楞嚴經 卷第五・六解一亡The Śūraṅgama Sūtra · Fascicle Five: Six Knots Untied, the One Gone

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 Five carries on the meaning of Fascicle Four, the two determinations and the knotting and untying of the six faculties, running from the fascicle title to the closing title of the fascicle; the next fascicle begins anew. Zixuan judges the passage from Ānanda’s question about the origin of knotting and untying onward as one major heading: 「二、解結同體疑」—“Second, the doubt that knot and untying share one substance” 〔T39n1799 0891a05〕 Following Zixuan’s outline this fascicle is divided into fourteen sections; the higher-level headings follow Zixuan word for word:

Section 1 joins Zixuan’s 「一、阿難伸請」—“First, Ānanda’s request” 〔T39n1799 0891a05〕 and 「二、請示結解」—“Second, asking to be shown knotting and untying” 〔T39n1799 0891a21〕 into one section, with the fascicle title and the attribution at its head; asking to be shown knotting and untying begins at 「唯願大慈哀愍淪溺」—“I only ask that the greatly compassionate one have pity on us who are sunk and drowning” 〔T19 0124b18〕. Section 2 joins 「二、如來廣演」—“Second, the Tathāgata expounds at length” 〔T39n1799 0891a28〕 and 「四、阿難再請」—“Fourth, Ānanda asks again” 〔T39n1799 0891c02〕; Ānanda’s asking again begins at 「阿難雖聞如是法音」—“Although Ānanda heard such a Dharma-voice” 〔T19 0124c04〕. Section 3 is the prose of 「五、佛為釋通」—“Fifth, the Buddha explains it” 〔T39n1799 0891c07〕, beginning at 「根、塵同源，縛、脫無二」—“Faculty and dust share one source; bondage and release are not two” 〔T19 0124c06〕; Section 4 is 「二、偈頌」—“Second, the verses” 〔T39n1799 0892a12〕 beneath it, with the sentence introducing the verse, 「爾時，世尊欲重宣此義，而說偈言」—“At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse” 〔T19 0124c10〕, at its head. Section 5 is the beginning of 「三、六解一亡疑」—“Third, the doubt about the six untied and the one gone” 〔T39n1799 0893c10〕, beginning at 「於是阿難及諸大眾，聞佛如來無上慈誨」—“Then Ānanda and the great assembly, having heard the unsurpassed compassionate teaching of the Buddha Tathāgata” 〔T19 0125a01〕. Section 6 is the beginning of 「二、舉事廣明」—“Second, showing at length by a deed” 〔T39n1799 0893c25〕, beginning at 「即時如來於師子座」—“At that time the Tathāgata, on the lion seat” 〔T19 0125a07〕; Sections 7 and 8 are 「二、正示六解一亡」—“Second, directly showing the six untied and the one gone” 〔T39n1799 0894b04〕 and 「三、却辨解結次第」—“Third, then discerning the order of untying the knots” 〔T39n1799 0894b24〕 beneath it, beginning respectively at 「汝必嫌此六結不成」—“You must dislike that these six knots do not make one” 〔T19 0125a29〕 and 「此勞同結，云何解除？」—“This appearance of toil is like a knot; how is it to be removed?” 〔T19 0125b08〕. Section 9 is, under 「三、廣引修證」—“Third, citing cultivation and realization at length” 〔T39n1799 0895b05〕, 「一、阿難請問圓根」—“First, Ānanda asks about the perfectly penetrating faculty” 〔T39n1799 0895b05〕, beginning at 「阿難及諸大眾蒙佛開示」—“Ānanda and the great assembly, having received the Buddha’s instruction” 〔T19 0125b27〕; Section 10 is 「二、如來詢諸聖眾」—“Second, the Tathāgata questions the assembly of sages” 〔T39n1799 0895c02〕, beginning at 「爾時，世尊普告眾中諸大菩薩及諸漏盡大阿羅漢」—“At that time the World-Honored One addressed universally the great bodhisattvas in the assembly and the great arhats whose outflows were exhausted” 〔T19 0125c07〕. Section 11 joins 「三、諸聖各說證門」—“Third, the sages each tell their gate of realization” 〔T39n1799 0895c10〕 and 「一、滅塵合覺證」—“First, realization by extinguishing the dusts and joining awakening” 〔T39n1799 0895c10〕 beneath it, beginning at 「憍陳那五比丘即從座起」—“Kauṇḍinya, with the five bhikṣus, rose from his seat” 〔T19 0125c11〕; Sections 12, 13, and 14 are 「二、旋根歸性證」—“Second, realization by turning the faculties back to the nature” 〔T39n1799 0897b05〕, 「三、湛識循源證」—“Third, realization by following the profound consciousness to its source” 〔T39n1799 0898b25〕, and 「四、復大同本證」—“Fourth, realization by returning the elements to their common origin” 〔T39n1799 0900a16〕, beginning respectively at 「阿那律陀即從座起」—“Aniruddha rose from his seat” 〔T19 0126a27〕, 「舍利弗即從座起」—“Śāriputra rose from his seat” 〔T19 0126c06〕, and 「烏芻瑟摩於如來前」—“Ucchuṣma, before the Tathāgata” 〔T19 0127a26〕. Zixuan has a concluding remark on each of the first three realizations: 「已上六人依塵開悟」—“The six persons above awakened by way of the dusts” 〔T39n1799 0897a27〕, 「已上五人依根證入畢」—“The five persons above have finished realizing entry by way of the faculties” 〔T39n1799 0898b25〕, and 「已上六人依識悟入竟」—“The six persons above have finished awakening and entering by way of consciousness” 〔T39n1799 0900a15〕; for the fourth realization, at the end of the passage on Mahāsthāmaprāpta, he says: 「此即於根大性而悟入也」—“This is awakening and entering by the nature of the element of the faculties” 〔T39n1799 0902c26〕.

Speakers: in Section 1 Ānanda makes the request: 「阿難白佛言」—“Ānanda said to the Buddha” 〔T19 0124b14〕; what follows, 「作是語已，普及大眾五體投地」—“Having said this, Ānanda together with the great assembly cast their five limbs to the ground” 〔T19 0124b20〕, is the compilers’ narration. In Section 2 the World-Honored One 「以閻浮檀紫金光手摩阿難頂」—“stroked the crown of Ānanda’s head with his hand of jambūnada purple-gold light” 〔T19 0124b24〕, the jeweled light of the tathāgatas of the ten directions, as many as fine dust-motes, pours upon the crown, and Ānanda and the great assembly 「俱聞十方微塵如來異口同音告阿難言」—“together heard the tathāgatas of the ten directions, as many as fine dust-motes, with different mouths and one voice, say to Ānanda” 〔T19 0124b29〕; from 「善哉！阿難！」—“Excellent, Ānanda!” 〔T19 0124c01〕 to 「亦汝六根更非他物」—“it too is your six faculties, and nothing else” are the words of the tathāgatas of the ten directions in one voice; Ānanda, 「心猶未明，稽首白佛」—“his mind still not clear, bowed his head and said to the Buddha” 〔T19 0124c04〕, and asks again. In Section 3, 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0124c06〕 opens the prose; in Section 4 the speaker of the verse is the Buddha. In Section 5 Ānanda and the great assembly receive the verse; 「阿難合掌、頂禮白佛」—“Ānanda joined his palms, bowed his head, and said to the Buddha” 〔T19 0125a03〕, asking about what 「心猶未達六解一亡舒結倫次」—“my mind has still not understood: the six knots untied and the one gone, and the order of loosening the knots” 〔T19 0125a04〕. Sections 6 to 8, the passage of tying the kerchief, have the Buddha asking and Ānanda (or Ānanda and the great assembly) answering, twenty-four turns in all: thirteen turns by the Buddha, eleven by Ānanda and the great assembly; the first turn is 「示阿難言：」—“He showed it to Ānanda and asked:” 〔T19 0125a09〕, the second 「阿難、大眾俱白佛言」—“Ānanda and the assembly said to the Buddha” 〔T19 0125a09〕; the four turns 「不也，世尊！六結若存」—“No, World-Honored One! If the six knots remain” 〔T19 0125a25〕, 「不也，世尊！」—“No, World-Honored One!” 〔T19 0125b10〕, 「不也，世尊！」—“No, World-Honored One!” 〔T19 0125b11〕, and 「不也，世尊！」—“No, World-Honored One!” 〔T19 0125b21〕 do not name the speaker, and all are Ānanda answering the Buddha’s questions; the last of them answers the Buddha’s 「同時解縈得同除不？」—“untying their windings all at once, can they be removed together?” 〔T19 0125b21〕. In Section 9 Ānanda and the great assembly 「一時合掌、頂禮雙足而白佛言」—“at one time joined their palms, bowed their heads at the Buddha’s two feet, and said to the Buddha” 〔T19 0125b28〕, asking for the root faculty of perfect penetration. In Section 10 the Buddha addresses universally the great bodhisattvas and the great arhats whose outflows were exhausted, asking which was perfectly penetrating. In Sections 11 to 14 the twenty-four sages each give their own account; the opening phrase is always 「即從座起，頂禮佛足而白佛言」—“rose from his seat, bowed his head at the Buddha’s feet, and said to the Buddha” 〔T19 0125c11〕, except that Ucchuṣma has 「於如來前，合掌頂禮佛之雙足而白佛言」—“before the Tathāgata, joined his palms, bowed his head at the Buddha’s two feet, and said to the Buddha” 〔T19 0127a26〕; the listener in every case is the Buddha. Where the sages’ accounts bring in the Buddha’s words, as in Fragrant Adornment’s 「我聞如來教我諦觀諸有為相」—“I heard the Tathāgata teach me to contemplate carefully all conditioned appearances” 〔T19 0125c22〕, Earth-Holder’s 「毘舍如來摩頂謂我」—“The Tathāgata Viśva stroked my crown and said to me” 〔T19 0127b15〕, and Mahāsthāmaprāpta’s 「彼佛教我念佛三昧」—“That buddha taught me the samādhi of recollecting the Buddha” 〔T19 0128a24〕, these are all relayed within the sages’ own accounts.

The twenty-four sages: the twenty-four sages of Sections 11 to 14; the sages’ names in the opening phrases and the lines marking what they realized are given word for word below; the six sages of the six dusts conclude with ‘is supreme,’ and the other eighteen sages conclude with ‘this is foremost’:

In this fascicle the sages who tell of perfect penetration end, at twenty-four, with Mahāsthāmaprāpta; the perfect penetration of Avalokiteśvara is in the next fascicle.

