楞嚴經 卷第六・耳根圓通The Śūraṅgama Sūtra · Fascicle Six: Perfect Penetration through the Ear Faculty

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 Six carries on the meaning of Fascicle Five, the twenty-four sages telling of perfect penetration and the selection of a faculty by which the six are untied and the one is gone, running from the fascicle title to the closing title of the fascicle; the next fascicle begins anew. The twenty-five perfect penetrations are complete here: the first twenty-four sages are in Fascicle Five, and the ear gate of Avalokiteśvara is the twenty-fifth; when the Buddha addresses Mañjuśrī he speaks of 「二十五無學諸大菩薩及阿羅漢」—“these twenty-five great bodhisattvas and arhats beyond training” 〔T19 0130a09〕. Zixuan judges the passage from Avalokiteśvara’s own account onward as one realization: 「第五、返聞真實證」—“Fifth, the true realization by turning hearing back” 〔T39n1799 0903a05〕. Following Zixuan’s outline this fascicle is divided into eighteen sections; the higher-level headings follow Zixuan word for word:

Section 1 is, under Zixuan’s 「正陳修證」—“Directly setting out cultivation and realization” 〔T39n1799 0903a11〕, 「一、正敘因修」—“First, directly narrating the cause and the cultivation” 〔T39n1799 0903a11〕, with the fascicle title and the attribution at its head; beneath it, 「一、遇佛稟教」—“First, meeting the Buddha and receiving the teaching” 〔T39n1799 0903a11〕 begins at 「爾時，觀世音菩薩即從座起」—“Then the bodhisattva Avalokiteśvara rose from his seat” 〔T19 0128b15〕, and 「二、如教修觀」—“Second, cultivating contemplation as taught” 〔T39n1799 0903a20〕 begins at 「彼佛教我從聞思修入三摩地」—“That buddha taught me to enter samādhi from hearing, reflection, and cultivation” 〔T19 0128b18〕. Section 2 is, under 「二、具彰果德」—“Second, fully displaying the virtues of the fruit” 〔T39n1799 0903c04〕, 「一、獲果德」—“First, attaining the virtues of the fruit” 〔T39n1799 0903c04〕, beginning at 「生滅既滅，寂滅現前」—“Arising and ceasing having ceased, stillness-and-extinction appeared before me” 〔T19 0128b21〕. Sections 3, 4, and 5 are, under 「二、明妙用」—“Second, clarifying the wondrous functions” 〔T39n1799 0903c19〕, 「一、三十二應」—“First, the thirty-two responses” 〔T39n1799 0903c20〕, 「二、十四無畏」—“Second, the fourteen fearlessnesses” 〔T39n1799 0905c04〕, and 「三、四不思議德用殊絕，非言智之所能及也，即顯大圓鏡體功德之相」—“Third, the four inconceivables: their virtues and functions are surpassing, beyond the reach of words and knowledge; this discloses the marks of the merit and virtue of the substance of the great round mirror” 〔T39n1799 0906c08〕, beginning respectively at 「世尊！由我供養觀音如來」—“World-Honored One! Because I made offerings to the Tathāgata Avalokiteśvara” 〔T19 0128b26〕, 「世尊！我復以此聞薰聞修金剛三昧無作妙力」—“World-Honored One! Further, by the wondrous power without contrivance of this Vajra Samādhi of hearing-permeation and hearing-cultivation” 〔T19 0129a25〕, and 「世尊！我又獲是圓通」—“World-Honored One! Further, because I attained this perfect penetration” 〔T19 0129c04〕. Section 6 is, under 「正陳修證」—“Directly setting out cultivation and realization” 〔T39n1799 0903a11〕, 「三、總結釋成」—“Third, concluding and explaining the attainment” 〔T39n1799 0907b01〕, beginning at 「佛問圓通，我從耳門圓照三昧」—“The Buddha asks about perfect penetration; I, from the ear gate, by the samādhi of perfect illumination” 〔T19 0129c24〕. Section 7 is, under 「第五、返聞真實證」—“Fifth, the true realization by turning hearing back” 〔T39n1799 0903a05〕, 「二、慶說難思正在觀音，旁兼餘聖」—“Second, the celebration of what is hard to conceive: it is centered on Avalokiteśvara and extends alongside to the other sages” 〔T39n1799 0907b14〕, beginning at 「爾時，世尊於師子座，從其五體同放寶光」—“At that time the World-Honored One, on the lion seat, sent forth jeweled light together from the five parts of his body” 〔T19 0129c29〕. Section 8 is the beginning of 「四、佛勅文殊料揀」—“Fourth, the Buddha commands Mañjuśrī to select” 〔T39n1799 0907c10〕, beginning at 「於是如來告文殊師利法王子」—“Then the Tathāgata said to the Dharma prince Mañjuśrī” 〔T19 0130a08〕. Section 9 joins, under 「一、說偈料揀」—“First, speaking verses of selection” 〔T39n1799 0907c26〕, 「一、奉旨伸敬」—“First, receiving the command and expressing reverence” 〔T39n1799 0907c26〕 with, under 「二、正說偈辭」—“Second, the words of the verses proper” 〔T39n1799 0908a02〕, 「一、頌真妄雙源」—“First, praising the twin sources of true and false” 〔T39n1799 0908a02〕, beginning at 「文殊師利法王子奉佛慈旨」—“The Dharma prince Mañjuśrī, receiving the Buddha’s compassionate command” 〔T19 0130a14〕; the verse begins at 「覺海性澄圓，圓澄覺元妙」—“The nature of the sea of awakening is clear and perfect; perfect and clear, the origin of awakening is wondrous” 〔T19 0130a17〕. Section 10 is 「二、料揀諸聖」—“Second, selecting among the sages” 〔T39n1799 0908c06〕, beginning at 「色想結成塵，精了不能徹」—“Form, by false thinking, congeals into dust; the essential brightness of discerning cannot see through it” 〔T19 0130a27〕; Zixuan divides it into four gates: 「一、依塵顯悟門」—“First, the gate of awakening disclosed through the dusts” 〔T39n1799 0908c06〕, 「二、依根證入門」—“Second, the gate of realizing entry through the faculties” 〔T39n1799 0909a09〕, 「三、依識修斷門」—“Third, the gate of cultivating cutting-off through the consciousnesses” 〔T39n1799 0909b09〕, and 「四、依大歸性門」—“Fourth, the gate of returning to the nature through the elements” 〔T39n1799 0909c15〕. Section 11 is 「三、頌觀音圓通」—“Third, praising Avalokiteśvara’s perfect penetration” 〔T39n1799 0910a28〕, beginning at 「我今白世尊：佛出娑婆界」—“I now say to the World-Honored One: the Buddha appeared in the Sahā world” 〔T19 0130c17〕, and running to the end of the verse, 「圓通超餘者，真實心如是」—“perfect penetration surpasses the rest: the true and real mind is like this” 〔T19 0131b22〕. Section 12 is, under 「四、佛勅文殊料揀」—“Fourth, the Buddha commands Mañjuśrī to select” 〔T39n1799 0907c10〕, 「三、時眾獲益」—“Third, the assembly of the time gains benefit” 〔T39n1799 0911c13〕, beginning at 「於是阿難及諸大眾，身心了然」—“Then Ānanda and the great assembly, clear in body and mind” 〔T19 0131b23〕. Section 13 is, under 「三、辦離魔業行」—“Third, setting out the practice of leaving the deeds of Māra” 〔T39n1799 0912a01〕, 「一、阿難觀時請問」—“First, Ānanda sees the occasion and asks” 〔T39n1799 0912a14〕, beginning at 「阿難整衣服，於大眾中合掌頂禮」—“Ānanda straightened his robes, and in the midst of the great assembly joined his palms and bowed his head” 〔T19 0131c01〕. Section 14 joins, under 「二、如來廣為宣說」—“Second, the Tathāgata proclaims it at length” 〔T39n1799 0912b05〕, 「一、讚請許宣」—“First, praising the request and permitting the proclamation” 〔T39n1799 0912b05〕 and the heading after it, 「一、總明三學」—“First, clarifying the three studies in general” 〔T39n1799 0912b11〕, beginning respectively at 「爾時，世尊於大眾中，稱讚阿難」—“At that time the World-Honored One, in the midst of the great assembly, praised Ānanda” 〔T19 0131c10〕 and 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0131c13〕. Sections 15 to 18 are, under 「二、別示戒學」—“Second, showing the training in precepts in particular” 〔T39n1799 0912b16〕, 「一、離欲因」—“First, the cause of leaving desire” 〔T39n1799 0912b17〕, 「二、離殺因」—“Second, the cause of leaving killing” 〔T39n1799 0913a04〕, 「三、離盜因」—“Third, the cause of leaving stealing” 〔T39n1799 0913c05〕, and 「四、離妄因」—“Fourth, the cause of leaving false speech” 〔T39n1799 0914b24〕, beginning respectively at 「阿難！云何攝心我名為戒？」—“Ānanda! What is gathering in the mind that I call precept?” 〔T19 0131c15〕, 「阿難！又諸世界六道眾生，其心不殺」—“Ānanda! Again, if the beings of the six destinies in all worlds have minds that do not kill” 〔T19 0132a03〕, 「阿難！又復世界六道眾生，其心不偷」—“Ānanda! Again, if the beings of the six destinies in the world have minds that do not steal” 〔T19 0132b01〕, and 「阿難！如是世界六道眾生，雖則身心無殺、盜、婬」—“Ānanda! Such beings of the six destinies in the world, even if in body and mind they are free of killing, stealing, and lust” 〔T19 0132b29〕.

Speakers: Sections 1 to 6 are Avalokiteśvara’s own account, 「爾時，觀世音菩薩即從座起，頂禮佛足而白佛言」—“Then the bodhisattva Avalokiteśvara rose from his seat, bowed his head at the Buddha’s feet, and said to the Buddha” 〔T19 0128b15〕, the hearer being the Buddha; within the account, 「彼佛教我從聞思修入三摩地」—“That buddha taught me to enter samādhi from hearing, reflection, and cultivation” 〔T19 0128b18〕, 「蒙彼如來授我如幻聞薰聞修金剛三昧」—“that tathāgata transmitted to me the illusion-like Vajra Samādhi of hearing-permeation and hearing-cultivation” 〔T19 0128b26〕, and 「彼佛如來歎我善得圓通法門，於大會中授記我為觀世音號」—“That buddha, the tathāgata, praised me for skillfully attaining the Dharma-gate of perfect penetration, and in the great assembly predicted for me the name Avalokiteśvara” 〔T19 0129c26〕 are all reported within the sage’s account. In each of the thirty-two responses 「我於彼前」—“I … before them” 〔T19 0128c02〕 is Avalokiteśvara’s word; only the three responses 「若有諸天樂出天倫；我現天身」—“If there are devas who delight in leaving the class of devas, I manifest the body of a deva” 〔T19 0129a10〕, 「若有諸龍樂出龍倫；我現龍身」—“If there are dragons who delight in leaving the class of dragons, I manifest the body of a dragon” 〔T19 0129a11〕, and 「若諸眾生樂人修人；我現人身」—“If beings delight in being human and cultivating the human way, I manifest the body of a human” 〔T19 0129a19〕 do not use this phrase, and the one response to bodhisattvas reads 「我現佛身」—“I manifest the body of a buddha” 〔T19 0128b29〕. Section 6 concludes with 「佛問圓通，我從耳門圓照三昧緣心自在，因入流相得三摩提，成就菩提，斯為第一」—“The Buddha asks about perfect penetration; I, from the ear gate, by the samādhi of perfect illumination, the conditioning mind at ease, through the appearance of entering the stream attained samādhi and accomplished bodhi—this is foremost” 〔T19 0129c24〕. Section 7 is the compilers’ narration. In Section 8, 「於是如來告文殊師利法王子」—“Then the Tathāgata said to the Dharma prince Mañjuśrī” 〔T19 0130a08〕 introduces the Buddha’s words. In Sections 9 to 11 Mañjuśrī, 「承佛威神，說偈對佛」—“sustained by the Buddha’s majestic spirit, spoke verses to the Buddha” 〔T19 0130a15〕; the sentence introducing the verse is the compilers’ narration, the speaker of the verse is Mañjuśrī, and the hearer is the Buddha; within the verse, 「阿難縱強記」—“Even though Ānanda has a strong memory” 〔T19 0131a11〕, 「阿難汝諦聽」—“Ānanda, listen carefully” 〔T19 0131a13〕, 「大眾及阿難！」—“Great assembly and Ānanda!” 〔T19 0131b05〕, and 「堪以教阿難」—“fit to be used to teach Ānanda” 〔T19 0131b20〕 are all Mañjuśrī’s addresses within the verse. Section 12 is the compilers’ narration. In Section 13 Ānanda 「稽首白佛」—“bowed his head and said to the Buddha” 〔T19 0131c02〕; within his words, 「自未得度先度人者，菩薩發心；自覺已圓能覺他者，如來應世」—“One not yet delivered who first delivers others: that is the bodhisattva’s resolve; one whose own awakening is complete and who can awaken others: that is the Tathāgata’s appearing in the world” 〔T19 0131c04〕 is Ānanda’s report of the Tathāgata’s words. In Section 14 the World-Honored One, 「於大眾中，稱讚阿難」—“in the midst of the great assembly, praised Ānanda” 〔T19 0131c10〕; next comes 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0131c13〕, and everything to the four instructions at the end of the fascicle is the Buddha’s word, each instruction opened with the call 「阿難！」—“Ānanda!” 〔T19 0131c15〕.

