楞嚴經 卷第七・神呪The Śūraṅgama Sūtra · Fascicle Seven: The Divine Spell

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 Seven carries on the meaning of the four pure and clear instructions of Fascicle Six, running from the fascicle title to the Dhāraṇī of the Ming recension appended at the end of the fascicle. Zixuan judges the first part of this fascicle as 「二、他力離魔」—“Second, leaving Māra by other-power” 〔T39n1799 0915b05〕: the Buddha teaches those whose habits from former lives are hard to remove the method of reciting and upholding the divine spell and of establishing a bodhimaṇḍa; next the transformation Tathāgata proclaims the divine spell; next the merit of upholding the spell and the protection of the ten directions are taught. The latter part begins from 「大文第四、示地位階差者」—“The fourth major division, showing the differences among the stages of the grounds” 〔T39n1799 0922a08〕: Ānanda asks about the ground of dry wisdom up to the bodhisattva of equal awakening, and the Buddha first teaches the two causes of inversion, of beings and of the world, and opens the twelve classes of beings, closing the fascicle at 「是名眾生十二種類」—“These are called the twelve kinds of classes of beings” 〔T19 0139a12〕.

For the Dhāraṇī of the Ming recension appended at the end of the fascicle, Zixuan’s commentary has no outline heading; the section title is set by the translator.

Zixuan’s outline headings, word for word: Section 1, 「一、總結前文」—“First, summing up the foregoing” 〔T39n1799 0915b06〕; Section 2, 「二、勸誦神呪」—“Second, exhorting the recitation of the divine spell” 〔T39n1799 0915b15〕, beneath which is 「三、指陳功効」—“Third, pointing out its efficacy” 〔T39n1799 0915b28〕; Section 3, 「四、略示持方」—“Fourth, briefly showing the method of upholding” 〔T39n1799 0915c09〕, divided into 「一、示行儀」—“First, showing the rites of practice” 〔T39n1799 0915c09〕 and 「二、明感應」—“Second, clarifying the response” 〔T39n1799 0915c24〕; Section 4, 「一、請問」—“First, the question” 〔T39n1799 0916a06〕; Section 5, 「一、壇場基量」—“First, the ground and measure of the altar” 〔T39n1799 0916a12〕; Section 6, 「二、供養法式」—“Second, the rites of offering” 〔T39n1799 0916b01〕; Section 7, 「一、修助行」—“First, cultivating the auxiliary practices” 〔T39n1799 0916c01〕; Section 8, 「二、明得果」—“Second, showing the fruit attained” 〔T39n1799 0916c22〕; Section 9, 「一、請問」—“First, the question” 〔T39n1799 0917a06〕, divided into 「二、願聞呪辭」—“Second, wishing to hear the words of the spell” 〔T39n1799 0917a12〕 and 「三、眾咸佇聽」—“Third, the assembly all waiting to hear” 〔T39n1799 0917a17〕; Section 10, 「一、現化佛」—“First, the transformation buddha appears” 〔T39n1799 0917a19〕; Section 11, 「二、說呪辭」—“Second, speaking the words of the spell” 〔T39n1799 0917b01〕; Section 12, 「一、明諸佛受持」—“First, showing that the buddhas receive and uphold it” 〔T39n1799 0919c11〕, divided into 「一、持者成德」—“First, those who uphold it accomplish virtue” 〔T39n1799 0919c12〕, 「二指廣功能」—“Second, pointing to the breadth of its powers” 〔T39n1799 0920a13〕, and 「三、不持過失」—“Third, the fault of not upholding it” 〔T39n1799 0920a17〕; Section 13, 「二、勸眾生受持」—“Second, exhorting beings to receive and uphold it” 〔T39n1799 0920a22〕, divided into 「一、總勸受持」—“First, exhorting reception and upholding in general” 〔T39n1799 0920a22〕 and 「別明功力」—“clarifying its power separately” 〔T39n1799 0920a29〕; Section 14, 「二、結示益相」—“Second, concluding by showing the marks of benefit” 〔T39n1799 0921b06〕, divided into 「一、除障惱」—“First, removing obstructions and troubles” 〔T39n1799 0921b06〕 and 「二、獲心通」—“Second, attaining penetration of the mind” 〔T39n1799 0921b13〕; Section 15, 「三、護持」—“Third, protection” 〔T39n1799 0921b20〕; Section 16, 「一、阿難請問」—“First, Ānanda asks” 〔T39n1799 0922a17〕; Section 17, 「一、讚請許宣」—“First, praise, request, and permission to speak” 〔T39n1799 0922b06〕; Section 18, 「一、總顯迷悟」—“First, showing delusion and awakening in general” 〔T39n1799 0922b16〕, divided into 「一、顯一真」—“First, showing the one true” 〔T39n1799 0922b17〕 and 「二、敘二相」—“Second, narrating the two marks” 〔T39n1799 0922b23〕; Section 19, 「二、勸識妄因」—“Second, exhorting recognition of the cause of falsity” 〔T39n1799 0922c10〕; Section 20, 「一、總敘倒因」—“First, narrating the cause of inversion in general” 〔T39n1799 0922c19〕; Section 21, 「一、眾生顛倒」—“First, the inversion of beings” 〔T39n1799 0923a14〕, divided into 「一、因迷有相」—“First, marks arising from delusion” 〔T39n1799 0923a15〕 and 「二、隨業受生」—“Second, receiving birth according to deeds” 〔T39n1799 0923b01〕; Section 22, 「二、世界顛倒」—“Second, the inversion of the world” 〔T39n1799 0923b09〕, divided into 「一、明世界因起」—“First, clarifying the causes from which the world arises” 〔T39n1799 0923b09〕 and 「二、明顛倒相生」—“Second, clarifying how the inversions give rise to one another” 〔T39n1799 0923b18〕; Section 23, 「一、總標列」—“First, listing the headings in general” 〔T39n1799 0923c02〕; Section 24, 「二、別釋」—“Second, separate explanation” 〔T39n1799 0923c09〕; Section 25, 「三、結名類」—“Third, concluding with the names of the classes” 〔T39n1799 0924c18〕. Zixuan marks Section 14 「二、結示益相」—“Second, concluding by showing the marks of benefit”, while above it 「二、勸眾生受持」—“Second, exhorting beings to receive and uphold it” already has the two headings 「一、總勸受持」—“First, exhorting reception and upholding in general” and 「二、別明功力」—“Second, clarifying its power separately”; the numbering does not follow on, and it is recorded as it stands.