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五〔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 Five [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0124b09〕.

The single line of the translator’s attribution, word for word: 「唐天竺沙門般剌蜜諦譯」—“Translated by the śramaṇa Pramiti of India, of the Tang.” 〔T19 0124b13〕. 「般剌蜜諦」—“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五」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Five” 〔T19 0128b07〕.

This fascicle has one verse of eighteen lines, from 「真性有為空，緣生故、如幻」—“In the true nature the conditioned is empty; because it arises from conditions, it is illusion-like” 〔T19 0124c12〕 to 「十方薄伽梵，一路涅槃門」—“of all the bhagavāns of the ten directions, the one road, the gate of nirvāṇa” 〔T19 0124c29〕; this fascicle has no dhāraṇī. The main text of Fascicle Five, together with the fascicle title, the attribution, and the closing title, totals five thousand four hundred and eighty-eight 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 3: Zixuan cites the Prajñā: 「若見諸相非相，即見如來。」—“If one sees all appearances as non-appearances, one sees the Tathāgata.” 〔T39n1799 0892a10〕
• Section 4: Explaining the inference in the verse, Zixuan says: 「由此二量三支無闕，標揀分明，無諸過非，《掌珍論》中取為善立。」—“Because in these two inferences the three members are without lack, what is stated and what is distinguished are clear, and they are free of all faults, the Jewel in the Hand Treatise takes such inferences as well established.” 〔T39n1799 0892b10〕 He cites the Middle Treatise: 「若法為待成，是法還成待，今則無因待，亦無所成法。」—“If a dharma is established by dependence, this dharma in turn establishes what it depends on; now there is no cause to depend on, and no dharma that is established.” 〔T39n1799 0892b16〕 He cites the Awakening of Faith: 「言真如者亦無有相，謂言說之極，因言遣言」—“What is called suchness also has no mark; it is the limit of speech, using words to dispel words” 〔T39n1799 0892b28〕 He cites Master Zhao: 「有既不有，則無無矣。」—“Since existence does not exist, there is no nonexistence either.” 〔T39n1799 0892c20〕 He cites the Awakening of Faith: 「無明熏習所起識者，非凡夫能知，亦非二乘智慧所覺。」—“The consciousness arising from the perfuming of ignorance is not something ordinary people can know, nor something the wisdom of the two vehicles awakens to.” 〔T39n1799 0893a12〕 He also cites it: 「謂不生滅與生滅和合，非一非異，名為阿梨耶識。」—“That is, what neither arises nor perishes joins with what arises and perishes, neither one nor different; this is called the ālaya consciousness.” 〔T39n1799 0893a18〕 He cites the Saṃdhinirmocana Sūtra: 「阿陀那識甚微細，一切種子成暴流，我於凡愚不開演，恐彼分別執為我。」—“The ādāna consciousness is extremely subtle; all its seeds become a torrent; to the ordinary and foolish I do not expound it, fearing they would discriminate it and cling to it as a self.” 〔T39n1799 0893a22〕 He also says: 「若佛如來已離業識，無自他相見，如《起信》說。」—“As for the Buddha Tathāgata, who is already free of the consciousness of action, there is no seeing of the appearances of self and other, as the Awakening of Faith says.” 〔T39n1799 0893a26〕 He cites the Awakening of Faith: 「三界虛偽，唯心所作。」—“The three realms are false and unreal, made by mind alone.” 〔T39n1799 0893b02〕 He cites Master Zhao: 「夫不存無以觀法者，可謂見法實相矣。」—“One who contemplates dharmas without holding to nonexistence may be said to see the true reality of dharmas.” 〔T39n1799 0893b13〕 He cites the Perfect Awakening: 「離幻即覺，亦無漸次。」—“To leave illusion is awakening, and there is no gradual sequence either.” 〔T39n1799 0893b28〕
• Section 8: Zixuan cites the Vimalakīrti: 「又此病起皆由著我，是故於我不應生著。」—“Again, this illness arises entirely from attachment to self; therefore one should not give rise to attachment to self.” 〔T39n1799 0895a22〕
• Section 11: In the passage on Fragrant Adornment Zixuan cites a verse: 「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」—“All conditioned dharmas are like dreams, illusions, bubbles, and shadows, like dew and like lightning; thus should one contemplate them.” 〔T39n1799 0896a27〕 without naming the sūtra; in the passage on Bhadrapāla he says: 「准《法華》說，威音王佛有二萬億，相繼出世。」—“According to the Lotus, there were twenty thousand koṭis of buddhas named King of Majestic Sound, appearing in the world one after another.” 〔T39n1799 0896c15〕
• Section 14: In the passage on the youth Moonlight Zixuan says: 「准《華嚴經》，華藏海中有大蓮華，其蓮華中有諸香水海」—“According to the Avataṃsaka Sūtra, in the Flower-Store sea there is a great lotus, and within that lotus are the fragrant seas” 〔T39n1799 0901a04〕 In the passage on Maitreya he cites a verse of 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 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 0902a23〕 He also cites the Consciousness-Only: 「初即相無性，次無自然性，後由遠離前，所執我、法性。」—“The first is the absence of nature in marks; the next is the absence of a nature that is so of itself; the last is by being far apart from the nature of the self and dharmas clung to before.” 〔T39n1799 0902b09〕 In the passage on Mahāsthāmaprāpta he says: 「亦名無量光得大勢，如《觀經》釋。」—“He is also called Immeasurable Light Attaining Great Power, as the Contemplation Sūtra explains.” 〔T39n1799 0902b16〕

In Sections 1, 2, 5, 6, 7, 9, 10, and 13, Zixuan’s commentary cites no sūtra or treatise. In Section 12 Zixuan only notes 「《大論》出緣與經有異」—“the account of the circumstances given in the Great Treatise differs from the sūtra” 〔T39n1799 0897c18〕, without recording the treatise’s text; it is recorded in V.

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 Doubt That Knot and Untying Share One Substance · Ānanda’s Request　Zixuan says: 「前疑因果同異，今疑根塵結解，故云第二義門。」—“Before, the doubt was about the sameness and difference of cause and result; now the doubt is about the knotting and untying of faculties and dusts; therefore it says ‘the gate of the second meaning.’” 〔T39n1799 0891a09〕 Explaining ‘all ignorance,’ Zixuan says: 「諸無明者，謂全界無明也，總攝一切二障見思，故名為諸。」—“‘All ignorance’ means the ignorance of the whole realm; it includes all the afflictions of view and of thought of the two obstructions, and so is called ‘all.’” 〔T39n1799 0891a16〕 Explaining ‘still like a fever that returns every other day,’ Zixuan says: 「初果有學雖未斷思，已名破煩惱障，得人空證，而全未破所知障，法執猶存，故云猶隔日瘧。」—“Although the one of the first fruit, still at the stage of learning, has not yet cut off the afflictions of thought, he is already said to have broken the obstruction of afflictions and to have realized the emptiness of persons; yet he has not broken the obstruction to the knowable at all, and clinging to dharmas still remains; therefore it says ‘still like a fever that returns every other day.’” 〔T39n1799 0891a19〕 He also says: 「無始生死不能超越，蓋由結縛。」—“That one cannot pass beyond beginningless birth and death is because of the knots and bonds.” 〔T39n1799 0891a26〕

Section 2 · The Tathāgata Expounds at Length · Ānanda Asks Again　Explaining the stroking of the crown, Zixuan says: 「頂是諸根之總，手為解結之要」—“The crown is the sum of all the faculties; the hand is the key to untying knots” 〔T39n1799 0891b03〕 Explaining the shaking in six ways, Zixuan says: 「無明住地為六情根，震動不安，因茲解結。」—“The ground where ignorance abides is the root of the six senses; shaken and unsettled, by this the knots are untied.” 〔T39n1799 0891b09〕 He also says: 「諸佛流光灌一佛頂，以表一多無礙，自他平等。」—“The buddhas’ light flowing and pouring upon the crown of one buddha shows that the one and the many are unobstructed, and that self and other are equal.” 〔T39n1799 0891b10〕 Explaining that the knotted root lies only in the six faculties, Zixuan says: 「覺明初起，能所妄生，湛性既分，六根成異」—“When bright awakening first arises, subject and object arise falsely; once the profound nature is divided, the six faculties become distinct” 〔T39n1799 0891b24〕 He also says: 「一念無念，能所都亡，根塵識心應時消落」—“When a single thought is no-thought, subject and object are both gone, and faculty, dust, and the cognizing mind fall away at that moment” 〔T39n1799 0891b27〕 Explaining Ānanda’s asking again, Zixuan says: 「染淨根本唯此六根，更無別法」—“The root of defilement and purity is only these six faculties, and no other dharma” 〔T39n1799 0891c05〕

Section 3 · The Buddha Explains It　Explaining ‘faculty and dust share one source,’ Zixuan says: 「根、境、識三無別體性，唯一真覺，故曰同源。」—“Faculty, object, and consciousness, the three, have no separate substance or nature; they are only the one true awakening, and so it says ‘share one source.’” 〔T39n1799 0891c10〕 Explaining ‘bondage and release are not two,’ Zixuan says: 「了相無相，分別不生，能所寂然」—“Understanding that appearances are without appearance, discrimination does not arise, and subject and object are still” 〔T39n1799 0891c12〕 Explaining ‘because of the dusts, knowing is set off; because of the faculties, appearances are there,’ Zixuan says: 「攬塵成根，對根有相，根境立矣，妄識生焉。」—“Gathering dust forms the faculty; facing the faculty there are appearances; faculty and object are established, and false consciousness arises.” 〔T39n1799 0891c22〕 Explaining ‘setting up a knowing upon knowing-and-seeing,’ Zixuan says: 「言知見者，略舉六根之二也。」—“‘Knowing-and-seeing’ briefly names two of the six faculties.” 〔T39n1799 0892a02〕