The thirty-two responses: the thirty-two responses of Section 3; the names of the response-bodies and the opening phrases are given word for word below; the first five responses conclude with ‘so that they are liberated,’ and the twenty-seven from the body of Śakra onward conclude with ‘so that they are brought to accomplishment’:

It concludes with 「是名妙淨三十二應入國土身，皆以三昧聞薰聞修無作妙力自在成就」—“These are called the wondrous, pure thirty-two response-bodies that enter the lands; all are accomplished at ease by the wondrous power without contrivance of samādhi, of hearing-permeation and hearing-cultivation” 〔T19 0129a22〕.

The fourteen fearlessnesses: in Section 4 the base text itself speaks of 「十四種無畏功德」—“the merit and virtue of fourteen kinds of fearlessness” 〔T19 0129a27〕, and concludes with 「是名十四施無畏力，福備眾生」—“These are called the power of the fourteen bestowals of fearlessness, blessing and virtue provided to beings” 〔T19 0129c02〕; 「十四無畏」—“the fourteen fearlessnesses” 〔T39n1799 0905c04〕 is Zixuan’s heading. The opening phrases are given word for word below:

The four inconceivables: in Section 5 the base text reads 「四不思議無作妙德」—“four inconceivable wondrous virtues without contrivance” 〔T19 0129c05〕; the opening phrases are given word for word below:

Selecting among the sages: in Section 10 Mañjuśrī’s verse selects among twenty-four gates, two lines to each gate, in the order of Zixuan’s four gates; the first two phrases are given word for word below:

Each of the twenty-four gates concludes with 「云何獲圓通？」—“how could one attain perfect penetration?” 〔T19 0130b01〕; only the gate of form reads 「如何不明徹，於是獲圓通？」—“how, from what is not clear through, could one here attain perfect penetration?” 〔T19 0130a28〕.

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六〔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 Six [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0128b10〕.

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 0128b14〕. 「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六」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Six” 〔T19 0132c26〕.

This fascicle has one verse of a hundred and twenty-two lines, from 「覺海性澄圓，圓澄覺元妙」—“The nature of the sea of awakening is clear and perfect; perfect and clear, the origin of awakening is wondrous” 〔T19 0130a17〕 to 「圓通超餘者，真實心如是」—“perfect penetration surpasses the rest: the true and real mind is like this” 〔T19 0131b22〕; this fascicle has no dhāraṇī, and the character 「呪」—“spell” appears three times, all in the four inconceivables: 「祕密神呪」—“secret divine spells” 〔T19 0129c08〕 and 「誦一一呪，其形、其呪」—“recite each spell … those forms and those spells” 〔T19 0129c17〕. The main text of Fascicle Six, together with the fascicle title, the attribution, and the closing title, totals five thousand six hundred and ninety-five 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: Explaining the cultivation of contemplation as taught, Zixuan cites the Perfect Awakening: 「應當遠離一切幻化虛妄境界。」—“One should keep far from all illusory, transformed, and false objects.” 〔T39n1799 0903a27〕 Next: 「心如幻者，亦復遠離。」—“The mind that is like an illusion is also to be kept far from.” 〔T39n1799 0903b03〕 Next: 「遠離為幻，亦復遠離。」—“Keeping far from, being itself illusory, is also to be kept far from.” 〔T39n1799 0903b09〕 He also cites the Sūtra of Perfect Awakening: 「離遠離幻，亦復遠離。」—“Leaving the illusion of keeping far from is also to be kept far from.” 〔T39n1799 0903b14〕 He also cites a sūtra: 「初心畢竟二不別，如是二心前心難。」—“The first resolve and the ultimate are not two and not different; of these two minds the former is the harder.” 〔T39n1799 0903b27〕 without naming the sūtra.
• Section 3: Explaining the general meaning of the thirty-two responses, Zixuan cites the Avataṃsaka: 「清淨妙法身，湛然應一切。」—“The pure, wondrous Dharma-body, clear and still, responds to all.” 〔T39n1799 0903c26〕 On the body of the Īśvara deva he cites Ci’en: 「得異熟果，隨意所念，勝下二天。下二天果依樹而得，今隨欲得，名為自在。」—“They obtain a fruit of ripening that comes as they think of it at will, surpassing the two lower heavens. The fruits of the two lower heavens are obtained from trees; here they are obtained as one wishes, and so it is called ‘at ease.’” 〔T39n1799 0904b15〕
• Section 9: Explaining the praise of the twin sources of true and false, Zixuan cites the Awakening of Faith: 「即依覺故而有不覺。」—“It is precisely by relying on awakening that there is non-awakening.” 〔T39n1799 0908b02〕 He cites the Perfect Awakening: 「無上妙覺遍諸十方，出生如來與一切法同體平等，於諸修行實無有二，方便隨順其數無量。」—“Unsurpassed wondrous awakening pervades the ten directions and gives birth to the tathāgatas; with all dharmas it is of one substance and equal; in all cultivation there is truly no duality, while the expedient means that accord with it are numberless.” 〔T39n1799 0908b11〕
• Section 10: On the one gate of contemplating the nose, Zixuan cites a sūtra: 「若心有住則為非住。」—“If the mind has an abiding, that is a non-abiding.” 〔T39n1799 0909b27〕 without naming the sūtra.
• Section 11: Zixuan cites the Awakening of Faith: 「三界虛偽，唯心所作。」—“The three realms are false and unreal, made by the mind alone.” 〔T39n1799 0911a20〕
• Section 13: At the head of setting out the practice of leaving the deeds of Māra, Zixuan cites the Nirvāṇa Sūtra: 「魔尚能變身為佛，豈不能為四依菩薩惑亂世間？故佛廣說，若言聽畜八不淨物者，是魔所說。」—“Māra can even transform his body into a buddha; how could he not become a bodhisattva of the four reliances to confuse the world? Therefore the Buddha says at length that whoever says one is permitted to keep the eight impure things—that is what Māra says.” 〔T39n1799 0912a07〕
• Section 15: Zixuan cites the Perfect Awakening: 「一切眾生皆因婬欲而正性命。」—“All beings establish their nature and life through lust and desire.” 〔T39n1799 0912b21〕 He also says: 「故論云：心生則種種法生，心滅則種種法滅」—“Therefore the treatise says: when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease” 〔T39n1799 0912c14〕 without naming the treatise.
• Section 16: Zixuan cites the fourth fascicle of the Nirvāṇa, where Kāśyapa asks: 「云何如來先許比丘食三淨肉？」—“Why did the Tathāgata earlier permit the bhikṣus to eat the three kinds of pure meat?” 〔T39n1799 0913a28〕 The Buddha says: 「隨事漸制故耳。」—“It is only because the rules were made gradually according to circumstances.” 〔T39n1799 0913a29〕 He also only mentions 「如起信說」—“as the Awakening of Faith says” 〔T39n1799 0913b08〕, without recording the treatise’s text.
• Section 17: Zixuan cites the Nirvāṇa, chapter on the Wrong and the Right: 「我滅度後，是魔波旬漸當壞亂我之正法，乃至作比丘、比丘尼及阿羅漢等形，以有漏身稱是無漏，壞我正法」—“After my extinction, Māra Pāpīyān will gradually ruin and confuse my true Dharma, even taking the forms of bhikṣus, bhikṣuṇīs, arhats, and the like, calling a body with outflows one without outflows, ruining my true Dharma” 〔T39n1799 0914a06〕 He cites the Laṅkā: 「愚癡凡夫惡見所噬，邪曲迷醉，妄稱一切智說。」—“Foolish ordinary people, devoured by evil views, crooked and drunk with delusion, falsely claim the teaching of all-knowledge.” 〔T39n1799 0914b19〕 and records alongside it: 「暉解云：無智之人不了如來方便說法，而乃妄稱一切智人作究竟說」—“Hui’s explanation says: people without wisdom do not understand that the Tathāgata teaches the Dharma by expedients, and instead falsely claim that the All-Knowing One is giving the ultimate teaching” 〔T39n1799 0914b20〕
• Section 18: Zixuan cites the Nirvāṇa, chapter on the Wrong and the Right: 「若有說言：『我已得成阿耨菩提。何以故？以有佛性故，有佛性者必定得成阿耨菩提。』當知是人犯波羅夷罪。」—“If someone says, ‘I have already attained anuttarā bodhi. Why? Because I have the buddha-nature, and whoever has the buddha-nature will surely attain anuttarā bodhi,’ know that this person commits a pārājika offense.” 〔T39n1799 0914c12〕 He cites the Spring and Autumn Tradition: 「若不早圖，後君噬臍。」—“If you do not plan for it early, later, my lord, you will be biting your navel.” 〔T39n1799 0915a19〕 He cites the Lotus: 「濁世惡比丘，邪智心諂曲，未得謂為得，我慢心充滿」—“Evil bhikṣus of the turbid age, with wrong wisdom and minds flattering and crooked, claim to have attained what they have not attained, their minds full of conceit” 〔T39n1799 0915a24〕

In Sections 2, 4, 5, 6, 7, 8, 12, and 14, Zixuan’s commentary cites no sūtra or treatise.

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 · Narrating the Cause and the Cultivation　Explaining meeting the Buddha and receiving the teaching, Zixuan says: 「聞思修慧諸行通途，無有一佛不以音聲而化群品，無有一機不從耳根聞教解悟」—“The wisdom of hearing, reflection, and cultivation is the common road of all practices; there is no buddha who does not transform the multitudes by sound, and no capacity that does not understand and awaken by hearing the teaching through the ear faculty” 〔T39n1799 0903a18〕 Explaining the name Avalokiteśvara, Zixuan says: 「梵音阿那婆婁吉底輸，此云觀世音，從能所境智以立名也。」—“The Sanskrit sound is 阿那婆婁吉底輸, which here means ‘Observer of the World’s Sounds’; the name is established from the observing and the observed, object and wisdom.” 〔T39n1799 0903a15〕 Explaining ‘entered the stream and let the object of hearing vanish,’ Zixuan says: 「入流，猶返流也。初觀聞性，返照離緣，不隨前塵流轉起滅，故云入流亡所。」—“Entering the stream is like turning the stream back. At first one contemplates the nature of hearing, turning the light back and leaving conditions, not following the flowing, arising, and ceasing of the dusts before one; therefore it says ‘entered the stream and let the object vanish.’” 〔T39n1799 0903a22〕 Explaining ‘hearing and what is heard were both exhausted,’ Zixuan says: 「故云聞所聞盡，此遣聞慧也」—“therefore it says ‘hearing and what is heard were both exhausted’; this dispels the wisdom of hearing” 〔T39n1799 0903b01〕 Explaining ‘awareness and what it is aware of were both empty,’ Zixuan says: 「盡聞之處即思慧為體，名之為覺」—“Where hearing is exhausted, the wisdom of reflection is the substance, and it is called awareness” 〔T39n1799 0903b04〕 He also says: 「此遣思慧」—“This dispels the wisdom of reflection” 〔T39n1799 0903b07〕 Explaining ‘the emptying and what is emptied were also both extinguished,’ Zixuan says: 「此遣修慧」—“This dispels the wisdom of cultivation” 〔T39n1799 0903b13〕 Explaining ‘stillness-and-extinction appeared before me,’ Zixuan says: 「無生真理、寂常妙性了然明現，故云寂滅現前」—“The true principle of non-arising, the still, permanent, wondrous nature, appears clearly and brightly; therefore it says ‘stillness-and-extinction appeared before me’” 〔T39n1799 0903b18〕 Summing it up he says: 「此之觀門即是圓修一心三觀」—“This gate of contemplation is the perfect cultivation of the threefold contemplation in one mind” 〔T39n1799 0903b29〕