Speakers: Sections 1 to 3 are the Buddha’s words, continuing the long discourse of the previous fascicle in which the Buddha addresses Ānanda, beginning 「阿難！汝問攝心」—“Ānanda! You asked about gathering in the mind” 〔T19 0133a07〕; this fascicle does not mark the speaker again here. In Section 4 Ānanda addresses the Buddha, 「阿難白佛言」—“Ānanda said to the Buddha” 〔T19 0133b01〕. Sections 5 to 8 are the rites of the altar-ground, marked 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0133b04〕 and ending at 「汝問道場，建立如是。」—“You asked about the bodhimaṇḍa; this is how it is established.” 〔T19 0133c13〕. In Section 9 Ānanda bows and addresses the Buddha, 「阿難頂禮佛足，而白佛言」—“Ānanda bowed his head at the Buddha’s feet and said to the Buddha” 〔T19 0133c13〕, and the last segment is the compilers’ narration of the great assembly waiting to hear. Section 10 is the compilers’ narration of the World-Honored One emitting light from his fleshy crown-knot and the transformation Tathāgata seated in the jeweled flower. Section 11 is the title of the spell, the spell text, and the concluding line; the speaker of the spell text is the transformation Tathāgata, the base text saying 「一心聽佛無見頂相放光如來宣說神呪」—“listened with a single mind as the Buddha’s tathāgata of the invisible crown-mark, emitting light, proclaimed the divine spell” 〔T19 0133c25〕. Sections 12 to 14 are the Buddha addressing Ānanda; the calls to Ānanda at the heads of sentences follow the base text. In Section 15 six hosts of protectors each address the Buddha before him: the vajra host; the Brahmā king, Śakra, and the four great heavenly kings; the great yakṣa generals and the ghost kings; the devas of sun and moon, the master of wind, the master of rain, and the other devas and spirits; the mountain spirits, sea spirits, and sprites of the myriad things; and the bodhisattvas Vajragarbha King. In Section 16 Ānanda addresses the Buddha, 「阿難即從座起，頂禮佛足而白佛言」—“Ānanda then rose from his seat, bowed his head at the Buddha’s feet, and said to the Buddha” 〔T19 0138a24〕. In Section 17 the World-Honored One praises Ānanda, 「爾時，世尊讚阿難言」—“Then the World-Honored One praised Ānanda, saying” 〔T19 0138b02〕. Sections 18 to 25 are the Buddha’s words, beginning 「阿難當知！妙性圓明離諸名相」—“Ānanda, you should know! The wondrous nature is perfectly bright, apart from all names and marks” 〔T19 0138b07〕; within them, 「云何名為眾生顛倒？」—“What is called the inversion of beings?” 〔T19 0138b12〕 and 「云何名為世界顛倒？」—“What is called the inversion of the world?” 〔T19 0138b21〕 are questions the Buddha asks and answers himself.