Section 4 · The Verses　Zixuan says: 「汎論偈頌，總有四種」—“Speaking broadly of verses, there are four kinds in all” 〔T39n1799 0892a13〕 He also says: 「此頌九行，應頌、諷頌間雜相糅，連環起復，展轉相生」—“This verse has nine lines; corresponding verse and independent verse are interspersed and interwoven, linked like rings, rising and returning, each giving rise to the next” 〔T39n1799 0892a25〕 Explaining 「真性有為空」—“In the true nature the conditioned is empty” and the line after it, Zixuan says: 「此文正破無明法執，執為、無為有實體者，皆迷真性。」—“This passage directly refutes ignorance and the clinging to dharmas: those who cling to the conditioned and the unconditioned as having real substance are all deluded about the true nature.” 〔T39n1799 0892b02〕 Setting up an inference, he says: 「應立量云：真性有為元空不有，從緣生故，猶如幻事；真性無為本來不實，無起滅故，猶如空華。」—“One should set up the inference thus: in the true nature the conditioned is originally empty and does not exist, because it arises from conditions, like an illusory thing; in the true nature the unconditioned is originally not real, because it has no arising and perishing, like flowers in the sky.” 〔T39n1799 0892b08〕 Explaining ‘false and true are alike two falsities,’ Zixuan says: 「應知若有真性為所得者，皆為妄矣，故云妄真同二妄也。」—“One should know that if there is a true nature taken as something attained, it is all false; therefore it says ‘false and true are alike two falsities.’” 〔T39n1799 0892c03〕 Explaining crossed reeds, Zixuan says: 「頌前根、塵相發，相見無性，猶如交蘆。」—“This versifies the earlier point that faculty and dust set each other off, and that the seen appearance and the seeing have no nature, like crossed reeds.” 〔T39n1799 0892c12〕 Explaining ‘knotting and untying share the same cause,’ Zixuan says: 「頌前縛脫無二也。」—“This versifies the earlier ‘bondage and release are not two.’” 〔T39n1799 0892c14〕 He also says: 「三乘賢聖斷惑證理不隨業繫，故名為解。」—“The worthies and sages of the three vehicles cut off delusion, realize principle, and are not bound by action; therefore it is called untying.” 〔T39n1799 0892c16〕 Explaining ‘it is neither emptiness nor existence,’ Zixuan says: 「交中無性，將何遣有而更存無，一性之中無對待故。」—“In the crossing there is no nature; with what would one dispel existence and still keep nonexistence? For within the one nature there is no opposition.” 〔T39n1799 0892c18〕 Explaining ‘confusion and dimness are ignorance,’ Zixuan says: 「迷根執境，不了性空，妄取為有，即無明矣。」—“Confused about the faculty and clinging to the object, not understanding that its nature is empty, falsely grasping it as existent—this is ignorance.” 〔T39n1799 0892c23〕 Explaining ‘untying the knots follows an order’ and ‘when the six are untied, the one too is gone,’ Zixuan says: 「生起六解，一亡疑也。」—“This gives rise to the doubt about the six untied and the one gone.” 〔T39n1799 0892c27〕 Explaining ‘among the six faculties choose the perfectly penetrating one,’ Zixuan says: 「生起下文圓通修證也」—“This gives rise to the cultivation and realization of perfect penetration in the text below” 〔T39n1799 0893a04〕 Explaining ‘the subtle ādāna consciousness,’ Zixuan says: 「阿陀那，云執持，即第八識，能執持種子起現行故。」—“Ādāna means ‘holding’; it is the eighth consciousness, because it can hold the seeds and give rise to manifest activity.” 〔T39n1799 0893a08〕 He also says: 「謂此識體單真不立、獨妄不成，真妄和合方有所為。」—“That is, the substance of this consciousness is not established by the true alone, nor formed by the false alone; only when true and false join is there anything it does.” 〔T39n1799 0893a16〕 Explaining ‘the mind itself grasps the mind itself,’ Zixuan says: 「一切諸法唯識所變，故皆自心。」—“All dharmas are what consciousness alone transforms; therefore all are one’s own mind.” 〔T39n1799 0893a29〕 Explaining ‘since even non-illusion does not arise,’ Zixuan says: 「分別不生，前後際斷，真尚不辨，妄何所立？」—“When discrimination does not arise, before and after are cut off; if even the true is not discerned, where would the false stand?” 〔T39n1799 0893b09〕 Explaining the wondrous lotus, Zixuan says: 「此平等性觀能破無明，開佛知見。」—“This contemplation of the nature of sameness can break ignorance and open the Buddha’s knowing-and-seeing.” 〔T39n1799 0893b15〕 Explaining the jeweled awakening of the Vajra King, Zixuan says: 「無明堅牢最為難壞，一念能破，金剛定力」—“Ignorance is firm and the hardest to destroy; to break it in a single thought is the power of vajra concentration” 〔T39n1799 0893b18〕 Explaining the illusion-like samādhi, Zixuan says: 「此觀現前，了一切法皆如幻化」—“When this contemplation is present, one understands that all dharmas are like illusions and transformations” 〔T39n1799 0893b22〕 He also says: 「三摩提，云正受，不受諸受也。」—“Samādhi means right reception: receiving none of the receptions.” 〔T39n1799 0893b24〕 Explaining ‘in a snap of the fingers it surpasses those beyond training,’ Zixuan says: 「此顯速疾能至大覺，故一念不生即名為佛。」—“This shows that one can swiftly reach great awakening; therefore when not a single thought arises, this is called buddha.” 〔T39n1799 0893b26〕 Explaining abhidharma, Zixuan says: 「阿毘達磨，云無比法，即指此三昧也」—“Abhidharma means ‘the incomparable dharma’; it points to this samādhi” 〔T39n1799 0893c03〕 Explaining bhagavān, Zixuan says: 「薄伽梵，具足六義：謂自在、熾盛、端嚴、名稱、吉祥、尊貴」—“Bhagavān has six meanings in full: mastery, splendor, dignity, renown, auspiciousness, and nobility” 〔T39n1799 0893c06〕

Section 5 · The Doubt about the Six Untied and the One Gone　Explaining ‘its geya and gāthā interwoven, pure and lustrous,’ Zixuan says: 「能詮之文諷應交間，辭句妙淨」—“The text that expresses it has independent and corresponding verse interspersed, its phrases wondrous and pure” 〔T39n1799 0893c14〕 Explaining Ānanda’s doubt, Zixuan says: 「阿難疑意，前文既云根塵同源、縛脫無二」—“The intent of Ānanda’s doubt: the earlier text has already said that faculty and dust share one source and that bondage and release are not two” 〔T39n1799 0893c21〕

Section 6 · Showing at Length by a Deed　Explaining the straightening of his robes, Zixuan says: 「涅槃僧，僧裏衣也。僧伽梨，大衣也。」—“The nivāsana is the monk’s inner garment. The saṃghāṭī is the great robe.” 〔T39n1799 0894a02〕 Explaining the tying of the kerchief and the question about the knot, Zixuan says: 「巾喻真性，結喻六根，逐綰而問，相由妄別，令知根本是一，妄結生六」—“The kerchief is a simile for the true nature, the knots a simile for the six faculties; he asks as each one is tied, the appearances being distinguished by falsity, so that they know that the root is one and that false knotting produces six” 〔T39n1799 0894a17〕 Explaining ‘the kerchief’s substance is the same; because of the knots there is difference,’ Zixuan says: 「體雖元一，妄結成六」—“Although the substance is originally one, false knotting makes six” 〔T39n1799 0894a26〕 Explaining ‘in the utterly same, the utterly different arises,’ Zixuan says: 「迷心執境，無異成異」—“Confused about the mind and clinging to objects, what has no difference becomes different” 〔T39n1799 0894b03〕

Section 7 · Directly Showing the Six Untied and the One Gone　Explaining Ānanda’s answer, Zixuan says: 「答意：若解此六，亦不成一，以一對六而立。」—“The intent of the answer: if these six are untied, there is not one either, for the one is set up in contrast to the six.” 〔T39n1799 0894b12〕 Explaining ‘your mind-nature has been wild and disordered, knowing-and-seeing has falsely arisen,’ Zixuan says: 「心性發狂，見聞妄隔，根境識三一時俱現。」—“The mind-nature goes mad, seeing and hearing are falsely separated, and faculty, object, and consciousness, the three, appear all at once.” 〔T39n1799 0894b19〕 Explaining the six untied, the one gone, Zixuan says: 「生死為六，涅槃名一，由對待成，本無所有」—“Birth and death are the six, nirvāṇa is called the one; they are formed by opposition, and originally there is nothing” 〔T39n1799 0894b20〕

Section 8 · Then Discerning the Order of Untying the Knots　Explaining the pulling to one side, left and right, Zixuan says: 「若執此根有實體者，即墮常見。」—“If one clings to this faculty as having real substance, one falls into the view of permanence.” 〔T39n1799 0894b29〕 He also says: 「意明空有二邊既不能解，當須中道正觀照無始結根」—“The intent makes clear that since the two extremes of emptiness and existence cannot untie it, one must illuminate the beginningless knotted root with the right contemplation of the middle way” 〔T39n1799 0894c09〕 Explaining ‘you should work at the heart of the knot,’ Zixuan says: 「中道正觀如幻三昧，能解無始無明根結」—“The right contemplation of the middle way, the illusion-like samādhi, can untie the beginningless knot at the root of ignorance” 〔T39n1799 0894c16〕 Explaining the order of loosening the knots, Zixuan says: 「此顯六根不能頓解，但應從一根門即得六根解脫，非謂六根相望成次第耳。」—“This shows that the six faculties cannot be untied all at once, but that from the gate of a single faculty one attains the release of the six faculties; it does not mean that the six faculties form a sequence relative to one another.” 〔T39n1799 0895a10〕 He also says: 「此正明次第也。」—“This directly makes the order clear.” 〔T39n1799 0895a16〕 He also says: 「即正約圓頓觀法，但從一根而入，非約六根頓解，故云次第。」—“That is, it speaks directly in terms of the perfect and sudden method of contemplation: one enters only from a single faculty, not in terms of untying the six faculties at once; therefore it says ‘order.’” 〔T39n1799 0895b02〕

Section 9 · Citing Cultivation and Realization at Length　Zixuan says: 「慧覺圓通由蒙開示，本根入路未得通明」—“Their wisdom and awakening became perfectly penetrating through receiving the instruction, but the path of entry by the root faculty they had not yet understood clearly” 〔T39n1799 0895b10〕 Explaining ‘drifted and wandered, alone and destitute,’ Zixuan says: 「背覺合塵名為孤露，萍游六道故曰飄零。」—“Turning away from awakening and joining with the dusts is called being alone and destitute; floating like duckweed through the six paths is called drifting and wandering.” 〔T39n1799 0895b14〕 He also says: 「阿難所請，意在此根，微露其機求佛顯發。」—“What Ānanda asks for is aimed at this faculty; he subtly shows his disposition, asking the Buddha to disclose it.” 〔T39n1799 0895b23〕 Explaining secret adornment, Zixuan says: 「祕密妙嚴即首楞嚴定。」—“Secret and wondrous adornment is the Śūraṅgama concentration.” 〔T39n1799 0895b28〕