Section 2 · Attaining the Fruit and Its Merits　Zixuan says: 「前寂滅現前是斷德，本覺妙心是智德，慈悲二力是恩德。」—“The stillness-and-extinction appearing before him, above, is the virtue of severance; the wondrous mind of original awakening is the virtue of wisdom; the two powers of kindness and compassion are the virtue of grace.” 〔T39n1799 0903c08〕 Explaining joining above, Zixuan says: 「本妙覺心即是己心，與諸如來無二圓滿，今日親證，故名為合」—“The fundamental wondrous awakened mind is one’s own mind, not two with all the tathāgatas and perfectly complete; today one realizes it in person, and so it is called joining” 〔T39n1799 0903c15〕 Explaining joining below, Zixuan says: 「一切眾生亦是此心無二無別，故亦彼合，合故見其本成佛道，枉自流浪，故可悲仰。」—“All beings, too, are this mind, without two and without difference; therefore one joins with them as well; joining, one sees that they have originally accomplished the buddha-path yet wander in vain, and so one has yearning compassion for them.” 〔T39n1799 0903c16〕

Section 3 · The Thirty-Two Responses　Explaining the illusion-like Vajra Samādhi of hearing-permeation and hearing-cultivation, Zixuan says: 「以如幻力熏修聞思修慧，成金剛三昧，能破無始微細無明，圓證如來藏體。」—“By the illusion-like power one permeates and cultivates the wisdom of hearing, reflection, and cultivation, accomplishing the Vajra Samādhi, which can break the subtle beginningless ignorance and perfectly realize the substance of the tathāgatagarbha.” 〔T39n1799 0903c23〕 Explaining the number thirty-two, Zixuan says: 「今言三十二者，以能感之類不出斯數，非所現應有限量耳。」—“It now says thirty-two because the kinds of beings who can evoke a response do not go beyond this number; it is not that the responses manifested have a limit.” 〔T39n1799 0903c26〕 Zixuan divides the thirty-two responses into four classes: 「一、聖身」—“First, bodies of sages” 〔T39n1799 0903c28〕, 「二、天質」—“Second, heavenly forms” 〔T39n1799 0904b02〕, 「三、人位」—“Third, human stations” 〔T39n1799 0904c07〕, and 「四、鬼神」—“Fourth, ghosts and spirits” 〔T39n1799 0905b02〕. He concludes it: 「以如幻力熏聞思修，成金剛三昧，證真起用，自在如是。」—“By the illusion-like power one permeates hearing, reflection, and cultivation, accomplishing the Vajra Samādhi; realizing the true and raising its function, one is at ease like this.” 〔T39n1799 0905c02〕

• The body of a buddha　Zixuan says: 「第十地菩薩坐華王座，垂成正覺」—“A bodhisattva of the tenth ground sits on the flower-king seat, about to accomplish right awakening” 〔T39n1799 0904a01〕
• The body of a solitary awakened one　Zixuan says: 「麟覺獨悟，出無佛世」—“The one awakened like the unicorn awakens alone, appearing in an age without a buddha” 〔T39n1799 0904a11〕
• The body of one awakened through conditions　Zixuan says: 「辟支迦羅云獨覺，亦云緣覺。前但自悟，今依教悟。」—“Pratyekabuddha means solitary awakened one, and also one awakened through conditions. The former awakens only by himself; this one awakens by relying on the teaching.” 〔T39n1799 0904a17〕
• The body of a śrāvaka　Zixuan says: 「因聞四諦聲教悟故，名聲聞也。」—“Because they awaken by hearing the voiced teaching of the four truths, they are called śrāvakas, hearers of the voice.” 〔T39n1799 0904a23〕
• The body of the great heavenly general　Zixuan says: 「天大將軍，即天帝所管將也」—“The great heavenly general is a general under the command of the lord of the devas” 〔T39n1799 0904b25〕
• The body of the four heavenly kings　Zixuan says: 「四天王者，上升之元首，下界之初天」—“The four heavenly kings are the first heads in the ascent and the first heaven above the lower realm” 〔T39n1799 0904b29〕
• The body of a prince of the four heavenly kings’ realms　Zixuan says: 「天王太子，即那吒之類。」—“The princes of the heavenly kings are of the kind of Naṭa.” 〔T39n1799 0904c04〕
• The body of a human king　Zixuan says: 「王，往也，人皆歸往也。」—“‘King’ is ‘going-to’: people all go to him and turn to him.” 〔T39n1799 0904c09〕
• The body of an elder　Zixuan says: 「長者具有十德」—“An elder is endowed with ten virtues” 〔T39n1799 0904c12〕
• The body of a householder　Zixuan says: 「博聞強識，不求仕宦，居財大富，秉志廉貞，故名居士。」—“Of wide learning and strong memory, not seeking office, dwelling amid great wealth, keeping his resolve honest and upright—therefore he is called a householder.” 〔T39n1799 0904c16〕
• The body of a brahmin　Zixuan says: 「婆羅門，云淨行」—“Brahmin means one of pure conduct” 〔T39n1799 0904c24〕
• The body of a bhikṣu　Zixuan says: 「尸羅云戒，毘尼云律。」—“Śīla means precept; vinaya means rule.” 〔T39n1799 0904c29〕
• The body of a bhikṣuṇī　Zixuan says: 「尼，女聲，即女比丘，持五百戒也。」—“The ending -ṇī is the feminine sound: she is a female bhikṣu, who keeps five hundred precepts.” 〔T39n1799 0905a04〕
• The body of an upāsaka　Zixuan says: 「五戒，謂不殺、不盜、不邪淫、不妄語、不飲酒。」—“The five precepts are not killing, not stealing, no sexual misconduct, no false speech, and no drinking of wine.” 〔T39n1799 0905a10〕
• The body of an upāsikā　Zixuan says: 「優婆夷，云清淨女，亦近事女。」—“Upāsikā means a woman of purity, and also a woman who attends closely.” 〔T39n1799 0905a17〕
• The body of a sovereign lady　Zixuan says: 「天子后妃曰女主，諸侯曰國夫人。」—“The consorts of the Son of Heaven are called sovereign ladies; those of the feudal lords are called ladies of the state.” 〔T39n1799 0905a22〕
• The bodies of a young boy · a young girl　Zixuan says: 「童男、童女，貞節越俗，標格於人。」—“Young boys and young girls, chaste beyond the common, are models among people.” 〔T39n1799 0905b01〕
• Devas, dragons, yakṣas, and music spirits　Zixuan says: 「天能厭樂、龍能怖苦、樂神蕩逸、藥叉勇健，各慕出倫，非聖不拔。」—“Devas can tire of pleasure, dragons can fear suffering, music spirits are unrestrained, yakṣas are brave and strong; each longs to leave its class, and without a sage they cannot be drawn out.” 〔T39n1799 0905b09〕
• The body of an asura　Zixuan says: 「修羅，醜狀而多慢。」—“Asuras are ugly in form and much given to conceit.” 〔T39n1799 0905b16〕
• The body of a human　Zixuan says: 「人身難得，見佛受化。」—“A human body is hard to obtain; with it one sees the Buddha and receives his transformation.” 〔T39n1799 0905b23〕

Section 4 · The Fourteen Fearlessnesses　Zixuan says: 「有難必濟，有危必救，恐怖獲安，總號無畏，大悲為體。」—“Where there is distress he surely aids; where there is danger he surely rescues; the frightened obtain peace; all this is called fearlessness, and great compassion is its substance.” 〔T39n1799 0905c04〕 Zixuan divides the fourteen fearlessnesses into four classes: 「一、聞聲離苦」—“First, hearing their voices and freeing them from suffering” 〔T39n1799 0905c10〕, 「二、遭難消厄」—“Second, dispelling calamity for those who meet with distress” 〔T39n1799 0905c15〕, 「三、隨欲應求」—“Third, responding to requests according to what they wish” 〔T39n1799 0906b01〕, and 「四、稱名獲福」—“Fourth, obtaining blessing by calling the name” 〔T39n1799 0906b17〕.

• The first fearlessness　Zixuan says: 「由我不觀所聽音聲，但觀聞性，音聲自寂，聞相無生」—“Because I do not observe the sounds heard but only observe the nature of hearing, sounds become still of themselves and the appearance of hearing does not arise” 〔T39n1799 0905c12〕
• The second fearlessness　Zixuan says: 「本由四大分湛，旋令覺知。」—“It was originally through the four elements that the clear stillness was divided; turning back restores it to awareness and knowing.” 〔T39n1799 0905c18〕
• The third fearlessness　Zixuan says: 「聲能漂蕩，如水騰波。」—“Sound can sweep one away, as water raises waves.” 〔T39n1799 0905c22〕
• The fourth fearlessness　Zixuan says: 「妄想生滅能殺法身、能害慧命」—“The arising and ceasing of false thinking can kill the Dharma-body and harm the life of wisdom” 〔T39n1799 0905c25〕
• The fifth fearlessness　Zixuan says: 「熏修妄聞成真聞性，一根亡對，諸根亦融」—“Permeating and cultivating false hearing, it becomes the true nature of hearing; when one faculty loses its opposite, all the faculties melt as well” 〔T39n1799 0906a01〕
• The sixth fearlessness　Zixuan says: 「聞熏觀門成就精明」—“The gate of contemplation of hearing-permeation accomplishes essential brightness” 〔T39n1799 0906a07〕
• The seventh fearlessness　Zixuan says: 「塵累相縈如禁繫，六根質礙如枷鎖。」—“The entanglements of the dusts winding about one are like imprisonment and bonds; the solid obstruction of the six faculties is like cangues and locks.” 〔T39n1799 0906a12〕
• The eighth fearlessness　Zixuan says: 「聲能劫心，害善為賊。」—“Sound can plunder the mind; harming goodness, it is a thief.” 〔T39n1799 0906a16〕
• The ninth fearlessness　Zixuan says: 「聲塵既亡，色境銷歇」—“The dust of sound being gone, the object of form dissolves and ceases” 〔T39n1799 0906a20〕
• The tenth fearlessness　Zixuan says: 「音聲差別三昧能純」—“The differences of sound samādhi can make pure” 〔T39n1799 0906a23〕
• The eleventh fearlessness　Zixuan says: 「消除塵暗，旋復真明」—“Dispelling the darkness of the dusts, turning back to restore true brightness” 〔T39n1799 0906a28〕 He also says: 「故令闡提咸生實信」—“therefore he causes icchantikas all to give rise to true faith” 〔T39n1799 0906a29〕
• The twelfth fearlessness　Zixuan says: 「融通形礙，旋復真聞」—“Fusing and freeing the obstruction of form, turning back to restore true hearing” 〔T39n1799 0906b05〕
• The thirteenth fearlessness　Zixuan says: 「含現十方無二無別唯一寶覺，名大圓鏡。」—“Containing and manifesting the ten directions without two and without difference, the one jeweled awakening alone is called the great round mirror.” 〔T39n1799 0906b13〕 He also says: 「名為空藏」—“it is called the empty garbha” 〔T39n1799 0906b15〕
• The fourteenth fearlessness　Zixuan says: 「方便，權也。智慧，實也。」—“Expedient means are the provisional; wisdom is the real.” 〔T39n1799 0906b21〕 He also says: 「觀音所修從三慧入，是眾行之根本也。」—“What Avalokiteśvara cultivated enters from the three wisdoms; it is the root of all practices.” 〔T39n1799 0906b24〕 He also says: 「謂由自證平等理故，遂令他得平等福也。」—“Because he himself realized the principle of equality, he thereby causes others to obtain equal blessing.” 〔T39n1799 0906c06〕

Section 5 · The Four Inconceivables　Explaining the name ‘virtues and functions,’ Zixuan says: 「以內蘊曰德，外施曰用。」—“What is stored within is called virtue; what is extended outward is called function.” 〔T39n1799 0906c11〕 He also says: 「內德不充，外用不起。」—“If the inner virtue is not full, the outer function does not arise.” 〔T39n1799 0906c16〕 Zixuan divides the four inconceivables into four: 「一、現形說法」—“First, manifesting forms and speaking the Dharma” 〔T39n1799 0906c19〕, 「二、無畏眾生」—“Second, making beings fearless” 〔T39n1799 0907a09〕, 「三、捨寶求哀」—“Third, giving up treasures and seeking compassion” 〔T39n1799 0907a16〕, and 「四、所求隨欲」—“Fourth, what is sought granted according to wish” 〔T39n1799 0907a20〕.