The rites of the altar-ground: in Sections 5 to 8 the Buddha tells Ānanda the method of establishing a bodhimaṇḍa; divided at the full stops there are twenty-seven sentences in all, and their opening phrases are given word for word below:

The transitional sentences on the merit of the spell: in Sections 12 to 14 the Buddha tells of the merit of the spell; there are nineteen places where a sentence begins with a call to Ānanda or a connecting word, and their opening phrases are given word for word below:

Of the eleven headings under which Zixuan clarifies its power separately, the third, not falling into evil places, begins at 「從第一劫乃至後身」—“From the first kalpa to the last body” 〔T19 0137b03〕, and the fourth, the gathering of merits, begins at 「此諸眾生，縱其自身不作福業」—“Even if these beings themselves do no meritorious deeds” 〔T19 0137b07〕; the opening phrases of these two headings are not transitional sentences, and they are not listed in the table.

The twelve classes of beings: Section 23 lists the twelve classes in general, and Section 24 explains them class by class; each class first names its turning in the round and its inversion, next names the confused thoughts formed by combining, and next names the class and its kinds. The names of the inversions, the names of the classes, and the names in the general listing are given word for word below:

Of the twelve classes, eleven say 「如是故有」—“from this there is”, while the tenth reads 「由是故有非無色相無色羯南」—“because of this there is the ghana of those not without form that are without form” 〔T19 0139a02〕; eleven speak of confused thoughts, while the twelfth reads 「和合怪成八萬四千食父母想」—“it combines with the monstrous and forms eighty-four thousand thoughts of eating father and mother” 〔T19 0139a08〕.

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七〔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 Seven [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0133a02〕.

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 0133a06〕. 「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七」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Seven” 〔T19 0139a13〕. After the closing title, the Taishō appends the Dhāraṇī of the Ming recension, from 〔T19 0139a14〕 to 〔T19 0141b13〕.

The title of the spell, word for word: 「大佛頂如來放光悉怛多鉢怛囉菩薩萬行品，灌頂部錄出，一名中印度那蘭陀曼茶羅灌頂金剛大道場神呪」—“The Great Buddha-Crown Tathāgata’s Emitted Light, Sitātapatra, the Chapter on the Myriad Practices of the Bodhisattvas, copied out from the Consecration Section; also called the Divine Spell of the Great Vajra Bodhimaṇḍa of the Consecration Maṇḍala of Nālandā in Central India” 〔T19 0133c27〕, forty-three characters in all.

This fascicle has no verse. The divine spell within the fascicle runs from 〔T19 0134a01〕 to 〔T19 0136c14〕, with the concluding line 「右此呪句總有四百三十九句。」—“These phrases of the spell above number four hundred and thirty-nine in all.” 〔T19 0136c15〕; the phrase numbers of the Dhāraṇī appended at the end of the fascicle run to the four hundred and twenty-seventh phrase, the last numbers omitting their hundreds digit; the spell text recorded in Zixuan’s commentary says 「此呪四百二十七句。」—“This spell has four hundred and twenty-seven phrases.” 〔T39n1799 0919b21〕—the three numbers are recorded side by side without adjudication. This fascicle has fourteen thousand three hundred and fifty-one Chinese characters (including the fascicle title, the attribution, the closing title, and the two spells), of which the Dhāraṇī appended at the end of the fascicle in Section 26 has three thousand eight hundred and thirty-four; recorded side by side.