Section 10 · The Tathāgata Questions the Assembly of Sages　Explaining ‘born in my Dharma,’ Zixuan says: 「從佛口生，從法化生，得佛法分，名生我法。」—“Born from the Buddha’s mouth, born by transformation from the Dharma, obtaining a share of the Buddha’s Dharma: this is called being born in my Dharma.” 〔T39n1799 0895c07〕

Section 11 · The Sages Each Tell Their Gate of Realization · Realization by Extinguishing the Dusts and Joining Awakening　Zixuan concludes this realization: 「已上六人依塵開悟」—“The six persons above awakened by way of the dusts” 〔T39n1799 0897a27〕

• Kauṇḍinya, with the five bhikṣus　Zixuan says: 「憍陳那，姓也，此云火器」—“Kauṇḍinya is a clan name; here it means ‘fire vessel’” 〔T39n1799 0895c14〕 He also says: 「阿若多者，此云解也」—“Ājñāta here means ‘understood’” 〔T39n1799 0895c22〕 Explaining ‘the wondrous sound, secret and complete,’ Zixuan says: 「雖悟四諦，復了音聲本常，微密圓滿，未曾生滅，唯一覺性。」—“Though he awakened to the four truths, he further understood that sound is originally permanent, subtle, secret, and complete, never arising or perishing, only the one nature of awakening.” 〔T39n1799 0895c25〕
• Upaniṣad　Zixuan says: 「亦云優波尼殺曇，此言近少」—“It is also given as 優波尼殺曇; here it means ‘near to the least’” 〔T39n1799 0896a08〕 He also says: 「初作不淨想，後入骨鎖觀，皆為治貪。」—“First he practiced the perception of impurity, and later entered the contemplation of the chain of bones; both are to cure greed.” 〔T39n1799 0896a14〕
• The youth Fragrant Adornment　Explaining ‘because of this my intent dissolved,’ Zixuan says: 「香既無生，復何分別，故云意銷。」—“Since scent has no arising, what further is there to discriminate? Therefore it says ‘the intent dissolved.’” 〔T39n1799 0896b11〕
• Bhaiṣajyarāja and Bhaiṣajyasamudgata, the two Dharma princes　Zixuan says: 「堪任補處，紹繼佛種令不斷故，名法王子。」—“Because they are fit to fill the place of a buddha and to carry on the Buddha’s lineage so that it is not cut off, they are called Dharma princes.” 〔T39n1799 0896b24〕 Explaining ‘discerning the cause of taste,’ Zixuan says: 「觀味之因從何而有」—“contemplating from where the cause of taste comes to be” 〔T39n1799 0896c01〕
• Bhadrapāla　Zixuan says: 「跋陀婆羅，云賢護。」—“Bhadrapāla means ‘Worthy Protector.’” 〔T39n1799 0896c14〕 Explaining ‘the wondrous touch made manifest,’ Zixuan says: 「塵無自性，纔生即滅。」—“The dust has no self-nature; as soon as it arises, it perishes.” 〔T39n1799 0896c22〕
• Mahākāśyapa　Zixuan says: 「摩訶迦葉，云大飲光氏」—“Mahākāśyapa means ‘of the Great Light-Drinker clan’” 〔T39n1799 0897a07〕 Explaining ‘the six dusts of the world changing and decaying,’ Zixuan says: 「六塵生滅是意家境。」—“The arising and perishing of the six dusts is the object of the mind faculty.” 〔T39n1799 0897a19〕

Section 12 · Realization by Turning the Faculties Back to the Nature　Zixuan concludes this realization: 「已上五人依根證入畢」—“The five persons above have finished realizing entry by way of the faculties” 〔T39n1799 0898b25〕

• Aniruddha　Zixuan says: 「此云無滅，或云如意」—“Here it means ‘unextinguished,’ or ‘as one wishes’” 〔T39n1799 0897b11〕 Explaining the Vajra Samādhi of Delighting in Seeing and Illumination, Zixuan says: 「常言半頭天眼，今云金剛三昧，此顯實證，與昔不同」—“It is usually spoken of as the half-head heavenly eye; here it is called the vajra samādhi, which shows a real realization, unlike before” 〔T39n1799 0897b14〕 Explaining ‘turning seeing back to follow the origin,’ Zixuan says: 「旋其妄見，循彼真元」—“turning back his false seeing, following that true origin” 〔T39n1799 0897b22〕
• Cūḍapanthaka　Zixuan says: 「周利盤特迦，云蛇奴」—“Cūḍapanthaka means ‘snake slave’” 〔T39n1799 0897b28〕 Explaining ‘regulate the breath going out and coming in,’ Zixuan says: 「為治散亂，教數息也。」—“To cure his scatteredness, he was taught counting the breath.” 〔T39n1799 0897c04〕 Explaining ‘returning the breath to follow emptiness,’ Zixuan says: 「返生滅息，循無生空」—“turning back the arising-and-perishing breath, following the emptiness that does not arise” 〔T39n1799 0897c12〕
• Gavāṃpati　Zixuan says: 「此云牛呞」—“Here it means ‘ox-chewing’” 〔T39n1799 0897c17〕 Explaining ‘I contemplated the knowing that tastes,’ Zixuan says: 「觀此嘗味之根，不自體生，不他物生」—“contemplating this faculty that tastes flavor: it does not arise from its own substance, nor does it arise from another thing” 〔T39n1799 0897c23〕
• Pilindavatsa　Zixuan says: 「畢陵伽婆蹉，云餘習。」—“Pilindavatsa means ‘residual habit.’” 〔T39n1799 0898a10〕 Explaining ‘I reflected that I have knowing,’ Zixuan says: 「念，觀也。知，覺也。」—“To reflect is to contemplate. Knowing is awareness.” 〔T39n1799 0898a17〕 Explaining ‘pure awareness leaving the body behind,’ Zixuan says: 「能觀所觀、能痛所痛寂無一法，故云純覺遺身。」—“The contemplating and the contemplated, the one in pain and the pain, are still, without a single dharma; therefore it says ‘pure awareness leaving the body behind.’” 〔T39n1799 0898b01〕
• Subhūti　Zixuan says: 「須菩提，云空生，亦善現等」—“Subhūti means ‘born of emptiness,’ also ‘good manifestation,’ and so on” 〔T39n1799 0898b05〕 Explaining ‘the nature of awakening as true emptiness,’ Zixuan says: 「性覺真空即中道理。」—“The nature of awakening as true emptiness is the principle of the middle way.” 〔T39n1799 0898b16〕 Explaining ‘all appearances entering into negation,’ Zixuan says: 「初以單空空於諸相，故云入非。」—“First, by mere emptiness he empties all appearances; therefore it says ‘entering into negation.’” 〔T39n1799 0898b23〕

Section 13 · Realization by Following the Profound Consciousness to Its Source　Zixuan concludes this realization: 「已上六人依識悟入竟」—“The six persons above have finished awakening and entering by way of consciousness” 〔T39n1799 0900a15〕

• Śāriputra　Zixuan says: 「舍利弗，云鶖子，亦云身子。」—“Śāriputra means ‘son of the egret,’ and is also called ‘son of the body.’” 〔T39n1799 0898b29〕 Explaining ‘the mind’s seeing emits light,’ Zixuan says: 「從於眼識發顯智光，智光極處即佛知見」—“From the eye-consciousness the light of wisdom is brought forth; where the light of wisdom reaches its utmost is the Buddha’s knowing-and-seeing” 〔T39n1799 0898c17〕
• The bodhisattva Samantabhadra　Zixuan says: 「行彌法界曰普，位隣極聖曰賢。」—“His practice filling the dharma-realm is called ‘universal’; his rank bordering on the highest sage is called ‘worthy.’” 〔T39n1799 0898c22〕 Explaining the mind’s hearing, Zixuan says: 「心聞即耳識發明也。」—“The mind’s hearing is the ear-consciousness bringing to light.” 〔T39n1799 0898c26〕
• Sundarananda　Zixuan says: 「孫陀羅難陀，此云艶喜，兼妻得名，是佛親弟。」—“Sundarananda here means ‘beautiful joy’; he takes his name together with his wife’s, and he is the Buddha’s own brother.” 〔T39n1799 0899a15〕 Explaining the contemplation of the white at the tip of the nose, Zixuan says: 「前作數息，即約根說，今約觀識」—“The earlier counting of the breath was spoken of in terms of the faculty; this is in terms of contemplating consciousness” 〔T39n1799 0899a16〕
• Pūrṇa Maitrāyaṇīputra　Zixuan says: 「富樓那，云滿。彌多羅，云慈。尼，女聲。」—“Pūrṇa means ‘full.’ Maitra means ‘kindness.’ Nī is a feminine ending.” 〔T39n1799 0899b08〕 Explaining ‘through the lion’s roar,’ Zixuan says: 「師子吼者，無畏說也。」—“The lion’s roar is fearless teaching.” 〔T39n1799 0899b22〕
• Upāli　Zixuan says: 「優波離，云近執」—“Upāli means ‘near attendant’” 〔T39n1799 0899c02〕 Explaining actions wrong by nature, Zixuan says: 「殺盜婬妄性元是罪，不待制止，犯即成業，故云性業。」—“Killing, stealing, sexual misconduct, and lying are by their nature originally wrong; without waiting for a prohibition, committing them at once makes an action; therefore they are called actions wrong by nature.” 〔T39n1799 0899c12〕 Explaining ‘the one who keeps order,’ Zixuan says: 「言綱紀者，結要之處」—“‘The one who keeps order’ is the point where the essentials are tied together” 〔T39n1799 0899c18〕
• Mahāmaudgalyāyana　Zixuan says: 「目犍連姓，云採菽氏。」—“Maudgalyāyana is a clan name, meaning ‘of the bean-gatherer clan.’” 〔T39n1799 0899c28〕 Explaining ‘turning back to the profound and sending forth the mind’s light,’ Zixuan says: 「旋湛即定，心光即慧。」—“Turning back to the profound is concentration; the mind’s light is wisdom.” 〔T39n1799 0900a14〕

Section 14 · Realization by Returning the Elements to Their Common Origin　At the end of the passage on Mahāsthāmaprāpta Zixuan says: 「此即於根大性而悟入也」—“This is awakening and entering by the nature of the element of the faculties” 〔T39n1799 0902c26〕