• Manifesting forms and speaking the Dharma　Explaining ‘the wondrous, wondrous hearing-mind,’ Zixuan says: 「聞性本真，非麁非妙，由絕待故，故云妙妙。」—“The nature of hearing is originally true, neither coarse nor wondrous; because it is beyond all relativity, it is called wondrous, wondrous.” 〔T39n1799 0906c22〕 Explaining ‘the mind’s essence left hearing behind,’ Zixuan says: 「非麁曰精，離相曰遺。」—“Not coarse is called essence; apart from appearances is called leaving behind.” 〔T39n1799 0906c23〕 Explaining the wondrous forms and divine spells, Zixuan says: 「妙容多現，不可以形量拘。祕呪無邊，不可以言說取。」—“The wondrous forms manifested are many and cannot be confined by measures of shape; the secret spells are boundless and cannot be grasped by speech.” 〔T39n1799 0906c26〕 Explaining the heads, arms, and eyes, Zixuan says: 「首出眾聖，法身也。臂能提接，化身也。目以導明，智身也。」—“The head, rising above the sages, is the Dharma-body; the arms, able to lift up and receive, are the transformation-body; the eyes, guiding with brightness, are the wisdom-body.” 〔T39n1799 0907a07〕
• Making beings fearless　Zixuan says: 「由如幻力熏本等悲」—“By the illusion-like power he permeates the original equal compassion” 〔T39n1799 0907a13〕
• Giving up treasures and seeking compassion　Zixuan says: 「由三昧力熏本喜心」—“By the power of samādhi he permeates the original mind of joy” 〔T39n1799 0907a18〕
• What is sought granted according to wish　Zixuan says: 「由圓照力熏本捨心」—“By the power of perfect illumination he permeates the original mind of equanimity” 〔T39n1799 0907a24〕

Zixuan concludes the three preceding headings: 「由泯相澄神觀故寂滅現前，由起幻消塵觀故獲二殊勝，由絕待靈心觀故四不思議」—“By the contemplation of effacing appearances and clarifying the spirit, stillness-and-extinction appears; by the contemplation of raising illusion to dissolve the dusts, the two excellences are gained; by the contemplation of the numinous mind beyond relativity, there are the four inconceivables” 〔T39n1799 0907a27〕

Section 6 · Concluding and Explaining the Attainment　Explaining the samādhi of perfect illumination, Zixuan says: 「圓照三昧者，即一行三昧也。」—“The samādhi of perfect illumination is the samādhi of one practice.” 〔T39n1799 0907b04〕 He also says: 「此即一經所宗首楞嚴定，文殊所讚得真圓通，諸佛交光同慶此說。」—“This is the Śūraṅgama concentration that the whole sūtra takes as its tenet, the true perfect penetration that Mañjuśrī praises, and the teaching that the buddhas, their lights crossing, together celebrate.” 〔T39n1799 0907b07〕

Section 7 · Celebration of What Is Hard to Conceive　Zixuan says: 「耳根圓通，五根總攝，稱可諸佛，說證皆同。」—“The perfect penetration of the ear faculty gathers in all the other five faculties and accords with all the buddhas; in teaching and in realization they are the same.” 〔T39n1799 0907b21〕 Explaining ‘light and light crossing and interlacing,’ Zixuan says: 「交光如網，圓張大教也。」—“The crossing lights like a net are the great teaching spread in its fullness.” 〔T39n1799 0907b26〕 Explaining ‘all universally attained the Vajra Samādhi,’ Zixuan says: 「耳聞圓觀，頂觸智光，觀音三昧一時同獲」—“With their ears hearing the perfect contemplation and their crowns touched by the light of wisdom, Avalokiteśvara’s samādhi is gained by all at once” 〔T39n1799 0907b28〕 Explaining ‘merging into one realm,’ Zixuan says: 「根塵銷復，法界圓成，故山河不現合成一界也。」—“Faculties and dusts dissolved and restored, the dharma-realm is perfectly accomplished; therefore mountains and rivers do not appear, and all merges into one realm.” 〔T39n1799 0907c07〕 Explaining Brahmā chanting, Zixuan says: 「梵摩云淨，具云唄匿，正云婆師，此翻讚歎。」—“Brahma means pure; in full it is 唄匿, correctly 婆師, which here is rendered as praise.” 〔T39n1799 0907c09〕

Section 8 · The Buddha Commands Mañjuśrī to Select　Explaining ‘truly have no difference of superior and inferior,’ Zixuan says: 「修行之要入實為期，今皆獲證，故無優劣。」—“The essential of cultivation is to aim at entering the real; now all have gained realization, and so there is no superior or inferior.” 〔T39n1799 0907c15〕 Explaining ‘which suits his faculty,’ Zixuan says: 「若以三科、七大專門獨善隨根各入，此皆方便。」—“If, by the three categories and the seven elements, each specializing in one gate and perfecting himself alone, each enters according to his faculty, these are all expedients.” 〔T39n1799 0907c21〕

Section 9 · Speaking the Verses of Selection · Praising the Twin Sources of True and False　Explaining receiving the command and expressing reverence, Zixuan says: 「文殊智德之主，言用莫測，斷割無疑」—“Mañjuśrī is the lord of the virtue of wisdom; his words and functions are unfathomable, and his judgment cuts without doubt” 〔T39n1799 0907c29〕 Explaining why the true and the false are praised first, Zixuan says: 「將揀行門，先明真妄者，若無迷悟，豈有修行？」—“About to select among the gates of practice, he first clarifies true and false, for if there were no delusion and awakening, how could there be cultivation?” 〔T39n1799 0908a03〕 Explaining ‘the nature of the sea of awakening is clear and perfect,’ Zixuan says: 「此顯一真性海，離名絕相，非真非妄，不悟不迷，唯一圓常」—“This discloses the one true sea of the nature, apart from names and beyond appearances, neither true nor false, neither awakened nor deluded, only one, perfect and permanent” 〔T39n1799 0908a11〕 He also says: 「覺性周遍，甚深湛然，故如海也。」—“The nature of awakening pervades everywhere, very deep and clear and still, and so it is like a sea.” 〔T39n1799 0908a14〕 Explaining ‘the original brightness, illuminating, gives rise to an object,’ Zixuan says: 「圓澄覺體本來明照，妄覺不了認為所相」—“The perfect, clear substance of awakening is originally bright and illuminating; false awareness, not understanding this, takes it as the appearance of an object” 〔T39n1799 0908a17〕 Explaining ‘through delusion there is empty space,’ Zixuan says: 「世界初起，頑空先現，從妄想生」—“When the world first arises, dull emptiness appears first, born from false thinking” 〔T39n1799 0908a22〕 Explaining ‘like one bubble rising in the sea,’ Zixuan says: 「虛空暗鈍，體是不覺，不覺生覺，如海一漚。」—“Empty space is dark and dull; its substance is non-awakening; non-awakening arising within awakening is like one bubble in the sea.” 〔T39n1799 0908b01〕 Explaining ‘when the bubble is extinguished, space is originally nonexistent,’ Zixuan says: 「良以妄元無本，畢竟不生」—“truly because the false originally has no root and ultimately does not arise” 〔T39n1799 0908b07〕 Explaining ‘returning to the source, the nature is not two, yet the expedient means have many gates,’ Zixuan says: 「同歸一理，理則無殊。行有偏圓，遲速不等。」—“They return alike to one principle, and in principle there is no difference. Practices are partial or perfect, and slow and fast are not equal.” 〔T39n1799 0908b10〕 Explaining ‘the sagely nature penetrates everything,’ Zixuan says: 「若聖人根性或是已證聖性，若順若逆俱得入覺，更無淺深。初心入道，故須揀選取令速進。」—“For those whose faculties are sagely, or who have already realized the sagely nature, whether with or against the grain all can enter awakening, and there is no shallow or deep. Beginners entering the path must therefore select, choosing what makes them advance quickly.” 〔T39n1799 0908b16〕

Section 10 · Selecting among the Sages　Zixuan selects among the twenty-four gates one by one:

• Form　Zixuan says: 「色由妄想所結，染污真性，其體本麁、性是質礙，不能明徹」—“Form is congealed by false thinking and defiles the true nature; its substance is originally coarse and its nature is solid obstruction; it cannot be clear through” 〔T39n1799 0908c09〕
• Sound　Zixuan says: 「音聲不離諸雜語言，語言即是名句文耳。」—“Sound is not apart from mixed words and speech, and words and speech are only names, phrases, and syllables.” 〔T39n1799 0908c15〕 Explaining ‘only those,’ Zixuan says: 「伊，猶是也。」—“‘Those’ simply means ‘these.’” 〔T39n1799 0908c18〕
• Scent　Zixuan says: 「香之一法合有離無，既非其常，未為圓觀。」—“Scent as a dharma exists in contact and is absent apart from it; since it is not constant, it is not yet a perfect contemplation.” 〔T39n1799 0908c22〕
• Taste　Zixuan says: 「味性本無，待根方覺，無根無味，故非圓通。」—“The nature of taste is originally nonexistent; it is felt only in dependence on the faculty; without the faculty there is no taste; therefore it is not perfect penetration.” 〔T39n1799 0908c27〕
• Touch　Zixuan says: 「今明此觸因所觸身而得顯發」—“Here it clarifies that this touch becomes evident through the body that is touched” 〔T39n1799 0909a03〕
• Dharmas　Zixuan says: 「雖稱妙法，乃是內塵」—“Though called wondrous dharmas, they are the inner dust” 〔T39n1799 0909a08〕
• The eye faculty　Zixuan says: 「今云見性雖有洞然照了之義，而又前方全明，後方全暗」—“Here it says that though the nature of seeing has the sense of clear-through illumination, the front is wholly bright and the back wholly dark” 〔T39n1799 0909a13〕
• The nose faculty　Zixuan says: 「今云鼻息雖通出入，出入各據而不相交」—“Here it says that though the breath of the nose passes out and in, going out and coming in each keep to their own place and do not join” 〔T39n1799 0909a18〕
• The tongue faculty　Zixuan says: 「今云舌入非是無端自有」—“Here it says that the entrance of the tongue does not exist of itself without cause” 〔T39n1799 0909a23〕
• The body faculty　Zixuan says: 「今云能覺身根與所覺觸互相假有，各無自性」—“Here it says that the body faculty that feels and the touch that is felt exist provisionally in dependence on each other, each without self-nature” 〔T39n1799 0909a28〕
• The mind faculty　Zixuan says: 「今謂意根雜亂思念」—“Here it means that the mind faculty is mixed with confused thoughts” 〔T39n1799 0909b06〕
• Eye-consciousness　Zixuan says: 「今揀眼識雜在三和之內，窮其本性無相可得」—“Here it sets aside eye-consciousness as mixed within the union of the three; when its fundamental nature is traced to the end, no appearance can be found” 〔T39n1799 0909b13〕
• Ear-consciousness　Zixuan says: 「今揀太高，收機不盡」—“Here it sets it aside as too lofty, not gathering in all capacities” 〔T39n1799 0909b18〕 He also says: 「非同觀音觸物隨現」—“It is not the same as Avalokiteśvara, who manifests in accord with whatever he meets” 〔T39n1799 0909b22〕
• Nose-consciousness　Zixuan says: 「今揀觀鼻非為究竟，故云權機。」—“Here it sets aside contemplating the nose as not ultimate, and so calls it an expedient device.” 〔T39n1799 0909b25〕
• Tongue-consciousness　Zixuan says: 「今揀說法不離聲名句文」—“Here it sets aside speaking the Dharma as not apart from sound, names, phrases, and syllables” 〔T39n1799 0909c02〕
• Body-consciousness　Zixuan says: 「今揀持犯細行唯檢於身」—“Here it sets aside the fine conduct of keeping and breaking the precepts as restraining only the body” 〔T39n1799 0909c08〕
• Mind-consciousness　Zixuan says: 「今揀神通乃是宿因本有」—“Here it sets aside spiritual powers as originally present from causes in past lives” 〔T39n1799 0909c12〕
• The earth element　Zixuan says: 「今揀地性堅礙有為，體非通達，不成聖性」—“Here it sets aside the nature of earth as solidly obstructed and conditioned, its substance not penetrating, not becoming the sagely nature” 〔T39n1799 0909c19〕
• The water element　Zixuan says: 「今謂此觀不離尋、伺、想、念」—“Here it means that this contemplation is not apart from initial inquiry, investigation, thinking, and recollection” 〔T39n1799 0909c24〕
• The fire element　Zixuan says: 「今謂此由多婬生厭離故，觀成性火。」—“Here it means that this arises from the loathing and leaving born of much lust, and so the contemplation becomes the fire of the nature.” 〔T39n1799 0909c29〕
• The wind element　Zixuan says: 「今謂風性是動，由動有寂，動寂相對，對即非真」—“Here it means that the nature of wind is motion; because of motion there is stillness; motion and stillness stand in opposition, and what is in opposition is not the true” 〔T39n1799 0910a07〕
• The space element　Zixuan says: 「今謂虛空昏暗，無明所生，非是覺明」—“Here it means that empty space is dim and dark, born of ignorance, not the brightness of awakening” 〔T39n1799 0910a12〕
• The consciousness element　Zixuan says: 「今謂識性念念生滅，攀緣不息，體非常住」—“Here it means that the nature of consciousness arises and ceases thought after thought, clinging to conditions without rest; its substance is not constantly abiding” 〔T39n1799 0910a17〕
• The faculty element　Zixuan says: 「今謂凡是有為皆屬行陰遷變，念性生滅正是無常」—“Here it means that whatever is conditioned belongs to the shifting change of the formations aggregate; the arising and ceasing of the nature of recollection is precisely impermanence” 〔T39n1799 0910a22〕 He also says: 「然念佛法門此方最要」—“Yet the Dharma-gate of recollecting the Buddha is the most essential in this land” 〔T39n1799 0910a24〕