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. The divine spell within the fascicle and the Dhāraṇī appended at the end of the fascicle are two versions of the same spell, whose first phrases differ in form; recorded side by side without adjudication.

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: Explaining the showing of the rites of practice, Zixuan cites the Brahmā’s Net Sūtra: 「千里內無授戒師，當於佛前自誓受戒。先懺七逆，後求戒法，皆見好相方知罪滅得戒，不爾不得。」—“If within a thousand li there is no preceptor to confer the precepts, one should receive the precepts by one’s own vow before the Buddha. First one repents of the seven rebellious acts, then seeks the Dharma of the precepts; only when one sees auspicious signs does one know that the offenses are extinguished and the precepts attained; otherwise they are not attained.” 〔T39n1799 0915c19〕 He also says: 「道場次第、儀範周旋，如圭峯《圓覺修證儀》說。」—“The order of the bodhimaṇḍa and the procedures of its rites are as told in Guifeng’s Ritual of Cultivation and Realization of Perfect Awakening.” 〔T39n1799 0915c28〕 He gives only the title of the book and does not record its text.
• Section 8: Explaining the attainment of srota-āpanna, Zixuan cites the Sūtra of the Original Acts That Adorn the Bodhisattva: 「初地名鳩摩羅伽，乃至四地名須陀洹，佛地名婆伽婆佛陀。」—“The first ground is called kumāraka, and so on to the fourth ground, called srota-āpanna; the buddha-ground is called bhagavat buddha.” 〔T39n1799 0916c28〕
• Section 11: As the second of the five reasons why the spell has not been translated since ancient times, Zixuan says 「如婆伽婆具六種義」—“as bhagavat contains six meanings” 〔T39n1799 0919c03〕, without naming its source.
• Section 20: Explaining the narration of the cause of inversion in general, Zixuan cites the Awakening of Faith: 「以依不覺故心動，說名為業。以依動故能見，依能見故境界妄現。」—“Because of non-awakening the mind moves, and this is called activity. Because of movement there is the seeing; because of the seeing, objects falsely appear.” 〔T39n1799 0923a11〕 He also cites the Vimalakīrti: 「從無住本立一切法。」—“From the root of non-abiding all dharmas are established.” 〔T39n1799 0923a13〕

In Sections 1, 2, 4 to 7, 9, 10, 12 to 19, and 21 to 25, Zixuan’s commentary cites no sūtra or treatise; for Section 26, Zixuan’s commentary has no corresponding text.

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 · Summing Up the Foregoing　Explaining leaving Māra by other-power, Zixuan says: 「此為障重者助之以呪力也」—“This is to aid those heavy with obstructions by the power of the spell” 〔T39n1799 0915b05〕 Explaining the four rules of discipline, Zixuan says: 「戒是正順解脫之本，依因此戒得有定慧，故知三昧戒為先容。」—“The precepts are the root of rightly according with liberation; relying on these precepts one comes to have concentration and wisdom; so know that for samādhi the precepts lead the way.” 〔T39n1799 0915b11〕

Section 2 · Exhorting the Recitation of the Divine Spell　Zixuan says: 「然有無始宿習垢障塵沙如影隨形，與道為妨」—“Yet there are the defilements and obstructions of beginningless habits from former lives, numberless as dust and sand, which follow like a shadow following a form and hinder the path” 〔T39n1799 0915b20〕 He also says: 「今說神呪能破宿殃，兼除報障。三障苟亡，不證何待？」—“Now the divine spell is taught, which can break former misfortunes and also remove the obstruction of retribution. Once the three obstructions are gone, what is there to wait for but realization?” 〔T39n1799 0915b27〕 Explaining the pointing out of its efficacy, Zixuan says: 「登伽宿有婬習，今得離欲，是斷業煩惱障。」—“Mātaṅgī had habits of lust from former lives; now she is free of desire—this is the cutting off of the obstructions of deeds and afflictions.” 〔T39n1799 0915c05〕