• Ucchuṣma　Zixuan says: 「烏芻瑟摩，此云火頭。」—“Ucchuṣma here means ‘Fire-Head.’” 〔T39n1799 0900a20〕 Explaining the contemplation everywhere of the cold and warm breaths, Zixuan says: 「初觀身心，唯見煖觸」—“At first he contemplated body and mind and saw only warm touch” 〔T39n1799 0900a26〕 He also says: 「因觀火性，得真三昧，以火為入道初門，故云火頭。」—“By contemplating the nature of fire he attained true samādhi, taking fire as the first gate of entering the path; therefore he is called Fire-Head.” 〔T39n1799 0900b03〕
• The bodhisattva Earth-Holder　Explaining the marketplace, Zixuan says: 「市垣曰闤，市門曰闠。」—“The wall of a market is called huan; the gate of a market is called hui.” 〔T39n1799 0900b19〕 He also says: 「毘舍浮，云遍一切自在。」—“Viśvabhū means ‘mastery over all.’” 〔T39n1799 0900b25〕 Explaining ‘you should level the ground of your mind,’ Zixuan says: 「心為萬法所依，平等含育，長養一切，故名為地。」—“The mind is what the myriad dharmas rely on; equally it holds and nurtures, raising and nourishing all; therefore it is called ground.” 〔T39n1799 0900b27〕
• The youth Moonlight　Zixuan says: 「月是太陰，能生於水。」—“The moon is the great yin, and can produce water.” 〔T39n1799 0900c25〕 Explaining the nature of water as not contending, Zixuan says: 「一味水性，更非餘大之所相傾，故名無奪。」—“The one-flavored nature of water is not overturned by the other elements; therefore it is called not contending.” 〔T39n1799 0901a03〕 Explaining ‘only then did I attain the vanishing of the body,’ Zixuan says: 「前猶見水，今合真空無水可得，皆如來藏，故云亡身，即證法空也。」—“Before, he still saw water; now, joined with true emptiness, there is no water to be found, and all is the tathāgatagarbha; therefore it says ‘the vanishing of the body’: this is realizing the emptiness of dharmas.” 〔T39n1799 0901b03〕
• The Dharma prince Beryl Light　Zixuan says: 「具云吠瑠璃，此翻遠山寶。」—“In full it is vaiḍūrya; it is rendered here ‘jewel of the distant mountain.’” 〔T39n1799 0901b12〕 Explaining the original awakening, wondrous and bright, and the contemplation of the power of wind, Zixuan says: 「開示本覺而觀風者，風即動相，既屬於妄，元來無動，無動即本覺也」—“As for disclosing original awakening and yet contemplating wind: wind is the appearance of movement; since it belongs to falsity, originally there is no movement, and no movement is original awakening” 〔T39n1799 0901b15〕
• The bodhisattva Ākāśagarbha　Zixuan says: 「定光佛，即然燈佛也。」—“The Buddha Fixed Light is the Buddha Dīpaṃkara.” 〔T39n1799 0901c10〕 Explaining the ten kinds of subtle and wondrous jeweled light, Zixuan says: 「十種光者，十身盧舍那也。」—“The ten kinds of light are the ten bodies of Locana.” 〔T39n1799 0901c22〕
• The bodhisattva Maitreya　Zixuan says: 「具云梅咀利曳那，此云慈氏。」—“In full it is 梅咀利曳那; here it means ‘the kind one.’” 〔T39n1799 0902a07〕 He also says: 「燈明佛時，妙光菩薩八百弟子中有一人，號曰求名，是此人也。」—“In the time of the Buddha Lamp Brightness, among the eight hundred disciples of the bodhisattva Wondrous Light there was one named Seeker of Fame; that is this person.” 〔T39n1799 0902a08〕 Explaining ‘entered samādhi,’ Zixuan says: 「此觀初成，位當解行。今得三昧正入初地，名真見道。」—“When this contemplation was first accomplished, his rank corresponded to understanding and practice. Now, attaining samādhi, he directly enters the first ground; this is called the true path of seeing.” 〔T39n1799 0902a20〕
• The Dharma prince Mahāsthāmaprāpta　Explaining single-minded remembering and single-minded forgetting, Zixuan says: 「專憶如佛，專忘謂不念者。」—“Single-minded remembering is like the Buddha; single-minded forgetting refers to those who do not recollect.” 〔T39n1799 0902b20〕 Explaining the person perfumed with incense, Zixuan says: 「染香有香氣，念佛得見佛，因果相稱，誰謂不然。」—“One perfumed with incense has fragrance; one who recollects the Buddha comes to see the Buddha; cause and result match—who would say it is not so?” 〔T39n1799 0902c06〕 Explaining ‘gathering in all six faculties, with pure recollection continuing unbroken,’ Zixuan says: 「念屬意根，意根即諸根所依，故攝六也。念即無念，故云淨念。不以念間，故云相繼。」—“Recollection belongs to the mind faculty; the mind faculty is what all the faculties rely on, and so it gathers in the six. Recollection is no-recollection, and so it is called pure recollection. It is not interrupted by thought, and so it is called continuing unbroken.” 〔T39n1799 0902c24〕

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 questions and answers that Zixuan himself sets up in his commentary, and the divergent readings and doubts he himself records, are recorded word for word, without adjudication:

• The question of all the buddhas emitting light together and speaking together: Zixuan raises the question: 「此經從前至此四度放光，獨有今文諸佛同放，仍又同說，斯何特異乎？」—“From the beginning of this sūtra up to here there have been four emissions of light; only in this passage do all the buddhas emit light together, and moreover speak together—what is special about this?” 〔T39n1799 0891b12〕 He answers himself: 「初為說教破邪，次為揀妄顯理，次為定見生智，今為入觀成行。」—“The first was to teach and refute the wrong; the next, to sift out the false and disclose the principle; the next, to settle the seeing and give rise to wisdom; this one is to enter contemplation and accomplish practice.” 〔T39n1799 0891b13〕
• The number of lines in the verse: Zixuan counts the verse, saying 「此頌九行」—“this verse has nine lines” (IV, Section 4); in the base text the verse runs to eighteen lines of ten characters each; both are recorded without adjudication.
• The kerchief of the Kapāla deva: Zixuan says: 「劫波，云時分，巾是彼天所奉獻故，未詳緣起。」—“Kalpa means a division of time; the kerchief is so called because that deva offered it; its circumstances are not known in detail.” 〔T39n1799 0894a03〕
• The translator’s compilation: on directly showing the six untied and the one gone, Zixuan says: 「此中譯家緝綴不足」—“Here the translator’s compilation is insufficient” 〔T39n1799 0894b10〕
• The various explanations of the order of untying the knots: Zixuan says: 「不同漸次法門約鈍根說，諸解云云，不能具敘。」—“It is not the same as the gradual Dharma-gate taught for those of dull faculties; what the various explanations say cannot be set out in full.” 〔T39n1799 0895b03〕
• The five hundred Brahmā-gods: Zixuan says: 「五百梵天是彼徒屬，未詳緣起。」—“The five hundred Brahmā-gods are their followers; their circumstances are not known in detail.” 〔T39n1799 0896b25〕
• The circumstances of Gavāṃpati: Zixuan says: 「《大論》出緣與經有異」—“the account of the circumstances given in the Great Treatise differs from the sūtra” 〔T39n1799 0897c18〕
• Whom Śāriputra met: Zixuan records alongside it the account given elsewhere: 「餘處即說遇馬勝者，或同時所遇，非獨一人，經互舉耳。」—“Elsewhere it is said that he met Aśvajit; perhaps he met them at the same time, not only one person, and the sūtras each mention one of them.” 〔T39n1799 0898c08〕
• Earth-Holder’s attaining a lesser fruit: Zixuan says: 「此人開悟大乘而登小果者，以隨彼意樂要入即入」—“That this person awakened to the Great Vehicle and yet attained a lesser fruit is because, following his own inclination, he entered where he wished to enter” 〔T39n1799 0900c14〕
• The characters in Zixuan’s quotations of the sūtra: where Zixuan quotes the sūtra, some characters differ from the base text and mostly agree with the characters of the Song, Yuan, and Ming recensions recorded in X; they are recorded side by side without adjudication: 「眾推為上」—“the assembly esteems me as supreme” 〔T39n1799 0899c09〕, where the base text has 「眾推無上」—“the assembly esteems me as unsurpassed” 〔T19 0127a15〕; 「四支」—“the four limbs” 〔T39n1799 0900a25〕, where the base text has 「四𨈛」—“the four limbs” 〔T19 0127a29〕; 「修習水觀」—“to cultivate the contemplation of water” 〔T39n1799 0900c25〕, where the base text has 「修習水精」—“to cultivate the essence of water” 〔T19 0127b26〕; 「遍在室中」—“filling the room” 〔T39n1799 0901a13〕, where the base text has 「遍在屋中」—“filling the house” 〔T19 0127c02〕; 「覺了此群動性」—“was aware of and understood the nature of this mass of movement” 〔T39n1799 0901b21〕, where the base text has 「了覺此群動性」—“understood and was aware of the nature of this mass of movement” 〔T19 0127c21〕; 「一人專妄」—“one is single-mindedly false” 〔T39n1799 0902b19〕, where the base text has 「一人專忘」—“one single-mindedly forgets” 〔T19 0128a25〕.