Zixuan concludes this gate: 「今顯圓根，觀音為上，抑揚之道，故須揀也。」—“Now, to disclose the perfect faculty, Avalokiteśvara is supreme; this is the way of lowering and raising, and so there must be selection.” 〔T39n1799 0910a27〕

Section 11 · Praising Avalokiteśvara’s Perfect Penetration　Explaining ‘the true substance of teaching in this land,’ Zixuan says: 「娑婆世界耳根最利，故用音聲以為佛事。」—“In the Sahā world the ear faculty is the sharpest, and so sound is used to do the Buddha’s work.” 〔T39n1799 0910b03〕 He also says: 「故云教體在音聞也」—“therefore it says that the substance of teaching lies in sound and hearing” 〔T39n1799 0910b05〕 Explaining the lines from ‘excellent indeed is Avalokiteśvara’ onward, Zixuan says: 「初一句總標嘆，次二句嘆三十二應，次二句嘆十四無畏兼四不思議，次二句嘆德號。」—“The first line praises in general; the next two lines praise the thirty-two responses; the next two praise the fourteen fearlessnesses together with the four inconceivables; the next two praise the names of his virtue.” 〔T39n1799 0910b10〕 Explaining Wondrous Sound and Observer of the World’s Sounds, Zixuan says: 「妙音是體，觀世音是用」—“Wondrous Sound is the substance; Observer of the World’s Sounds is the function” 〔T39n1799 0910b12〕 Explaining the three truths, on what is truly complete he says: 「解脫德也」—“It is the virtue of liberation” 〔T39n1799 0910b19〕 on what is truly penetrating he says: 「般若德也」—“It is the virtue of prajñā” 〔T39n1799 0910b26〕 on what is truly constant he says: 「法身德也」—“It is the virtue of the Dharma-body” 〔T39n1799 0910c04〕 He also says: 「是知聲有，聞性不生；聲無，聞性不滅。」—“Thus we know that when sound is present the nature of hearing does not arise, and when sound is absent the nature of hearing does not cease.” 〔T39n1799 0910c07〕 Explaining ‘by turning the flow back he could attain freedom from falsity,’ Zixuan says: 「旋流者，返流也，斯則入流亡所，唯照聞性。」—“Turning the flow is turning the stream back; this is entering the stream and letting the object vanish, illuminating only the nature of hearing.” 〔T39n1799 0910c26〕 Explaining ‘the true samādhi, mother of the buddhas,’ Zixuan says: 「三世如來一門超出，故云佛母。」—“The tathāgatas of the three times go beyond by this one gate, and so it is called the mother of the buddhas.” 〔T39n1799 0911a02〕 Explaining ‘hoarding much hearing turns into an error,’ Zixuan says: 「不能捨聞而觀自性，故成過矣」—“Being unable to give up hearing and contemplate the self-nature, it turns into an error” 〔T39n1799 0911a06〕 Explaining ‘what is it that slips free—what would it be called?,’ Zixuan says: 「縛既無得，脫亦不名。一根既然，六根皆爾。」—“Since bondage cannot be found, release too has no name. As it is with one faculty, so it is with all six.” 〔T39n1799 0911a15〕 Explaining ‘coming back again to look at the world,’ Zixuan says: 「三德既圓，三障永盡，如大夢寤，如蓮華開」—“The three virtues being complete and the three obstructions ended forever, it is like waking from a great dream, like a lotus opening” 〔T39n1799 0911a27〕 Explaining ‘when one place is brought to rest and restored,’ Zixuan says: 「耳根無明若破，餘根亦破，故皆不成。」—“If the ignorance of the ear faculty is broken, that of the other faculties is broken too, and so none of them operate.” 〔T39n1799 0911b09〕 Explaining ‘turn hearing back to hear the self-nature that hears,’ Zixuan says: 「勸復顛倒聞根，返觀聞性，聞性圓成，菩提可冀。」—“He urges them to turn back the inverted hearing faculty and contemplate the nature of hearing in return; when the nature of hearing is perfectly accomplished, bodhi can be hoped for.” 〔T39n1799 0911b18〕 Explaining ‘this is, for buddhas as many as fine dust-motes, the one road, the gate of nirvāṇa,’ Zixuan says: 「前二句總指一切諸佛皆從此門得涅槃也。」—“The first two lines point in general to all the buddhas attaining nirvāṇa through this gate.” 〔T39n1799 0911b24〕 Explaining ‘practiced alike by the shallow and the deep,’ Zixuan says: 「反顯觀音即是淺深二機同說、同入，久長修學之法門耳。」—“Conversely it discloses that Avalokiteśvara’s is the Dharma-gate taught alike and entered alike by the two capacities, the shallow and the deep, to be cultivated and learned for a long time.” 〔T39n1799 0911c05〕 Explaining ‘I bow my head to the tathāgatagarbha,’ Zixuan says: 「如來藏即一體三寶，是所入之理」—“The tathāgatagarbha is the Three Jewels of one substance, the principle that is entered” 〔T39n1799 0911c10〕 Explaining ‘the true and real mind is like this,’ Zixuan says: 「最後一句文殊指己選圓通心，真實無妄非挾情故。」—“The last line is Mañjuśrī pointing to his own mind in selecting perfect penetration: it is true and real, without falsity, because it harbors no partiality.” 〔T39n1799 0911c12〕

Section 12 · The Assembly Gains Benefit　Zixuan says: 「阿難等方悟圓通，從耳根入猶未有證」—“Ānanda and the others have only now awakened to perfect penetration; entering from the ear faculty, they do not yet have realization” 〔T39n1799 0911c26〕 Explaining ‘gained purity of the dharma-eye,’ Zixuan says: 「即入初地見道位也」—“This is entering the stage of the path of seeing at the first ground” 〔T39n1799 0911c28〕 Explaining the bhikṣuṇī Prakṛti, Zixuan says: 「性比丘尼是三果人，今成無學。」—“The bhikṣuṇī Prakṛti was a person of the third fruit; now she becomes one beyond training.” 〔T39n1799 0911c29〕

Section 13 · Ānanda Sees the Occasion and Asks　Explaining the reason for setting out the practice of leaving the deeds of Māra, Zixuan says: 「故以戒定慧驗之，邪元自露。」—“Therefore one tests them by precept, concentration, and wisdom, and the source of the deviant reveals itself.” 〔T39n1799 0912a05〕 Explaining ‘the traces of his mind’s practice perfectly bright,’ Zixuan says: 「圓通即是心所行路，故云心迹。」—“Perfect penetration is the road the mind travels, and so it is called the traces of the mind.” 〔T39n1799 0912a19〕 Explaining ‘sorrow and joy mingling,’ Zixuan says: 「悲欣者，欣今所悟，悲後行人。」—“Sorrow and joy: joy at what he now awakens to, sorrow for practitioners to come.” 〔T39n1799 0912a20〕 Explaining ‘one … who first delivers others,’ Zixuan says: 「菩薩有二類：一智增，先取佛果，後度眾生；二悲增，度生心切，故意留惑潤生三界。」—“Bodhisattvas are of two kinds: first, those in whom wisdom predominates, who first take the buddha-fruit and afterward deliver beings; second, those in whom compassion predominates, whose wish to deliver beings is urgent, and who deliberately keep their delusions to moisten birth in the three realms.” 〔T39n1799 0912a24〕 Explaining ‘these beings are gradually farther from the Buddha,’ Zixuan says: 「此諸眾生，根劣也。去佛漸遠，時劣也。邪師說法，難多也。」—“‘These beings’—their faculties are inferior. ‘Gradually farther from the Buddha’—the time is inferior. ‘Deviant teachers who speak the Dharma’—the difficulties are many.” 〔T39n1799 0912b01〕

Section 14 · Praise, Request, and Permission to Speak · The Three Studies in General　Explaining ‘establishing the bodhimaṇḍa,’ Zixuan says: 「道場加行事理兩修，內秉戒根，外假心呪」—“The applied practice of the bodhimaṇḍa cultivates both phenomena and principle: within, holding to the root of precept; without, relying on the mind-spell” 〔T39n1799 0912b08〕 Explaining ‘the three decisive meanings,’ Zixuan says: 「諸行或對機不同，此三決定須說。又是決定成佛之因，佛佛皆爾，故云三決定義。」—“The various practices may differ according to the capacities addressed, but these three must decisively be taught. They are also the decisive cause of becoming a buddha, and so it is with buddha after buddha; therefore it says ‘the three decisive meanings.’” 〔T39n1799 0912b14〕

Section 15 · The Cause of Leaving Desire　Zixuan says: 「婬為生死根本，反之則不續矣。」—“Lust is the root of birth and death; reverse it, and there is no continuity.” 〔T39n1799 0912b20〕 Explaining ‘will surely fall into the way of Māra,’ Zixuan says: 「魔不斷婬而修禪定，魔定順惑，易得成就」—“Māras cultivate dhyāna without cutting off lust; the concentration of Māra accords with delusion and is easily accomplished” 〔T39n1799 0912b28〕 Explaining ‘there will be many of these Māra people,’ Zixuan says: 「末世眾生無正法眼，多被魔惑」—“Beings of the final age lack the eye of the true Dharma and are often deluded by Māra” 〔T39n1799 0912c07〕 Explaining ‘they must first cut off the lust of the mind,’ Zixuan says: 「此戒雖與小乘名同，而持隨有異，此則一一內防心念，輕重等持。」—“Although this precept has the same name as in the Lesser Vehicle, its keeping and observance differ: here one guards each thought within the mind, keeping light and heavy alike.” 〔T39n1799 0912c11〕 Explaining ‘steaming sand and stones,’ Zixuan says: 「戒、定、慧法能生法身，戒根不完，徒修禪慧」—“The dharmas of precept, concentration, and wisdom can give birth to the Dharma-body; if the root of precept is incomplete, cultivating dhyāna and wisdom is in vain” 〔T39n1799 0912c19〕 He also says: 「非戒不禪，非禪不慧。」—“Without precept there is no dhyāna; without dhyāna there is no wisdom.” 〔T39n1799 0912c24〕 Explaining ‘even the nature of cutting off to be gone,’ Zixuan says: 「真持戒人尚無持相」—“A person who truly keeps the precepts has not even the appearance of keeping them” 〔T39n1799 0912c28〕 Explaining Pāpīyān, Zixuan says: 「正云波卑夜，此云惡者。波旬，訛也。」—“Correctly it is 波卑夜, which here means ‘the evil one’; 波旬 is a corruption.” 〔T39n1799 0913a04〕

Section 16 · The Cause of Leaving Killing　Zixuan says: 「相殺相償，結詶連禍」—“Killing one another and repaying one another, they bind enmity and link calamities” 〔T39n1799 0913a07〕 Explaining ‘will surely fall into the way of spirits,’ Zixuan says: 「帶殺修禪，報為神道。」—“Cultivating dhyāna while still carrying killing, one’s reward is the way of spirits.” 〔T39n1799 0913a14〕 Explaining ‘claiming that eating meat can attain the road to bodhi,’ Zixuan says: 「殺生食肉是眾生冤」—“Killing living things and eating meat is enmity toward beings” 〔T39n1799 0913a22〕 Explaining the five kinds of pure meat, Zixuan says: 「佛以方便權許令食，非究竟說。」—“The Buddha by expedient provisionally allowed it to be eaten; it is not the ultimate teaching.” 〔T39n1799 0913b02〕 Explaining ‘resembles samādhi,’ Zixuan says: 「似三摩地者，鬼神定也。」—“What resembles samādhi is the concentration of ghosts and spirits.” 〔T39n1799 0913b07〕 Explaining stopping up the ears, Zixuan says: 「塞耳修禪，高聲行殺，求不聞之道，彰彌露之苦」—“Stopping up the ears is cultivating dhyāna; shouting loudly is committing killing; seeking a way not to be heard, one displays the suffering of being all the more exposed” 〔T39n1799 0913b15〕 Explaining wearing parts of their bodies, Zixuan says: 「服眾生分，為眾生緣。」—“Wearing parts of beings, one becomes a condition with beings.” 〔T39n1799 0913b27〕