Section 3 · Briefly Showing the Method of Upholding　Explaining the showing of the rites of practice, Zixuan says: 「然香誦呪數滿百八，以表除滅百八煩惱。」—“Burning incense and reciting the spell to the full count of one hundred and eight signifies removing and extinguishing the one hundred and eight afflictions.” 〔T39n1799 0915c21〕 Explaining the clarification of the response, Zixuan says: 「誦呪加持，發見佛願，佛現身者名為感應。」—“Reciting the spell with its empowering support and making the vow to see the Buddha, when the Buddha appears in body, this is called the response.” 〔T39n1799 0916a01〕 He also says: 「若見餘境，背於本習，事與願違，即是魔境，非真感應。」—“If one sees other objects, contrary to what one has practiced and at odds with one’s vow, these are objects of Māra, not a true response.” 〔T39n1799 0916a02〕

Section 4 · Answering the Request with a Full Exposition · The Question　Zixuan says: 「我居佛世，蒙佛親示，現今開悟，已知修證必至無學。」—“I live in the Buddha’s age and have received the Buddha’s own instruction; now I am awakened and already know that cultivation and realization will surely reach the state beyond training.” 〔T39n1799 0916a09〕

Section 5 · The Ground and Measure of the Altar　Explaining the white ox, Zixuan says: 「雪山牛乳純是醍醐，所有茹退最為香潔」—“The milk of the oxen of the Snow Mountains is pure ghee-essence, and what they eat and pass is most fragrant and clean” 〔T39n1799 0916a21〕 Explaining the eight-cornered altar, Zixuan says: 「八角之壇，方圓應量，除地為之，仍無級數，即今墠也。」—“The eight-cornered altar, its breadth according to the measure, is made by clearing the ground and has no tiers; it is what is now called a leveled ground.” 〔T39n1799 0916a24〕 Here Zixuan also explains the eight mirrors, saying: 「一一鏡中現十方佛，以表一身即十身、十身即一身，重重無盡，互相顯現，互相容受。」—“In each mirror appear the buddhas of the ten directions, signifying that one body is ten bodies and ten bodies are one body, layer upon layer without end, each manifesting the others and each containing the others.” 〔T39n1799 0916a27〕 He also says: 「即表證藏心不思議境界之相也。」—“This signifies the mark of the inconceivable realm of realizing the garbha-mind.” 〔T39n1799 0916a28〕

Section 6 · The Rites of Offering　Explaining the offering-vessels for the whole period, Zixuan says: 「諸佛菩薩不食此食，為令福增示現而食」—“The buddhas and bodhisattvas do not eat this food; it is to increase merit that they show themselves eating” 〔T39n1799 0916b10〕 He also says: 「如佛受純陀最後供養，令其具足檀波羅蜜。」—“It is as when the Buddha accepted Cunda’s last offering, so that he might fulfill the perfection of giving.” 〔T39n1799 0916b11〕 Explaining the setting out of the images, Zixuan says: 「懸幡列像，一一皆令影現鏡中，欲使行人熟此境界，則於事事無礙法界之理易得證耳。」—“Banners are hung and images arrayed, each made to cast its reflection into the mirrors, so that the practitioner may grow familiar with this realm; then the principle of the Dharma-realm of the unobstructed interpenetration of all phenomena is easily realized.” 〔T39n1799 0916b25〕

Section 7 · Cultivating the Auxiliary Practices　Zixuan says: 「三七日中所行各異。」—“In the three sevens of days, what is practiced differs in each.” 〔T39n1799 0916c07〕 He also says: 「此中必行五悔」—“Here one must practice the five repentances” 〔T39n1799 0916c09〕 He also says: 「由斯三限助修之力，感應道交，顯受佛應摩頂安慰。」—“By the power of the auxiliary cultivation in these three periods, the paths of appeal and response meet, and one openly receives the Buddha’s response, his stroking of the crown and his comfort.” 〔T39n1799 0916c12〕 Explaining the entering of the practice of contemplation, Zixuan says: 「魔障既離，復承顯加，修三摩提速得成就，故令身心明淨如琉璃也。」—“Once the obstructions of Māra are left behind and open empowerment is received besides, the cultivation of samādhi is swiftly accomplished; therefore body and mind are made bright and pure like beryl.” 〔T39n1799 0916c15〕 Explaining the showing of failure, Zixuan says: 「戒根為本，入道先門，師與證人一等清淨。」—“The root of the precepts is the basis, the first gate of entering the path; the preceptor and the witnesses must be equally pure.” 〔T39n1799 0916c20〕

