明; the Song, Yuan, and Ming recensions read 明暗.
• 〔T19 0123b26〕 The character 粘 in 「脫粘內伏」—“free it from adhesion and subdue it inwardly”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123b27〕 The character 粘 in 「諸餘五粘」—“the other five adhesions”: the base text reads 粘; the Song, Yuan, and Ming recensions read 黏.
• 〔T19 0123c03〕 The character 有 in 「無身有觸」—“has touch without a body”: the base text reads 有; the Song, Yuan, and Ming recensions read 覺.
• 〔T19 0123c10〕 The character 辯 in 「頭足一辯」—“distinguishes head and feet one by one”: the base text reads 辯; the Song, Yuan, and Ming recensions read 辨.
• 〔T19 0123c17〕 The characters 暗明 in 「離於暗明」—“apart from darkness and brightness”: the base text reads 暗明; the Song, Yuan, and Ming recensions read 明暗.
• 〔T19 0123c24〕 The character 唯 in 「唯垂大慈」—“I only ask that you bestow your great compassion”: the base text reads 唯, and the Korean and Song recensions read the same; the Taishō first printing reads 惟.
• 〔T19 0124a06〕 The characters 大眾俱言 in 「阿難、大眾俱言」—“Ānanda and the great assembly all said”: the base text reads 大眾俱言, and the Qisha Canon reads the same; the Taishō first printing reads 言, and the Song, Yuan, and Ming recensions read 大眾俱言有.
• 〔T19 0124a06〕 The character 有 in 「有聲」—“There is sound”: the base text has this character, and the Qisha Canon reads the same; the Taishō first printing lacks it.
• 〔T19 0124a14〕 The character 惟 in 「惟聞與聲」—“only, about hearing and sound”: the base text reads 惟; the Song recension reads 唯.
• 〔T19 0124a24〕 The character 復 in 「或復撞鍾」—“or the striking of a bell”: the base text reads 復; the Yuan and Ming recensions read 為.
• 〔T19 0124b03〕 The characters 塵根 in 「塵根、識心」—“the dusts and faculties and the cognizing mind”: the base text reads 塵根; the Song, Yuan, and Ming recensions read 根塵.

The fascicle title and the attribution: in this fascicle the Taishō text has no collation notes on the fascicle title, the interlinear note on its other name, or the single line of the attribution.

Character forms: the only rare character in this fascicle is 「𣣋」, seen three times (〔T19 0119c21〕, 〔T19 0120c10〕, 〔T19 0120c21〕), recorded as in the base text. 「呪」, 「鍾」, 「倐」, 「瞖」, 「潬」, 「惓」, 「囉」, 「蒱」, 「菓」, 「氷」, 「于」, 「秖」, and 「粘」 are all recorded as in the base text.

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

① This fascicle has eighty-one head-notes and collation notes in all: thirty-three Taishō head-notes, thirty-three [CBETA collation] notes corresponding to them, and fifteen further [CBETA collation] notes (two of them remarks). 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.