Section 17 · The Cause of Leaving Stealing　Explaining ‘minds that do not steal,’ Zixuan says: 「不與而取，起心即犯，故云其心不偷。」—“Taking what is not given: to raise the thought is already an offense; therefore it says ‘minds that do not steal.’” 〔T39n1799 0913c07〕 Explaining ‘will surely fall into the way of the deviant,’ Zixuan says: 「禪智雖現，貪盜不除，縱亡婬殺，亦落邪道。」—“Though dhyāna and wisdom appear, if greed and stealing are not removed, then even if lust and killing are gone, one still falls into the way of the deviant.” 〔T39n1799 0913c13〕 Explaining ‘beg food in due order,’ Zixuan says: 「比丘依法循乞，不自熟食，為捨貪過」—“Bhikṣus beg in due order according to the Dharma and do not cook for themselves, in order to give up the fault of greed” 〔T39n1799 0913c27〕 Explaining ‘borrow my robes,’ Zixuan says: 「假衣服以作相，販如來以造業」—“borrowing robes to put on a show, peddling the Tathāgata to create deeds” 〔T39n1799 0914a04〕 Explaining ‘takes leave of the world for good,’ Zixuan says: 「殺生、偷盜執對不亡，為三界緣，障菩提路。」—“If the clinging opposition of killing and stealing is not gone, it is a condition for the three realms and obstructs the road to bodhi.” 〔T39n1799 0914a19〕 Explaining the horse-fodder barley, Zixuan says: 「此示業報不亡」—“This shows that the retribution of deeds is not lost” 〔T39n1799 0914a25〕 Explaining ‘pouring water into a leaking vessel,’ Zixuan says: 「灌禪定水於破戒巵，欲求滿果，塵劫不平。」—“Pouring the water of dhyāna into the vessel of broken precepts and hoping for a full fruit: even after kalpas as many as dust-motes it will not be level.” 〔T39n1799 0914b03〕 Explaining the passage from ‘apart from their robes and bowls, store up not the least thing’ onward, Zixuan says: 「此文勸離四過，謂貪、慢、瞋、癡」—“This passage urges leaving four faults: greed, conceit, anger, and delusion” 〔T39n1799 0914b11〕

Section 18 · The Cause of Leaving False Speech　Zixuan says: 「妄語之因起貪癡慢」—“The cause of false speech arises from greed, delusion, and conceit” 〔T39n1799 0914b27〕 Explaining icchantika, Zixuan says: 「一顛迦，即是斷善根者，其大妄語與此罪同。」—“An icchantika is one who has cut off the roots of goodness; great false speech is the same offense as this.” 〔T39n1799 0914c11〕 Explaining ‘taking all kinds of forms,’ Zixuan says: 「四攝利人，作種種化。」—“Benefiting people by the four means of gathering, they make all kinds of transformations.” 〔T39n1799 0914c23〕 Explaining ‘they never say of themselves,’ Zixuan says: 「真聖利物終不可測」—“The true sages benefit beings in ways that can never be fathomed” 〔T39n1799 0914c26〕 Explaining ‘when there is a hidden bequest,’ Zixuan says: 「如求那屈指事」—“as in the matter of Guṇa bending his fingers” 〔T39n1799 0915a01〕 Explaining carving human excrement, Zixuan says: 「修禪定之檀形，刻妄語之人糞。」—“Cultivating the sandalwood form of dhyāna, one carves it from the human excrement of false speech.” 〔T39n1799 0915a08〕 Explaining ‘the dharma of a superior person,’ Zixuan says: 「三乘所證為上人法。」—“What the three vehicles realize is the dharma of a superior person.” 〔T39n1799 0915a12〕 Explaining biting the navel, Zixuan says: 「如人噬臍了不相及」—“like a person biting his navel—he can never reach it” 〔T39n1799 0915a18〕

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:

• Twenty-five sages and twenty-four sages: on the celebration of what is hard to conceive Zixuan speaks of 「即前二十五聖說圓通人」—“the twenty-five sages above who told of perfect penetration” 〔T39n1799 0907b23〕, and also says 「此則二十四聖同會觀音一門」—“here the twenty-four sages meet together in Avalokiteśvara’s one gate” 〔T39n1799 0907b28〕; on praising Avalokiteśvara’s perfect penetration he says 「自餘下五句明二十四聖各隨所因事相而成觀行」—“the five lines from ‘all the other’ onward clarify that the twenty-four sages each accomplished their practice of contemplation according to the phenomenal marks from which they began” 〔T39n1799 0911c02〕. Recorded side by side without adjudication.
• An alternative view of before and after: explaining ‘no difference of superior and inferior, or of before and after,’ Zixuan says: 「然有日劫相倍，故成前後差別。」—“Yet the days and kalpas multiply one another, and so there come to be differences of before and after.” 〔T39n1799 0907c16〕 He also records an alternative view: 「或可就彼各各得所，亦無前後之差別耳。」—“Or, taking it as each having found his own place, there are no differences of before and after either.” 〔T39n1799 0907c17〕
• Eye observing, ear listening: Zixuan says: 「眼觀、耳聽略舉六根之二也，或觀此聽聞，一根旋復，六用不成」—“The eye observing and the ear listening briefly mention two of the six faculties; or, observing this listening and hearing, when one faculty is turned back, the six functions do not operate” 〔T39n1799 0907b12〕
• Inverted wording in the verse: on what is truly penetrating Zixuan says: 「口鼻下二句經文語倒」—“In the two lines from ‘mouth and nose’ on, the wording of the sūtra is inverted” 〔T39n1799 0910b27〕 He also says: 「蓋翻譯者略順根次也」—“probably the translator roughly followed the order of the faculties” 〔T39n1799 0910b28〕 On what is truly constant he says: 「譯人迴文不盡，故令語倒」—“the translator did not fully rearrange the text, and so the wording is inverted” 〔T39n1799 0910c14〕 He then records one explanation: 「又覺是本覺，即聞性也」—“Again, ‘awareness’ is original awakening, that is, the nature of hearing” 〔T39n1799 0910c16〕 and says of it 「此即文順」—“then the text reads in order” 〔T39n1799 0910c17〕
• Two correlations of the illusionist: explaining ‘like a skillful illusionist in the world,’ Zixuan says: 「幻師，真性也」—“The illusionist is the true nature” 〔T39n1799 0911b02〕 He also records another correlation: 「或幻師，無明也。幻法，心識也」—“Or, the illusionist is ignorance, and the illusory dharmas are mind and consciousness” 〔T39n1799 0911b04〕
• Vajra, illusion-like, mother of the buddhas: on ‘the true samādhi, mother of the buddhas,’ Zixuan gives another correlation with the three contemplations: 「又金剛，空也。如幻，假也。佛母，中也」—“Again, vajra is emptiness; illusion-like is the provisional; mother of the buddhas is the middle” 〔T39n1799 0911a02〕
• The number of kinds of pure meat: Zixuan says: 「復有七種、九種，今言五者，隨經增減，以意配數」—“There are also seven kinds and nine kinds; that it now says five is an increase or decrease according to the sūtra, the number assigned by its intent” 〔T39n1799 0913b01〕
• The wording of the sūtra much inverted: on the cause of leaving killing Zixuan says: 「經語甚倒，知之」—“The wording of the sūtra is much inverted; know this” 〔T39n1799 0913b24〕
• The concluding phrase of the four instructions: the first and second instructions read 「如我此說」—“What I say thus” 〔T19 0132a01〕〔T19 0132a28〕, the third reads 「如我所說」—“What I say” 〔T19 0132b28〕, and the fourth reads 「如我是說」—“What I say in this way” 〔T19 0132c24〕; Zixuan, quoting the fourth instruction, has 「如我所說名為佛說」—“What I say is called the Buddha’s word” 〔T39n1799 0915a28〕. Recorded side by side without adjudication.
• 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: 「聞熏聞修」—“hearing-permeation and hearing-cultivation” 〔T39n1799 0903c22〕, where the base text has 「聞薰聞修」—“hearing-permeation and hearing-cultivation” 〔T19 0128b27〕; 「若有女人好學出家」—“If there are women who love to learn and leave home” 〔T39n1799 0905a03〕, where the base text has 「若有女子好學出家」—“If there are women who love to learn and leave home” 〔T19 0128c29〕; 「若有女子五戒自居」—“If there are women who dwell in the five precepts” 〔T39n1799 0905a08〕, where the base text has 「若復女子五戒自居」—“Again, if there are women who dwell in the five precepts” 〔T19 0129a03〕; 「阿脩羅身」—“the body of an asura” 〔T39n1799 0905b12〕, where the base text has 「阿修羅身」—“the body of an asura” 〔T19 0129a16〕; 「緊那羅」—“kiṃnara” 〔T39n1799 0905b13〕, where the base text has 「緊陀羅」—“kiṃnara” 〔T19 0129a16〕; 「經過險路」—“pass along dangerous roads” 〔T39n1799 0906a15〕, where the base text has 「經過嶮路」—“pass along dangerous roads” 〔T19 0129b11〕; 「離諸瞋恚」—“to leave all anger” 〔T39n1799 0906a23〕, where the base text has 「離諸嗔恚」—“to leave all anger” 〔T19 0129b14〕; 「猶如琉璃」—“like beryl” 〔T39n1799 0906a26〕, where the base text has 「猶如瑠璃」—“like beryl” 〔T19 0129b15〕; 「永離疑暗」—“to leave the darkness of doubt forever” 〔T39n1799 0906a27〕, where the base text has 「永離癡暗」—“to leave the darkness of delusion forever” 〔T19 0129b16〕; 「周遍法界」—“pervading the dharma-realm” 〔T39n1799 0906b24〕, where the base text has 「遍周法界」—“pervading the dharma-realm” 〔T19 0129b28〕; 「皆依空所生」—“all arise relying on space” 〔T39n1799 0908a29〕, where the base text has 「皆從空所生」—“all arise from space” 〔T19 0130a22〕; 「十方俱擊鼓」—“drums are struck at once in the ten directions” 〔T39n1799 0910b18〕, where the base text has 「十方俱擊皷」—“drums are struck at once in the ten directions” 〔T19 0130c26〕; 「塵消覺圓淨」—“the dusts dissolve and awakening is perfect and pure” 〔T39n1799 0911a17〕, where the base text has 「塵銷覺圓淨」—“the dusts dissolve and awakening is perfect and pure” 〔T19 0131a23〕; 「塵垢應念消」—“Dust and defilement dissolve in response to the thought” 〔T39n1799 0911b11〕, where the base text has 「塵垢應念銷」—“Dust and defilement dissolve in response to the thought” 〔T19 0131b03〕; 「如蒸砂石」—“like steaming sand and stones” 〔T39n1799 0912c17〕, where the base text has 「如蒸沙石」—“like steaming sand and stones” 〔T19 0131c25〕; 「輪轉三塗」—“turn in the three paths” 〔T39n1799 0912c23〕, where the base text has 「輪轉三途」—“turn in the three paths” 〔T19 0131c28〕; 「中品則為飛行夜叉」—“those of the middle grade then become flying yakṣas” 〔T39n1799 0913a12〕, where the base text has 「中品即為飛行」—“those of the middle grade become flying” 〔T19 0132a06〕; 「多此鬼神」—“many of these ghosts and spirits” 〔T39n1799 0913a21〕, where the base text has 「多此神鬼」—“many of these spirits and ghosts” 〔T19 0132a09〕; 「加以砂石」—“moreover sandy and stony” 〔T39n1799 0913a25〕, where the base text has 「加以沙石」—“moreover sandy and stony” 〔T19 0132a12〕; 「不蹋生草」—“do not tread on living grass” 〔T39n1799 0913b17〕, where the base text has 「不踏生草」—“do not tread on living grass” 〔T19 0132a22〕; 「身心二塗」—“in body and mind, by both paths” 〔T39n1799 0913c01〕, where the base text has 「身心二途」—“in body and mind, by both paths” 〔T19 0132a27〕; 「成菩提道」—“accomplish the path of bodhi” 〔T39n1799 0913c25〕, where the base text has 「成菩薩道」—“accomplish the bodhisattva path” 〔T19 0132b09〕; 「裨販如來」—“peddle the Tathāgata” 〔T39n1799 0914a01〕, where the base text has 「禆販如來」—“peddle the Tathāgata” 〔T19 0132b11〕; 「長揖世間」—“take leave of the world for good with a bow” 〔T39n1799 0914a18〕, where the base text has 「長挹世間」—“take leave of the world for good” 〔T19 0132b16〕; 「有人捶詈」—“those who beat and revile them” 〔T39n1799 0914b08〕, where the base text has 「有人捶罵」—“those who beat and abuse them” 〔T19 0132b25〕; 「稱讚佛乘」—“praising the Buddha vehicle” 〔T39n1799 0914c22〕, where the base text has 「稱歎佛乘」—“extolling the Buddha vehicle” 〔T19 0132c11〕; 「輕言末學」—“speaking lightly to later learners” 〔T39n1799 0914c25〕, where the base text has 「輕言未學」—“speaking lightly to those not yet learned” 〔T19 0132c13〕.