Section 8 · Showing the Fruit Attained　Zixuan says: 「須陀洹果名通大小」—“The name of the fruit of srota-āpanna is common to the Great and the Lesser Vehicles” 〔T39n1799 0916c25〕 He also says: 「若約見真，得無生忍名須陀洹，甚為中當」—“If it is taken as seeing the true, then calling the attainment of the acceptance of non-arising srota-āpanna is most fitting” 〔T39n1799 0917a01〕

Section 9 · Properly Speaking the Divine Spell · The Question　Explaining ‘not yet realized the unconditioned,’ Zixuan says: 「阿難雖得小乘初果，若望大乘，名假擇滅，非真無為，故云未證。」—“Though Ānanda had attained the first fruit of the Lesser Vehicle, viewed from the Great Vehicle this is called a provisional extinction by discernment, not the true unconditioned; therefore he says he has not yet realized it.” 〔T39n1799 0917a11〕 Explaining the wish to hear the words of the spell, Zixuan says: 「文殊密誦以解婬難，故云未聞。今請顯說，意欲傳通至後代耳。」—“Mañjuśrī recited it secretly to release him from the calamity of lust; therefore he says he has not yet heard it. Now he asks for it to be spoken openly, intending that it be transmitted to later ages.” 〔T39n1799 0917a15〕

Section 10 · The Transformation Buddha Appears　Zixuan says: 「將說神呪現光化佛，化復作化百河沙眾。此即如來藏心不思議妙用，一即一切、一切即一。」—“About to speak the divine spell, he manifests light and a transformation buddha, and the transformation in turn makes transformations, hosts as many as the sands of a hundred rivers. This is the inconceivable wondrous function of the tathāgatagarbha-mind: one is all, and all is one.” 〔T39n1799 0917a26〕

Section 11 · Speaking the Words of the Spell　Having recorded the spell text, Zixuan says: 「此呪四百二十七句。」—“This spell has four hundred and twenty-seven phrases.” 〔T39n1799 0919b21〕 Explaining the reason it is not translated, Zixuan says: 「然此即是祕密首楞嚴也，自古不翻，略有五意：一是諸佛密語，祕密之法，唯佛與佛自相解了，非是餘聖所能通達；二是總持門，一一字句含多義故，如婆伽婆具六種義；三或是鬼神王名，呼之勅以守護修行人故；四是諸佛密印，如王印信所往無所不通，幽顯遵奉，佛佛相傳，不得移易故；五不思議力所加持故，但密誦即能滅大過，速登聖位，如王放洪恩大辟咸赦，有功者超資受職，此亦如是。故自古來不令解釋。」—“This is the secret Śūraṅgama; since ancient times it has not been translated, for roughly five reasons. First, it is the secret speech of the buddhas, a secret Dharma that only buddhas together with buddhas understand among themselves, which other sages cannot fathom. Second, it is a gate of dhāraṇī, for every word and phrase contains many meanings, as bhagavat contains six meanings. Third, some of it may be the names of ghost and spirit kings, called upon and commanded to guard and protect practitioners. Fourth, it is the secret seal of the buddhas, like a king’s seal that passes everywhere it goes, honored by the hidden and the manifest, handed down from buddha to buddha and not to be altered. Fifth, it is empowered by inconceivable power: merely reciting it in secret can extinguish great faults and quickly ascend to the sagely stages, as when a king grants a great amnesty and even capital offenses are all pardoned, and those with merit are promoted beyond their rank to receive office; this is likewise. Therefore since ancient times no explanation has been permitted.” 〔T39n1799 0919b27〕 He also says: 「其本或有異同，皆是前後三藏中邊語異，翻譯小差，但依一本誦持，無得持擇。」—“Its texts may differ from one another; all this is because the earlier and later Tripiṭaka masters used the languages of the central and border regions differently, and the translations differ slightly; simply recite and uphold it according to one text, and do not pick and choose.” 〔T39n1799 0919c09〕