VI. Terms (first occurrences)

Five names—Pūrṇa (富樓那), the six faculties (六根), perfect penetration (圓通), bodhi (菩提), and without outflows (無漏)—already appear in the table of contents of the front matter. Four terms—samādhi (三摩提), Dharma prince (法王子), true reality (實相), and in between (中間)—have already been glossed in Fascicle One, and are not listed again; one term, flowers in the sky (空花), has already been glossed in Fascicle Two, and is not listed again; ten terms—the nature of consciousness (識性), the nature of emptiness (空性), the nature of awakening is true emptiness (性覺真空), the eighteen realms (十八界), the four elements (四大), saṃghāṭī (僧伽梨), kāṣāya (袈裟), the rains retreat (安居), unsurpassed awakening (無上覺), and Kāśyapa (迦葉波)—have already been glossed in Fascicle Three, and are not listed again; ten terms—Pūrṇa Maitrāyaṇīputra (富樓那彌多羅尼子), Mahākāśyapa (摩訶迦葉), Aniruddha (阿那律陀), Gavāṃpati (驕梵鉢提), the Vajra King (金剛王), the dharma-eye (法眼), the three existences (三有), knowing-and-seeing (知見), ignorance (無明), and the nature pure, wondrous, and permanent (性淨妙常)—have already been glossed in Fascicle Four, and are not listed again. Seven terms—habit-energy (習氣), arising from conditions (緣生), illusion-like (如幻), consciousness-only (唯識), recollecting the Buddha (念佛), arhat (阿羅漢), and bodhisattva (菩薩)—have already been glossed among the terms of the Awakening of Faith and the Laṅkāvatāra Sūtra, and are not listed again. The names of the twenty-four sages and the lines marking their realizations are in the table of the twenty-four sages in I, 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:

• 第二義門 — the gate of the second meaning 〔T19 0124b14〕: 「如來雖說第二義門」—“Although the Tathāgata has proclaimed the gate of the second meaning” 〔T19 0124b14〕
• 所結之元 — the origin of the knot 〔T19 0124b15〕: 「若不知其所結之元，我信是人終不能解」—“if one does not know the origin from which the knot was tied, I believe such a person can never untie it” 〔T19 0124b15〕
• 有學聲聞 — śrāvakas still at the stage of learning 〔T19 0124b16〕 · 隔日瘧 — a fever that returns every other day 〔T19 0124b18〕
• 閻浮檀紫金光手 — the hand of jambūnada purple-gold light 〔T19 0124b24〕 · 六種振動 — shaking in six ways 〔T19 0124b26〕 · 祇陀林 — the Jeta Grove 〔T19 0124b27〕
• 十方微塵如來 — the tathāgatas of the ten directions, as many as fine dust-motes 〔T19 0124b29〕 · 異口同音 — with different mouths and one voice 〔T19 0124b29〕
• 俱生無明 — innate ignorance 〔T19 0124c01〕 · 生死結根 — the knotted root of birth and death 〔T19 0124c02〕: 「汝欲識知俱生無明，使汝輪轉生死結根，唯汝六根更無他物」—“You wish to know innate ignorance, the knotted root that makes you revolve in birth and death: it is only your six faculties, and nothing else” 〔T19 0124c01〕
• 安樂解脫寂靜妙常 — ease, release, stillness, the wondrous and permanent 〔T19 0124c03〕
• 根、塵同源 — faculty and dust share one source 〔T19 0124c06〕 · 縛、脫無二 — bondage and release are not two 〔T19 0124c07〕
• 交蘆 — crossed reeds 〔T19 0124c08〕: 「相見無性同於交蘆」—“the seen appearance and the seeing have no self-nature, like crossed reeds” 〔T19 0124c08〕
• 知見立知 — setting up a knowing upon knowing-and-seeing 〔T19 0124c09〕: 「知見立知即無明本；知見無見斯即涅槃無漏真淨」—“if upon knowing-and-seeing you set up a knowing, this is the root of ignorance; if in knowing-and-seeing there is no further seeing set up, this is nirvāṇa, true purity without outflows” 〔T19 0124c09〕
• 真性有為空 — in the true nature the conditioned is empty 〔T19 0124c12〕 · 言妄顯諸真 — speaking of the false to show all that is true 〔T19 0124c14〕 · 妄、真同二妄 — false and true are alike two falsities 〔T19 0124c14〕
• 結解同所因 — knotting and untying share the same cause 〔T19 0124c17〕 · 聖凡無二路 — sage and ordinary have no two roads 〔T19 0124c17〕
• 解結因次第 — untying the knots follows an order 〔T19 0124c20〕 · 六解一亦亡 — when the six are untied, the one too is gone 〔T19 0124c20〕
• 根選擇圓通 — choosing among the faculties the perfectly penetrating one 〔T19 0124c21〕 · 入流成正覺 — entering the stream and becoming perfectly awakened 〔T19 0124c21〕
• 陀那微細識 — the subtle ādāna consciousness 〔T19 0124c22〕 · 暴流 — a torrent 〔T19 0124c22〕
• 自心取自心 — the mind itself grasps the mind itself 〔T19 0124c24〕 · 妙蓮華 — the wondrous lotus 〔T19 0124c26〕 · 金剛王寶覺 — the jeweled awakening of the Vajra King 〔T19 0124c27〕 · 如幻三摩提 — the illusion-like samādhi 〔T19 0124c27〕: Fascicle Four already has the name the Vajra King; this fascicle first has the jeweled awakening of the Vajra King.
• 彈指超無學 — in a snap of the fingers surpassing those beyond training 〔T19 0124c28〕 · 阿毘達磨 — abhidharma 〔T19 0124c28〕 · 薄伽梵 — bhagavān 〔T19 0124c29〕 · 一路涅槃門 — the one road, the gate of nirvāṇa 〔T19 0124c29〕
• 祇夜 — geya 〔T19 0125a01〕 · 伽陀 — gāthā 〔T19 0125a02〕: 「祇夜伽陀雜糅精瑩」—“its geya and gāthā interwoven, pure and lustrous” 〔T19 0125a01〕
• 六解一亡 — the six untied, the one gone 〔T19 0125a04〕 · 舒結倫次 — the order of loosening the knots 〔T19 0125a05〕: 「六解一亡，亦復如是」—“The six untied, the one gone, is also like this” 〔T19 0125b04〕; 「是結本以次第綰生，今日當須次第而解」—“These knots were originally tied in order; today they must be untied in order” 〔T19 0125b22〕. The verse has 「六解一亦亡」—“when the six are untied, the one too is gone,” and the prose has 「六解一亡」—“the six untied, the one gone”; both are kept as in the base text.
• 涅槃僧 — nivāsana 〔T19 0125a07〕 · 七寶机 — the table of seven jewels 〔T19 0125a08〕 · 劫波羅天 — the Kapāla deva 〔T19 0125a08〕 · 花巾 — the flowered kerchief 〔T19 0125a08〕
• 六結 — six knots 〔T19 0125a13〕 · 疊花巾 — the folded flowered kerchief 〔T19 0125a10〕: 「此疊花巾先實一條」—“this folded flowered kerchief was from the first really a single strip” 〔T19 0125a16〕
• 狂花 — mad flowers 〔T19 0125b06〕 · 狂勞顛倒花相 — appearances of flowers from mad toil and inversion 〔T19 0125b08〕: 「一切世間山河大地，生死涅槃，皆即狂勞顛倒花相」—“all the mountains, rivers, and great earth of the world, birth and death and nirvāṇa, are all appearances of flowers from mad toil and inversion” 〔T19 0125b07〕
• 結心 — the heart of the knot 〔T19 0125b13〕: 「若欲除結，當於結心」—“If you wish to remove a knot, you should work at the heart of the knot” 〔T19 0125b14〕
• 人空 — the emptiness of persons 〔T19 0125b24〕 · 法解脫 — release from dharmas 〔T19 0125b25〕 · 俱空 — both empty 〔T19 0125b25〕 · 無生忍 — the acceptance of non-arising 〔T19 0125b26〕: 「此根初解，先得人空；空性圓明，成法解脫；解脫法已俱空不生，是名菩薩從三摩地得無生忍」—“When this faculty is first untied, one first attains the emptiness of persons; when the nature of emptiness is perfectly bright, one accomplishes release from dharmas; having been released from dharmas, persons and dharmas are both empty, and emptiness too does not arise; this is called the bodhisattva’s attaining, from samādhi, the acceptance of non-arising” 〔T19 0125b24〕
• 一六亡義 — the meaning of the one and the six both gone 〔T19 0125b29〕 · 圓通本根 — the root faculty of perfect penetration 〔T19 0125c01〕: 「雖復悟知一六亡義，然猶未達圓通本根」—“Although we have further awakened to the meaning of the one and the six both gone, we have still not penetrated the root faculty of perfect penetration” 〔T19 0125b29〕
• 祕嚴 — secret adornment 〔T19 0125c04〕: 「唯垂大悲惠我祕嚴」—“I only ask that you bestow your great compassion and grant us the Dharma-gate of secret adornment” 〔T19 0125c04〕
• 鹿苑 — the Deer Park 〔T19 0125c12〕 · 雞園 — the Kukkuṭa Garden 〔T19 0125c12〕 · 四諦 — the four truths 〔T19 0125c13〕
• 阿若多 — Ājñāta 〔T19 0125c14〕: 「如來印我名阿若多」—“the Tathāgata certified me and named me Ājñāta” 〔T19 0125c13〕
• 尼沙陀 — Niṣad 〔T19 0125c19〕: 「如來印我名尼沙陀」—“The Tathāgata certified me and named me Niṣad” 〔T19 0125c19〕
• 沈水香 — aloeswood incense 〔T19 0125c24〕 · 香嚴 — Fragrant Adornment 〔T19 0125c27〕: 「如來印我得香嚴號」—“the Tathāgata certified me, and I received the name Fragrant Adornment” 〔T19 0125c26〕
• 五百梵天 — the five hundred Brahmā-gods 〔T19 0125c29〕
• 開士 — bodhisattvas 〔T19 0126a10〕 · 威音王佛 — the Buddha King of Majestic Sound 〔T19 0126a11〕
• 浴僧 — bathing the saṃgha 〔T19 0126a12〕: 「於浴僧時隨例入室」—“at the time of bathing the saṃgha, we entered the bathhouse according to custom” 〔T19 0126a12〕
• 佛子住 — abiding as a son of the Buddha 〔T19 0126a15〕: 「妙觸宣明，成佛子住」—“the wondrous touch made manifest, I accomplished abiding as a son of the Buddha” 〔T19 0126a15〕
• 紫金光比丘尼 — the bhikṣuṇī Purple-Gold Light 〔T19 0126a17〕 · 日月燈 — Sun-and-Moon Lamp 〔T19 0126a19〕
• 頭陀 — dhūta 〔T19 0126a25〕: 「世尊說我頭陀為最」—“the World-Honored One said that I was foremost in dhūta” 〔T19 0126a25〕
• 樂見照明金剛三昧 — the Vajra Samādhi of Delighting in Seeing and Illumination 〔T19 0126b01〕: 「世尊示我樂見照明金剛三昧」—“The World-Honored One showed me the Vajra Samādhi of Delighting in Seeing and Illumination” 〔T19 0126a29〕
• 出入息 — the breath going out and coming in 〔T19 0126b07〕: 「教我安居調出入息」—“taught me to dwell in retreat and regulate the breath going out and coming in” 〔T19 0126b07〕
• 一味清淨心地法門 — the Dharma-gate of the one-flavored pure mind-ground 〔T19 0126b14〕: 「如來示我一味清淨心地法門」—“The Tathāgata showed me the Dharma-gate of the one-flavored pure mind-ground” 〔T19 0126b14〕
• 寶明空海 — the jeweled bright sea of emptiness 〔T19 0126c03〕: 「頓入如來寶明空海」—“suddenly entered the Tathāgata’s jeweled bright sea of emptiness” 〔T19 0126c03〕
• 佛長子 — the Buddha’s eldest son 〔T19 0126c11〕
• 普賢行 — the practice of Samantabhadra 〔T19 0126c15〕: 「十方如來教其弟子菩薩根者修普賢行，從我立名」—“the tathāgatas of the ten directions teach those of their disciples who have the faculty of a bodhisattva to cultivate the practice of Samantabhadra, which is named after me” 〔T19 0126c14〕
• 六牙象 — the six-tusked elephant 〔T19 0126c18〕 · 摩頂 — stroking the crown 〔T19 0126c19〕
• 俱絺羅 — Kauṣṭhila 〔T19 0126c24〕
• 音聲輪 — the wheel of sound 〔T19 0127a06〕 · 師子吼 — the lion’s roar 〔T19 0127a07〕
• 三千威儀 — the three thousand deportments 〔T19 0127a13〕 · 遮業 — actions wrong by prohibition 〔T19 0127a14〕: 「三千威儀、八萬微細性業、遮業」—“the three thousand deportments and the eighty thousand subtle actions wrong by nature and actions wrong by prohibition” 〔T19 0127a13〕
• 綱紀 — the one who keeps order 〔T19 0127a15〕: 「我是如來眾中綱紀」—“I am the one who keeps order in the Tathāgata’s assembly” 〔T19 0127a14〕
• 優樓頻螺 — Uruvilvā 〔T19 0127a19〕 · 伽耶 — Gayā 〔T19 0127a19〕 · 那提 — Nadī 〔T19 0127a19〕: Fascicle Three writes ‘優盧頻螺’, and this fascicle writes 優樓頻螺; both are kept as in the base text.
• 空王 — King of Emptiness 〔T19 0127a28〕 · 火頭 — Fire-Head 〔T19 0127b01〕 · 火光三昧 — the samādhi of fire-light 〔T19 0127b02〕: 「從是諸佛皆呼召我名為火頭」—“From then on all the buddhas called me by the name Fire-Head” 〔T19 0127b01〕
• 力士 — strongman 〔T19 0127b03〕: 「諸佛成道我為力士，親伏魔怨」—“when the buddhas attain the path, I shall be their strongman, myself subduing the demonic enemies” 〔T19 0127b02〕
• 普光如來 — the Tathāgata Universal Light 〔T19 0127b07〕 · 闤闠 — the marketplace 〔T19 0127b10〕 · 毘舍浮佛 — the Buddha Viśvabhū 〔T19 0127b12〕
• 水天 — Water-Deva 〔T19 0127b25〕 · 修習水精 — cultivating the essence of water 〔T19 0127b26〕: 「教諸菩薩修習水精入三摩地」—“who taught the bodhisattvas to cultivate the essence of water and enter samādhi” 〔T19 0127b25〕
• 浮幢王剎 — the lands of the Floating Banner King 〔T19 0127b28〕 · 香水海 — the fragrant seas 〔T19 0127b29〕
• 違害鬼 — the harming ghost 〔T19 0127c05〕
• 山海自在通王如來 — the Tathāgata King of Mastery and Penetration over Mountains and Seas 〔T19 0127c12〕 · 亡身 — the vanishing of the body 〔T19 0127c12〕
• 童真 — youthful truth 〔T19 0127c13〕: 「今於如來得童真名」—“Now, with the Tathāgata, I have obtained the name of youthful truth” 〔T19 0127c13〕
• 無量聲 — Immeasurable Sound 〔T19 0127c17〕 · 本覺妙明 — the original awakening, wondrous and bright 〔T19 0127c18〕: 「開示菩薩本覺妙明」—“who disclosed to the bodhisattvas the original awakening, wondrous and bright” 〔T19 0127c18〕
• 不動佛國 — the land of the Buddha Akṣobhya 〔T19 0127c25〕
• 定光佛 — the Buddha Fixed Light 〔T19 0128a01〕 · 無邊身 — the boundless body 〔T19 0128a01〕: 「我與如來定光佛所，得無邊身」—“With the Tathāgata, at the place of the Buddha Fixed Light, I attained the boundless body” 〔T19 0128a01〕
• 大圓鏡 — the great round mirror 〔T19 0128a03〕 · 幢王剎 — the banner-king lands 〔T19 0128a04〕
• 日月燈明 — Sun-and-Moon Lamp Brightness 〔T19 0128a11〕 · 唯心識定 — the samādhi of mind-only consciousness 〔T19 0128a13〕: 「教我修習唯心識定」—“taught me to cultivate the samādhi of mind-only consciousness” 〔T19 0128a13〕
• 然燈佛 — the Buddha Dīpaṃkara 〔T19 0128a15〕 · 無上妙圓識心三昧 — the unsurpassed, wondrous, perfect samādhi of the cognizing mind 〔T19 0128a15〕
• 次補佛處 — next to fill the Buddha’s place 〔T19 0128a18〕: 「今得授記，次補佛處」—“Now I have received the prediction, next to fill the Buddha’s place” 〔T19 0128a18〕
• 圓成實 — the perfected real 〔T19 0128a19〕 · 依他 — the other-dependent 〔T19 0128a20〕 · 遍計執 — pervasive discrimination and attachment 〔T19 0128a20〕
• 五十二菩薩 — fifty-two bodhisattvas 〔T19 0128a21〕 · 無量光 — Immeasurable Light 〔T19 0128a23〕 · 超日月光 — Light Surpassing Sun and Moon 〔T19 0128a24〕: 「十二如來相繼一劫」—“twelve tathāgatas appeared in succession within one kalpa” 〔T19 0128a23〕
• 念佛三昧 — the samādhi of recollecting the Buddha 〔T19 0128a24〕 · 香光莊嚴 — adornment of fragrance and light 〔T19 0128b03〕: 「如染香人，身有香氣，此則名曰香光莊嚴」—“It is like a person who has been perfumed with incense: his body has the fragrance; this is called adornment of fragrance and light” 〔T19 0128b02〕
• 淨土 — the pure land 〔T19 0128b04〕: 「攝念佛人歸於淨土」—“I gather in those who recollect the Buddha and bring them back to the pure land” 〔T19 0128b04〕