VI. Terms (first occurrences)

Ten names—perfect penetration (圓通), the six faculties (六根), Mātaṅgī (摩登伽), the two vehicles (二乘), the ten grounds (十地), the three trainings without outflows (三無漏學), the tathāgatagarbha (如來藏), icchantika (闡提), bodhi (菩提), and without outflows (無漏)—already appear in the table of contents of the front matter. Six terms—samādhi (三摩提), Dharma prince (法王子), the straight mind (直心), the divine spell (神呪), the toils of the dusts (塵勞), and jeweled light (寶光)—have already been glossed in Fascicle One, and are not listed again; one term, the voice like the ocean tide (海潮音), has already been glossed in Fascicle Two, and is not listed again; six terms—the Vajra King (金剛王), the nature of hearing (聞性), srota-āpanna (須陀洹), anāgāmin (阿那含), the empty tathāgatagarbha (空如來藏), and unsurpassed knowing-awareness (無上知覺)—have already been glossed in Fascicle Four, and are not listed again; four terms—the great round mirror (大圓鏡), the four truths (四諦), the tathāgatas of the ten directions, as many as fine dust-motes (十方微塵如來), and the one road, the gate of nirvāṇa (一路涅槃門)—have already been glossed in Fascicle Five, and are not listed again. Four terms—nirvāṇa (涅槃), illusion-like (如幻), 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 items of the thirty-two responses, the fourteen fearlessnesses, and the four inconceivables are given in the three tables of I, and the verse lines of the twenty-four gates in the table of selecting among the sages in I; they 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:

• 觀世音 — Avalokiteśvara 〔T19 0128b15〕: 「於時有佛出現於世，名觀世音」—“there was a buddha who appeared in the world, named Avalokiteśvara” 〔T19 0128b16〕
• 聞思修 — hearing, reflection, and cultivation 〔T19 0128b18〕: 「彼佛教我從聞思修入三摩地」—“That buddha taught me to enter samādhi from hearing, reflection, and cultivation” 〔T19 0128b18〕
• 入流亡所 — entering the stream and letting the object vanish 〔T19 0128b18〕: 「初於聞中入流亡所；所入既寂，動靜二相了然不生」—“At first, within hearing, I entered the stream and let the object of hearing vanish; what was entered being still, the two appearances of motion and stillness clearly did not arise” 〔T19 0128b18〕
• 聞所聞盡 — hearing and what is heard both exhausted 〔T19 0128b20〕 · 覺所覺空 — awareness and what it is aware of both empty 〔T19 0128b20〕 · 空所空滅 — the emptying and what is emptied both extinguished 〔T19 0128b21〕: 「盡聞不住，覺所覺空；空覺極圓，空所空滅」—“not dwelling even where hearing was exhausted, awareness and what it is aware of were both empty; when emptiness and awareness reached their utmost completeness, the emptying and what is emptied were also both extinguished” 〔T19 0128b20〕
• 寂滅現前 — stillness-and-extinction appearing before one 〔T19 0128b21〕: 「生滅既滅，寂滅現前」—“Arising and ceasing having ceased, stillness-and-extinction appeared before me” 〔T19 0128b21〕
• 二殊勝 — the two excellences 〔T19 0128b22〕 · 本妙覺心 — the fundamental wondrous awakened mind 〔T19 0128b23〕: 「一者、上合十方諸佛本妙覺心，與佛如來同一慈力。二者、下合十方一切六道眾生，與諸眾生同一悲仰」—“first, above, joining the fundamental wondrous awakened mind of all the buddhas of the ten directions, I have the same power of kindness as the buddhas, the tathāgatas; second, below, joining all beings of the six destinies in the ten directions, I have the same yearning compassion as all beings” 〔T19 0128b22〕
• 觀音如來 — the Tathāgata Avalokiteśvara 〔T19 0128b26〕
• 聞薰聞修金剛三昧 — the Vajra Samādhi of hearing-permeation and hearing-cultivation 〔T19 0128b27〕: 「蒙彼如來授我如幻聞薰聞修金剛三昧」—“that tathāgata transmitted to me the illusion-like Vajra Samādhi of hearing-permeation and hearing-cultivation” 〔T19 0128b26〕
• 三十二應 — the thirty-two responses 〔T19 0128b28〕 · 入國土身 — bodies that enter the lands 〔T19 0129a23〕: 「是名妙淨三十二應入國土身」—“These are called the wondrous, pure thirty-two response-bodies that enter the lands” 〔T19 0129a22〕
• 勝解 — excellent understanding 〔T19 0128b29〕
• 獨覺 — solitary awakened one 〔T19 0128c02〕 · 十二緣 — the twelve links of conditions 〔T19 0128c03〕 · 緣覺 — one awakened through conditions 〔T19 0128c04〕
• 無作妙力 — the wondrous power without contrivance 〔T19 0129a24〕
• 十四種無畏功德 — the merit and virtue of fourteen kinds of fearlessness 〔T19 0129a27〕 · 十四施無畏 — the fourteen bestowals of fearlessness 〔T19 0129c02〕
• 阿顛迦 — icchantika 〔T19 0129b16〕
• 耳門 — the ear gate 〔T19 0129b27〕: 「由我所得圓通本根發妙耳門」—“Because of the root of perfect penetration that I attained, I brought forth the wondrous ear gate” 〔T19 0129b27〕
• 四不思議無作妙德 — four inconceivable wondrous virtues without contrivance 〔T19 0129c05〕
• 妙妙聞心 — the wondrous, wondrous hearing-mind 〔T19 0129c05〕 · 心精遺聞 — the mind’s essence leaving hearing behind 〔T19 0129c06〕 · 圓融清淨寶覺 — the perfectly fused pure jeweled awakening 〔T19 0129c06〕
• 祕密神呪 — secret divine spells 〔T19 0129c08〕
• 爍迦囉首 — cakra-heads 〔T19 0129c10〕 · 母陀羅臂 — mudrā-arms 〔T19 0129c12〕
• 施無畏者 — the bestower of fearlessness 〔T19 0129c18〕: 「是故十方微塵國土，皆名我為施無畏者」—“Therefore in all the lands of the ten directions, as many as fine dust-motes, I am called the bestower of fearlessness” 〔T19 0129c18〕
• 圓照三昧 — the samādhi of perfect illumination 〔T19 0129c24〕 · 入流相 — the appearance of entering the stream 〔T19 0129c25〕
• 觀世音號 — the name Avalokiteśvara 〔T19 0129c27〕: 「由我觀聽十方圓明，故觀音名遍十方界」—“Because my observing and listening are perfectly bright throughout the ten directions, the name Avalokiteśvara pervades the worlds of the ten directions” 〔T19 0129c27〕
• 梵唄 — Brahmā chanting 〔T19 0130a08〕
• 二十五無學 — the twenty-five beyond training 〔T19 0130a09〕 · 最初成道方便 — the expedient means by which one first attained the path 〔T19 0130a10〕 · 真實圓通 — true perfect penetration 〔T19 0130a11〕 · 菩薩乘 — the bodhisattva vehicle 〔T19 0130a13〕
• 覺海 — the sea of awakening 〔T19 0130a17〕: 「覺海性澄圓，圓澄覺元妙」—“The nature of the sea of awakening is clear and perfect; perfect and clear, the origin of awakening is wondrous” 〔T19 0130a17〕
• 真教體 — the true substance of teaching 〔T19 0130c18〕: 「此方真教體，清淨在音聞」—“the true substance of teaching in this land is pure in sound and hearing” 〔T19 0130c18〕
• 圓真實 — truly complete 〔T19 0130c27〕 · 通真實 — truly penetrating 〔T19 0131a02〕 · 常真實 — truly constant 〔T19 0131a06〕
• 聲論 — discourse in sound 〔T19 0131a09〕
• 佛母真三昧 — the true samādhi, mother of the buddhas 〔T19 0131a15〕
• 一精明 — one essential brightness 〔T19 0131b01〕 · 六和合 — six composites 〔T19 0131b01〕 · 六用 — the six functions 〔T19 0131b02〕
• 反聞聞自性 — turning hearing back to hear the self-nature 〔T19 0131b06〕: 「反聞聞自性，性成無上道」—“turn hearing back to hear the self-nature that hears; the self-nature accomplishes the unsurpassed path” 〔T19 0131b06〕
• 末劫 — the final kalpa 〔T19 0131b13〕
• 天龍八部 — the eight classes of devas, dragons, and the rest 〔T19 0131b25〕 · 法眼淨 — purity of the dharma-eye 〔T19 0131b27〕 · 無等等阿耨多羅三藐三菩提心 — the unequaled-equal mind of anuttarā samyaksaṃbodhi 〔T19 0131b29〕
• 心迹 — the traces of the mind 〔T19 0131c01〕
• 毘奈耶 — vinaya 〔T19 0131c13〕 · 三決定義 — the three decisive meanings 〔T19 0131c13〕: 「所謂攝心為戒、因戒生定、因定發慧，是則名為三無漏學」—“that is, gathering in the mind is precept, from precept arises concentration, from concentration wisdom is brought forth; this is called the three trainings without outflows” 〔T19 0131c14〕
• 魔道 — the way of Māra 〔T19 0131c19〕 · 魔王 — Māra kings 〔T19 0131c19〕 · 魔民 — Māra people 〔T19 0131c19〕 · 魔女 — Māra women 〔T19 0131c19〕
• 愛見坑 — the pit of love and views 〔T19 0131c22〕
• 先佛世尊 — the former buddhas, the World-Honored Ones 〔T19 0131c23〕 · 決定清淨明誨 — the decisive pure and clear instruction 〔T19 0131c24〕: 「是名如來先佛世尊第一決定清淨明誨」—“this is called the first decisive pure and clear instruction of the Tathāgata and the former buddhas, the World-Honored Ones” 〔T19 0131c23〕
• 波旬 — Pāpīyān 〔T19 0132a01〕
• 神道 — the way of spirits 〔T19 0132a06〕 · 大力鬼 — ghosts of great power 〔T19 0132a06〕 · 飛行夜叉 — flying yakṣas 〔T19 0132a06〕 · 地行羅剎 — earth-walking rākṣasas 〔T19 0132a07〕
• 五淨肉 — the five kinds of pure meat 〔T19 0132a10〕: 「此肉皆我神力化生，本無命根」—“this meat is all produced by transformation through my spiritual power and originally has no life-faculty” 〔T19 0132a10〕
• 釋子 — sons of the Śākya 〔T19 0132a14〕
• 邪道 — the way of the deviant 〔T19 0132b04〕 · 精靈 — sprites 〔T19 0132b04〕 · 妖魅 — bewitching spirits 〔T19 0132b04〕
• 上人法 — the dharma of a superior person 〔T19 0132b07〕
• 無間獄 — the Avīci hell 〔T19 0132b13〕
• 不了義說 — teachings of incomplete meaning 〔T19 0132b26〕
• 愛見魔 — the Māra of love and views 〔T19 0132c02〕 · 如來種 — the seed of the Tathāgata 〔T19 0132c02〕
• 斯陀含 — sakṛdāgāmin 〔T19 0132c04〕 · 辟支佛乘 — the vehicle of the pratyekabuddha 〔T19 0132c04〕 · 地前 — the stages before the grounds 〔T19 0132c05〕
• 一顛迦 — icchantika 〔T19 0132c06〕: 「是一顛迦，銷滅佛種」—“this is an icchantika, who extinguishes the buddha-seed” 〔T19 0132c06〕
• 密因 — the secret cause 〔T19 0128b10〕

VII. Similes and Rhetoric

Cutting water, blowing on light: 「使其兵戈猶如割水，亦如吹光，性無搖動」—“making the weapons like cutting water, or like blowing on light, their nature not shaken at all” 〔T19 0129b05〕

Beryl: 「法界身心猶如瑠璃朗徹無礙」—“the dharma-realm and body and mind like beryl, clear through and unobstructed” 〔T19 0129b15〕

Sound passing over a wall: 「如聲度垣不能為礙」—“as sound passes over a wall and the wall cannot obstruct it” 〔T19 0129c16〕