Section 12 · Showing That the Buddhas Uphold It　Zixuan says: 「悉怛多般怛囉，云白傘蓋，即指藏心。不與妄染相應，故云白。遍覆一切法，故云蓋。從此流演祕密神呪，故云呪心。」—“Sitātapatra means ‘white parasol’; it points to the garbha-mind. Because it does not accord with false defilement, it is called white. Because it covers all dharmas everywhere, it is called a parasol. Because the secret divine spells flow forth from it, it is called the heart of the spell.” 〔T39n1799 0919c18〕 He also says: 「無有一佛不因此呪而成正覺」—“There is not one buddha who does not attain right awakening by this spell” 〔T39n1799 0919c21〕 Explaining the marks of conferring predictions, rescuing from suffering, and serving teachers, Zixuan says: 「授記則與樂，除難則拔苦。」—“Conferring predictions is giving joy; removing calamities is rescuing from suffering.” 〔T39n1799 0920a03〕 Explaining the marks of gathering in kin, showing extinction, and entrusting the Dharma, Zixuan says: 「四飯諸子及餘眷屬皆得出家，證小聞大不驚不怖。」—“The sons of the four Rice kings and the rest of the kin all left the household life, and having realized the lesser, they heard the great without alarm or fear.” 〔T39n1799 0920a10〕 Explaining the pointing to the breadth of its powers, Zixuan says: 「祕密無窮，功能不盡。」—“The secret is endless, its powers inexhaustible.” 〔T39n1799 0920a16〕 Explaining the fault of not upholding it, Zixuan says: 「此呪總攝諸佛祕藏，具足萬行，是故學者不持此呪而得成道，不可得也。」—“This spell gathers in the secret repository of all the buddhas and is complete with the myriad practices; therefore for learners to accomplish the path without upholding this spell is impossible.” 〔T39n1799 0920a20〕

Section 13 · Exhorting Beings to Uphold It　Explaining the exhortation to receive and uphold it in general, Zixuan says: 「既無誦性，但寫帶持，一生諸毒終不能害。」—“Though they have no capacity to recite it, if they merely write it and carry it, in their whole life no poison can ever harm them.” 〔T39n1799 0920a27〕 Zixuan divides the separate clarification of its power into eleven headings, in order: it can remove the calamities, it can give rise to the wisdoms, not falling into evil places, the gathering of merits, the many practices accomplished, light and heavy offenses extinguished, former deeds dissolved, what is sought granted as wished, bringing peace to household and state, abundant years and obstructions dispelled, and evil stars do not enter. Explaining ‘it can remove the calamities,’ Zixuan says: 「諸毒惡鬼、世間難事不能侵陵，令得正受者，以威被神靈，慈心攝護」—“That poisons, evil ghosts, and the calamities of the world cannot assail them, and that they attain right reception, is because its majesty covers the spirits, who protect them with kind minds” 〔T39n1799 0920b11〕 Explaining ‘it can give rise to the wisdoms,’ Zixuan says: 「散心持誦尚蒙擁護，況決定心求菩提者而不加護哉！」—“Even those who recite and uphold it with scattered minds receive protection—how much more will those who seek bodhi with decisive minds be protected!” 〔T39n1799 0920b22〕 He also says: 「陰，冥也，又速召也。」—“陰 means ‘hidden’; it also means ‘swiftly summoning.’” 〔T39n1799 0920b24〕 Explaining ‘not falling into evil places,’ Zixuan says: 「第一劫者，發心修行之初時也。洎乎菩薩最後身時，故名後身。」—“The first kalpa is the first time of setting the mind on cultivation. Reaching the time of the bodhisattva’s very last body, it is called the last body.” 〔T39n1799 0920c02〕 Explaining ‘the gathering of merits,’ Zixuan says: 「雖不作福，受持力故佛與之福。」—“Though they do no meritorious deeds, by the power of receiving and upholding it the buddhas give them merit.” 〔T39n1799 0920c09〕 Explaining ‘the many practices accomplished,’ Zixuan says: 「今不行而備，蓋神呪之力具足萬行，斯言不誣矣。」—“Now, without practicing, they are complete; for the power of the divine spell is complete with the myriad practices—these words are not false.” 〔T39n1799 0920c15〕 Explaining ‘light and heavy offenses extinguished,’ Zixuan says: 「未受時者，未受呪時也。」—“‘Before they received it’ means before they received the spell.” 〔T39n1799 0920c26〕 Explaining ‘former deeds dissolved,’ Zixuan says: 「不思議力如湯之熾，虛妄業雪向則消殞也。」—“Inconceivable power is like the heat of hot water; the snow of false deeds, facing it, melts away.” 〔T39n1799 0921a04〕 Explaining ‘what is sought granted as wished,’ Zixuan says: 「命終尚能隨願往生諸佛淨土，況世間所求而不獲耶！」—“At the end of life they can even be reborn, according to their vows, in the pure lands of the buddhas—how much more will they not fail to gain what they seek in the world!” 〔T39n1799 0921a11〕 Explaining ‘bringing peace to household and state,’ Zixuan says: 「支提，云可供養處。脫闍，云幢。」—“Caitya means ‘a place worthy of offerings.’ Dhvaja means ‘banner.’” 〔T39n1799 0921a19〕 Explaining ‘abundant years and obstructions dispelled,’ Zixuan says: 「五穀謂麻黍稷麥豆。十億曰兆。」—“The five grains are hemp, glutinous millet, millet, wheat, and beans. Ten yi make a zhao.” 〔T39n1799 0921a26〕 Explaining ‘evil stars do not enter,’ Zixuan says: 「八大惡星者，謂金、木、水、火、土、羅、計、彗。」—“The eight great evil stars are Metal, Wood, Water, Fire, Earth, Rāhu, Ketu, and the comet.” 〔T39n1799 0921b04〕