VII. Similes and Rhetoric

The fever that returns every other day: 「雖得如是多聞善根，名為出家，猶隔日瘧」—“although we have obtained such roots of goodness of much learning, and are called those who have left home, we are still like a fever that returns every other day” 〔T19 0124b17〕

Flowers in the sky: 「識性虛妄，猶如空花」—“the nature of consciousness is false, like flowers in the sky” 〔T19 0124c07〕 It appears again in the verse: 「無為無起滅，不實、如空花」—“the unconditioned neither arises nor perishes; it is not real, like flowers in the sky” 〔T19 0124c13〕

Crossed reeds: 「相見無性同於交蘆」—“the seen appearance and the seeing have no self-nature, like crossed reeds” 〔T19 0124c08〕 It appears again in the verse: 「中間無實性，是故若交蘆」—“In between there is no real nature; therefore they are like crossed reeds” 〔T19 0124c16〕

The torrent: 「陀那微細識，習氣成暴流」—“The subtle ādāna consciousness: habit-energy builds into a torrent” 〔T19 0124c22〕

The wondrous lotus · the jeweled awakening of the Vajra King: 「是名妙蓮華，金剛王寶覺、如幻三摩提」—“This is called the wondrous lotus, the jeweled awakening of the Vajra King, the illusion-like samādhi” 〔T19 0124c26〕

The six knots in the flowered kerchief of the Kapāla deva: 「取劫波羅天所奉花巾，於大眾前綰成一結」—“took the flowered kerchief offered by the Kapāla deva, and before the great assembly tied it into a knot” 〔T19 0125a08〕; below, 「如是倫次綰疊花巾，總成六結」—“In this way he tied the folded flowered kerchief in order, making six knots in all” 〔T19 0125a12〕; the one kerchief with six knots is a simile for the six faculties sharing one substance while the names of the knots differ.

The mad flowers of toiling eyes: 「如勞目睛，則有狂花」—“It is like eyes that toil in staring and then see mad flowers” 〔T19 0125b06〕 concluded with 「一切世間山河大地，生死涅槃，皆即狂勞顛倒花相」—“all the mountains, rivers, and great earth of the world, birth and death and nirvāṇa, are all appearances of flowers from mad toil and inversion” 〔T19 0125b07〕

A single drop of rain beyond the Ganges sands: 「乃至恒沙界外一滴之雨亦知頭數」—“even of a single drop of rain beyond worlds as many as the sands of the Ganges, he knows the number” 〔T19 0125b17〕 followed by 「松直、棘曲、鵠白、烏玄皆了元由」—“the pine’s straightness, the bramble’s crookedness, the swan’s whiteness, the crow’s blackness—he fully knows the origin” 〔T19 0125b18〕

The infant who lost its milk meeting its loving mother: 「如失乳兒忽遇慈母」—“like an infant who has lost its milk suddenly meeting its loving mother” 〔T19 0125c02〕

The Deer Park and the Kukkuṭa Garden: 「我在鹿苑及於雞園，觀見如來最初成道」—“In the Deer Park and the Kukkuṭa Garden I saw the Tathāgata when he first attained the path” 〔T19 0125c12〕

Impurity and white bones: 「以從不淨、白骨、微塵歸於虛空」—“from impurity, white bones, and fine dust it returns to empty space” 〔T19 0125c18〕

Aloeswood incense: 「見諸比丘燒沈水香」—“I saw the bhikṣus burning aloeswood incense” 〔T19 0125c24〕

The snap of the fingers: 「身心乃能度百千劫猶如彈指」—“my body and mind were able to pass through a hundred thousand kalpas as if in a snap of the fingers” 〔T19 0126a23〕

The fruit in the palm: 「精真洞然如觀掌果」—“the essential truth clear throughout, as if looking at a fruit in my palm” 〔T19 0126b02〕

The ailment of chewing like an ox: 「世世生生有牛呞病」—“life after life I have had the ailment of chewing like an ox” 〔T19 0126b13〕

The bird leaving its cage: 「遠離三有，如鳥出籠」—“far apart from the three existences, like a bird leaving its cage” 〔T19 0126b16〕

The white at the tip of the nose: 「世尊教我及俱絺羅觀鼻端白」—“The World-Honored One taught me and Kauṣṭhila to contemplate the white at the tip of the nose” 〔T19 0126c24〕 followed by 「見鼻中氣出入如煙」—“I saw the breath in the nose going out and coming in like smoke” 〔T19 0126c25〕 and 「猶如瑠璃」—“like beryl” 〔T19 0126c26〕