A net of jeweled threads: 「交光相羅，如寶絲網」—“light and light crossing and interlacing were like a net of jeweled threads” 〔T19 0130a04〕

One bubble rising in the sea: 「空生大覺中，如海一漚發」—“Space arises within the great awakening like one bubble rising in the sea” 〔T19 0130a21〕 followed by 「漚滅空本無，況復諸三有？」—“When the bubble is extinguished, space is originally nonexistent—how much more so the three existences?” 〔T19 0130a23〕

The many gates of expedient means: 「歸元性無二，方便有多門」—“Returning to the source, the nature is not two, yet the expedient means have many gates” 〔T19 0130a24〕

Drums struck at once in the ten directions: 「譬如人靜居，十方俱擊皷」—“it is like a person dwelling quietly while drums are struck at once in the ten directions” 〔T19 0130c26〕

Hearing sounds through a wall: 「隔垣聽音響，遐邇俱可聞」—“hearing sounds through a wall, one can hear both far and near” 〔T19 0131a01〕

The Vajra King: 「宣說金剛王、如幻不思議、佛母真三昧」—“proclaim the Vajra King, illusion-like and inconceivable, the true samādhi, mother of the buddhas” 〔T19 0131a14〕

An illusory film on the eye · flowers in the sky: 「見、聞如幻翳，三界若空花」—“Seeing and hearing are like an illusory film on the eye; the three realms are like flowers in the sky” 〔T19 0131a21〕

Things in a dream: 「却來觀世間，猶如夢中事」—“Coming back again to look at the world, it is like things in a dream” 〔T19 0131a24〕 followed by 「摩登伽在夢，誰能留汝形？」—“Mātaṅgī too is in a dream; who could detain your body?” 〔T19 0131a25〕

The skillful illusionist: 「如世巧幻師，幻作諸男女」—“It is like a skillful illusionist in the world who conjures up many men and women” 〔T19 0131a26〕 concluded with 「息機歸寂然，諸幻成無性」—“When the mechanism stops, they return to stillness, and all the illusions become without nature” 〔T19 0131a28〕

The traveler who knows the road home: 「猶如有人，因事遠遊未得歸還，明了其家所歸道路」—“like a person who has traveled far on some business and has not yet been able to return, yet already clearly knows the road by which he will return home” 〔T19 0131b24〕

One not yet delivered who first delivers others: 「自未得度先度人者，菩薩發心；自覺已圓能覺他者，如來應世」—“One not yet delivered who first delivers others: that is the bodhisattva’s resolve; one whose own awakening is complete and who can awaken others: that is the Tathāgata’s appearing in the world” 〔T19 0131c04〕

Steaming sand and stones: 「如蒸沙石欲其成飯，經百千劫秖名熱沙」—“like steaming sand and stones wishing them to become rice: after a hundred thousand kalpas, they can only be called hot sand” 〔T19 0131c25〕

Stopping up the ears: 「譬如有人自塞其耳，高聲大叫求人不聞，此等名為欲隱彌露」—“like a person who stops up his own ears and shouts loudly, hoping that others will not hear: this is called wishing to hide, all the more exposed” 〔T19 0132a20〕

Eating the hundred grains of the earth: 「如人食其地中百穀，足不離地」—“like a person who eats the hundred grains of the earth: his feet do not leave the earth” 〔T19 0132a26〕

The horse-fodder barley: 「如我馬麥，正等無異」—“just as I ate the horse-fodder barley, exactly equal, without difference” 〔T19 0132b19〕

The leaking vessel: 「譬如有人水灌漏巵，欲求其滿，縱經塵劫終無平復」—“like a person pouring water into a leaking vessel, hoping to fill it: even after kalpas as many as dust-motes, it will never be full and level” 〔T19 0132b22〕

The tāla tree: 「如人以刀斷多羅木」—“like a person who cuts down a tāla tree with a knife” 〔T19 0132c06〕

Carving human excrement: 「如刻人糞為栴檀形，欲求香氣無有是處」—“like carving human excrement into the form of sandalwood and hoping for fragrance: there is no such possibility” 〔T19 0132c17〕

The straight mind is the bodhimaṇḍa: 「我教比丘直心道場，於四威儀一切行中尚無虛假」—“I teach the bhikṣus that the straight mind is the bodhimaṇḍa; in all actions of the four deportments there is still no falsity” 〔T19 0132c18〕

The poor man who falsely calls himself an emperor: 「譬如窮人妄號帝王，自取誅滅」—“like a poor man who falsely calls himself an emperor and brings execution on himself” 〔T19 0132c20〕

The ground of the cause and the fruit it invites: 「因地不直，果招紆曲」—“When the ground of the cause is not straight, the fruit invites crookedness” 〔T19 0132c21〕

Biting one’s own navel: 「求佛菩提，如噬臍人欲誰成就？」—“Seeking the Buddha’s bodhi this way is like a person wishing to bite his own navel: whom can he hope will accomplish it?” 〔T19 0132c21〕

A mind like a straight bowstring: 「若諸比丘心如直絃，一切真實」—“If bhikṣus have minds like a straight bowstring, true in everything” 〔T19 0132c22〕

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 true realization by turning hearing back, the celebration of what is hard to conceive, the Buddha commanding Mañjuśrī to select, and setting out the practice of leaving the deeds of Māra (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

There are thirty-seven collation notes in this fascicle, recorded side by side without adjudication:

• 〔T19 0128c02〕 The character 獨 in 「現獨覺身」—“manifest the body of a solitary awakened one”: the base text reads 獨; the Yuan recension reads 緣.
• 〔T19 0128c23〕 The character 自 in 「自居；我於彼前，現居士身」—“to dwell; I manifest before them the body of a householder”: the base text reads 自, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 其.
• 〔T19 0128c29〕 The character 子 in 「若有女子好學出家」—“If there are women who love to learn and leave home”: the base text reads 子; the Song and Ming recensions read 人.
• 〔T19 0129a03〕 The character 復 in 「若復女子五戒自居」—“Again, if there are women who dwell in the five precepts”: the base text reads 復; the Song, Yuan, and Ming recensions read 有.
• 〔T19 0129a16〕 The character 陀 in 「若緊陀羅樂」—“If kiṃnaras delight”: the base text reads 陀; the Yuan and Ming recensions read 那.
• 〔T19 0129a17〕 The character 陀 in 「現緊陀羅身」—“manifest the body of a kiṃnara”: the base text reads 陀; the Yuan and Ming recensions read 那.
• 〔T19 0129b08〕 The character 茶 in 「鳩槃茶鬼」—“kumbhāṇḍa ghosts”: the base text reads 茶; the Song recension reads 荼.
• 〔T19 0129b28〕 The characters 遍周 in 「遍周法界」—“pervading the dharma-realm”: the base text reads 遍周; the Yuan and Ming recensions read 周遍.
• 〔T19 0129c01〕 The characters 名號 in 「我一名號」—“My one name”: the base text reads 名號, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 號名.
• 〔T19 0129c10〕 The character 囉 in 「爍迦囉首」—“cakra-heads”: the base text reads 囉; the Ming recension reads 羅.
• 〔T19 0129c25〕 The character 提 in 「得三摩提」—“attained samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0130a06〕 The character 華 in 「蓮華」—“lotus flowers”: the base text reads 華; the Korean recension reads 花.
• 〔T19 0130a08〕 The character 敷 in 「自然敷奏」—“arose of themselves”: the base text reads 敷, and the Korean recension reads the same; the Taishō first printing reads 數.
• 〔T19 0130a22〕 The character 從 in 「皆從空所生」—“all arise from space”: the base text reads 從; the Song, Yuan, and Ming recensions read 依.
• 〔T19 0130c15〕 The character 元 in 「念性元生滅」—“the nature of recollection is originally arising and ceasing”: the base text reads 元, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 無.
• 〔T19 0130c19〕 The character 提 in 「欲取三摩提」—“wishing to attain samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0131a20〕 The character 返 in 「一根既返源」—“Once one faculty has returned to its source”: the base text reads 返; the Yuan recension reads 反.
• 〔T19 0131c01〕 The character 於 in 「於大眾中合掌頂禮」—“in the midst of the great assembly joined his palms and bowed his head”: the base text reads 於, and the Korean recension reads the same; the Taishō first printing reads 望.
• 〔T19 0131c26〕 The characters 石沙 in 「石沙成故」—“it is made of sand and stones”: the base text reads 石沙; the Song, Yuan, and Ming recensions read 沙石.
• 〔T19 0131c28〕 The character 途 in 「輪轉三途」—“turn in the three paths”: the base text reads 途; the Song, Yuan, and Ming recensions read 塗.
• 〔T19 0132a06〕 The character 即 in 「中品即為飛行」—“those of the middle grade become flying”: the base text reads 即; the Song, Yuan, and Ming recensions read 則.
• 〔T19 0132a07〕 The character 當 in 「下品當為地行羅剎」—“those of the lower grade become earth-walking rākṣasas”: the base text reads 當, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 尚.
• 〔T19 0132a09〕 The characters 神鬼 in 「多此神鬼」—“many of these spirits and ghosts”: the base text reads 神鬼; the Song, Yuan, and Ming recensions read 鬼神.
• 〔T19 0132a27〕 The character 途 in 「身心二途」—“in body and mind, by both paths”: the base text reads 途; the Song, Yuan, and Ming recensions read 塗.
• 〔T19 0132b07〕 The character 己 in 「各自謂己得上人法」—“each saying that he has attained the dharma of a superior person”: the base text reads 己; the Taishō first printing reads 已.
• 〔T19 0132b09〕 The character 薩 in 「成菩薩道」—“accomplish the bodhisattva path”: the base text reads 薩; the Song, Yuan, and Ming recensions read 提.
• 〔T19 0132b14〕 The character 提 in 「修三摩提」—“cultivate samādhi”: the base text reads 提; the Yuan and Ming recensions read 地.
• 〔T19 0132b17〕 The character 挹 in 「挹世間，永脫諸漏」—“takes leave of the world, and escapes all outflows forever”: the base text reads 挹; the Song, Yuan, and Ming recensions read 揖.
• 〔T19 0132b25〕 The character 罵 in 「有人捶罵」—“those who beat and abuse them”: the base text reads 罵; the Song, Yuan, and Ming recensions read 詈.
• 〔T19 0132b27〕 The character 己 in 「迴為己解」—“turn them into their own understanding”: the base text reads 己; the Taishō first printing reads 已.
• 〔T19 0132c01〕 The character 提 in 「即三摩提不得清淨」—“their samādhi cannot be pure”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0132c11〕 The character 歎 in 「稱歎佛乘」—“praising the Buddha vehicle”: the base text reads 歎; the Song, Yuan, and Ming recensions read 讚.
• 〔T19 0132c13〕 The character 泄 in 「泄佛密因」—“leaking the Buddha’s secret cause”: the base text reads 泄; the Yuan and Ming recensions read 洩.
• 〔T19 0132c21〕 The character 直 in 「因地不直」—“When the ground of the cause is not straight”: the base text reads 直; the Song and Ming recensions read 真.
• 〔T19 0132c22〕 The character 絃 in 「心如直絃」—“minds like a straight bowstring”: the base text reads 絃; the Song, Yuan, and Ming recensions read 弦.
• 〔T19 0132c23〕 The character 提 in 「入三摩提」—“they enter samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0132c24〕 The character 是 in 「如我是說」—“What I say in this way”: the base text reads 是; the Song, Yuan, and Ming recensions read 所.

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 attribution line.

The attribution: the attribution of this fascicle reads 「般剌蜜帝」—“Pramiti” 〔T19 0128b14〕, while the attribution of Fascicle Five reads ‘般剌蜜諦’; recorded as in the base text, side by side without adjudication.

Character forms: in 「云何賊人假我衣服、禆販如來？」—“How is it that thieves borrow my robes and peddle the Tathāgata?” 〔T19 0132b11〕 the character ‘禆’ is a composed character in the base text, commonly written ‘裨’; the vernacular rendering reads it as 裨販, ‘peddle.’ In the verse line 「若以空性觀。昏鈍先非覺」—“If one contemplates by the nature of space, dullness and obtuseness are from the first not awakening” 〔T19 0130c11〕 a full stop stands within the line; recorded as in the base text. 「呪」, 「婬」, 「薰」, 「瑠璃」, 「嗔」, 「皷」, 「却」, 「秖」, 「巵」, 「夜叉」, and 「藥叉」 are all recorded as in the base text.

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

① This fascicle has sixty-one head-notes and collation notes in all: twenty-eight Taishō head-notes, twenty-eight [CBETA collation] notes corresponding to them, and five 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.