The turbid stream clarified and in time becoming clear and lustrous: 「如澄濁流久成清瑩」—“as when a turbid stream is clarified and in time becomes clear and lustrous” 〔T19 0127a24〕

The mass of raging fire · the jeweled flame: 「說多婬人成猛火聚」—“who said that those much given to lust become a mass of raging fire” 〔T19 0127a28〕 concluded with 「生大寶焰」—“producing a great jeweled flame” 〔T19 0127b04〕

Leveling the ground of the mind: 「當平心地，則世界地一切皆平」—“You should level the ground of your mind; then the ground of the world will all be level” 〔T19 0127b16〕

The two dusts of body and world: 「見身微塵，與造世界所有微塵等無差別」—“I saw that the fine dust of the body and all the fine dust that makes up the world are equal and without difference” 〔T19 0127b17〕

The one-flavored nature of water · the fragrant seas: 「見水身中，與世界外浮幢王剎諸香水海、等無差別」—“I saw that the water in my body and the fragrant seas of all the lands of the Floating Banner King beyond the world are equal and without difference” 〔T19 0127b28〕

The tile-shard thrown into the water: 「取一瓦礫投於水內」—“took a tile-shard and threw it into the water” 〔T19 0127c03〕 followed by 「如舍利弗遭違害鬼」—“like Śāriputra struck by the harming ghost” 〔T19 0127c04〕

The power of wind with nothing to rest on: 「皆是妄緣風力所轉」—“all turned by the power of the wind of false conditions” 〔T19 0127c18〕

Mosquitoes in a vessel: 「如一器中貯百蚊蚋啾啾亂鳴」—“like a hundred mosquitoes stored in one vessel, buzzing in confusion” 〔T19 0127c23〕

The jewel-pearls · the great round mirror: 「爾時手執四大寶珠」—“At that time I held in my hands four great jewel-pearls” 〔T19 0128a01〕 followed by 「又於自心現大圓鏡」—“Further, in my own mind there appeared a great round mirror” 〔T19 0128a02〕

Form and shadow: 「同於形影不相乖異」—“like form and shadow, never parting or diverging” 〔T19 0128a27〕

As a mother remembers her child: 「十方如來憐念眾生，如母憶子」—“The tathāgatas of the ten directions think with pity of beings as a mother remembers her child” 〔T19 0128a27〕 followed by 「子若憶母如母憶時，母子歷生不相違遠」—“If the child remembers the mother as the mother remembers him, mother and child through many lives will not be far apart” 〔T19 0128a29〕

The person perfumed with incense · adornment of fragrance and light: 「如染香人，身有香氣，此則名曰香光莊嚴」—“It is like a person who has been perfumed with incense: his body has the fragrance; this is called adornment of fragrance and light” 〔T19 0128b02〕

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 the doubt that knot and untying share one substance, the doubt about the six untied and the one gone, citing cultivation and realization at length, and the sages each telling their gate of realization (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

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

• 〔T19 0124b13〕 The character 剌 in 「般剌蜜諦」—“Pramiti”: the base text reads 剌; the Taishō first printing reads 刺.
• 〔T19 0124b25〕 The characters 金光 in 「紫金光手」—“hand of purple-gold light”: the base text reads 金光, and the Qisha Canon and the Yuan and Ming recensions read the same; the Taishō first printing reads 光金.
• 〔T19 0124b26〕 The character 振 in 「六種振動」—“shook in six ways”: the base text reads 振; the Song, Yuan, and Ming recensions read 震.
• 〔T19 0124c03〕 The character 證 in 「令汝速證」—“which makes you swiftly realize”: the base text reads 證, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 登.
• 〔T19 0124c26〕 The character 華 in 「是名妙蓮華」—“This is called the wondrous lotus”: the base text reads 華; the Korean recension reads 花.
• 〔T19 0125a05〕 The character 惟 in 「惟垂大慈」—“I only ask that you once more bestow your great compassion”: the base text reads 惟; the Song recension reads 唯.
• 〔T19 0125a07〕 The character 斂 in 「斂僧伽梨」—“gathered his saṃghāṭī”: the base text reads 斂, and the Korean recension reads the same; the Taishō first printing reads 歛.
• 〔T19 0125a07〕 The character 攬 in 「攬七寶机」—“leaned upon the table of seven jewels”: the base text reads 攬, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 覽.
• 〔T19 0125a08〕 The character 机 in 「七寶机」—“the table of seven jewels”: the base text reads 机; the Song, Yuan, and Ming recensions read 几.
• 〔T19 0125a08〕 The character 机 in 「引手於机」—“reached his hand to the table”: the base text reads 机; the Song, Yuan, and Ming recensions read 几.
• 〔T19 0125a26〕 The character 辯 in 「盡其明辯」—“exhausted my intelligence and eloquence”: the base text reads 辯; the Yuan and Ming recensions read 辨.
• 〔T19 0125a27〕 The character 言 in 「佛言」—“The Buddha said”: the base text reads 言; the Song, Yuan, and Ming recensions read 言如是.
• 〔T19 0125b12〕 The characters 成解 in 「云何成解」—“how can it be untied”: the base text reads 成解; the Song, Yuan, and Ming recensions read 解.
• 〔T19 0125c04〕 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 0125c11〕 The character 憍 in 「憍陳那」—“Kauṇḍinya”: the base text reads 憍, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 驕.
• 〔T19 0126a03〕 The character 醋 in 「苦、醋、鹹」—“bitter, sour, salty”: the base text reads 醋; the Song and Yuan recensions read 酢.
• 〔T19 0126a14〕 The character 今 in 「乃至今時」—“and so on until now”: the base text reads 今; the Ming recension reads 令.
• 〔T19 0126a14〕 The character 令 in 「令得無學」—“we have attained the stage beyond training”: the base text reads 令, and the Qisha Canon reads the same; the Taishō first printing reads 今.
• 〔T19 0126a22〕 The character 等 in 「紫金光比丘尼等」—“the bhikṣuṇī Purple-Gold Light and the others”: the base text reads 等, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 者.
• 〔T19 0126b10〕 The character 返 in 「返息循空」—“returning the breath to follow emptiness”: the base text reads 返; the Yuan and Ming recensions read 反.
• 〔T19 0126b12〕 The character 驕 in 「驕梵鉢提」—“Gavāṃpati”: the base text reads 驕; the Song, Yuan, and Ming recensions read 憍.
• 〔T19 0126c08〕 The characters 路中 in 「我於路中」—“on the road I”: the base text reads 路中; the Ming recension reads 中路.
• 〔T19 0126c19〕 The character 得 in 「未得見我」—“cannot see me”: the base text reads 得, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 合.
• 〔T19 0126c23〕 The character 提 in 「三摩提」—“samādhi”: the base text reads 提; the Yuan and Ming recensions read 地.
• 〔T19 0127a15〕 The character 無 in 「眾推無上」—“the assembly esteems me as unsurpassed”: the base text reads 無; the Ming recension reads 為.
• 〔T19 0127a18〕 The character 犍 in 「大目犍連」—“Mahāmaudgalyāyana”: the base text reads 犍; the Korean and Song recensions read 揵.
• 〔T19 0127a29〕 The character 𨈛 in 「四𨈛」—“the four limbs”: the base text reads 𨈛; the Song and Yuan recensions read 支, and the Ming recension reads 肢.
• 〔T19 0127b04〕 The character 暖 in 「身心暖觸」—“the warm touch of body and mind”: the base text reads 暖; the Song recension reads 煖.
• 〔T19 0127b13〕 The character 泥 in 「被於泥溺」—“sank in the mud”: the base text reads 泥, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 陷.
• 〔T19 0127b15〕 The character 延 in 「延佛設齋」—“invited the Buddha to a feast”: the base text reads 延, and the Jin Canon, the Qisha Canon, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 筵.
• 〔T19 0127b15〕 The character 齋 in 「延佛設齋」—“invited the Buddha to a feast”: the base text reads 齋; the Korean recension reads 齊.
• 〔T19 0127b20〕 The character 華 in 「宣妙蓮華」—“proclaim the wondrous lotus”: the base text reads 華; the Korean recension reads 花.
• 〔T19 0127b26〕 The character 精 in 「修習水精」—“to cultivate the essence of water”: the base text reads 精; the Song, Yuan, and Ming recensions read 觀.
• 〔T19 0127b28〕 「漩澓」—“circling back and forth”: the base text reads 漩澓; the Song, Yuan, and Ming recensions read 旋復.
• 〔T19 0127c02〕 The character 窺 in 「窺窓觀室」—“peeped through the window into the room”: the base text reads 窺; the Ming recension reads 闚.
• 〔T19 0127c02〕 The character 屋 in 「遍在屋中」—“filling the house”: the base text reads 屋; the Song, Yuan, and Ming recensions read 室.
• 〔T19 0127c04〕 The character 盻 in 「顧盻而去」—“looked around and left”: the base text reads 盻; the Korean recension reads 䀎.
• 〔T19 0127c13〕 The second character 無 in 「無二無別」—“not two and without difference”: the base text reads 無; the Ming recension reads 分.
• 〔T19 0127c21〕 The characters 了覺 in 「了覺此群動性」—“understood and was aware of the nature of this mass of movement”: the base text reads 了覺; the Song, Yuan, and Ming recensions read 覺了.
• 〔T19 0127c28〕 The character 合 in 「合十方佛」—“joined with the buddhas of the ten directions”: the base text reads 合; the Song recension reads 令.
• 〔T19 0128b06〕 The character 地 in 「摩地，斯為第一」—“samādhi—this is foremost”: the base text reads 地; the Korean recension reads 提.

The fascicle title and the attribution: in this fascicle the Taishō text has no collation notes on the fascicle title or the interlinear note on its other name; on the attribution line the character ‘剌’ has one [CBETA collation] note.

The attribution: the attribution of this fascicle reads 「般剌蜜諦」—“Pramiti” 〔T19 0124b13〕, while the attributions of Fascicles One to Four read ‘般剌蜜帝’; recorded as in the base text, side by side without adjudication.

Character forms: the only rare character in this fascicle is ‘𨈛’, seen once (〔T19 0127a29〕), recorded as in the base text. 「諦」, 「驕梵鉢提」, 「瑠璃光」, 「花巾」, 「花相」, 「涅槃僧」, 「鉢」, 「机」, 「秖」, 「漩澓」, and 「盻」 are all recorded as in the base text.

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

① This fascicle has sixty-eight head-notes and collation notes in all: thirty Taishō head-notes, thirty [CBETA collation] notes corresponding to them, and eight further [CBETA collation] notes (none 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.