Section 14 · Concluding by Showing the Marks of Benefit　Explaining the removal of obstructions and troubles, Zixuan says: 「世有修行心切而多障惱，蓋宿業耳。」—“In the world there are those who cultivate with earnest minds yet meet many obstructions and troubles; this is because of former deeds.” 〔T39n1799 0921b10〕 Explaining the attainment of penetration of the mind, Zixuan says: 「心通者，通達位也，如前一百日內有利根者獲須陀洹，即是生身得忍也。」—“Penetration of the mind is the stage of penetrating understanding; as above, those of sharp faculties within a hundred days attain srota-āpanna—this is attaining acceptance in the body one was born with.” 〔T39n1799 0921b17〕

Section 15 · Protection　Zixuan divides the protectors into six hosts. Explaining the vajra host, Zixuan says: 「執金剛神，由護法故，亦護人也。」—“The vajra-holding spirits, because they protect the Dharma, also protect people.” 〔T39n1799 0921b24〕 For the host of heavenly kings, Zixuan only cites the sūtra text and gives no explanation. Explaining the host of the eight classes, Zixuan says: 「帥，將帥，首領也。」—“帥 means a commander, a leader.” 〔T39n1799 0921c04〕 Explaining the host of devas and spirits, Zixuan says: 「陰陽之精為日月。」—“The essences of yin and yang are the sun and moon.” 〔T39n1799 0921c09〕 He also says: 「逐年巡察世間善惡者，名巡官也。」—“Those who inspect the good and evil of the world year by year are called the inspecting officials.” 〔T39n1799 0921c10〕 Explaining the host of numinous earth-spirits, Zixuan says: 「山嶽、海瀆五土神等。天神地祇，虛空水陸各有主者，并物怪等。」—“The spirits of mountains and peaks, seas and rivers, and the five kinds of soil, and the like. Heavenly spirits and earth spirits, each with its own lord in space, water, and land, together with the sprites of things and the like.” 〔T39n1799 0921c15〕 Explaining the host of the Garbha Kings and their stating of their intent to transform beings, Zixuan says: 「以悲增故不取涅槃，護法故常隨持呪。」—“Because their compassion is increased they do not take nirvāṇa; because they protect the Dharma they always follow those who uphold the spell.” 〔T39n1799 0921c22〕 Explaining the narration of the protection, Zixuan says: 「欲界第六名大自在，即魔所居處，常惱修行不令成就。」—“The sixth heaven of the desire realm is called Maheśvara; it is where Māra dwells, who constantly troubles cultivation and does not let it be accomplished.” 〔T39n1799 0922a01〕 Concluding the protection, Zixuan says: 「此大神呪本是修三昧者最上勝緣，故持此呪能却諸惡，能集眾善。」—“This great divine spell is fundamentally the supreme condition for those who cultivate samādhi; therefore upholding this spell can repel all evils and gather all goods.” 〔T39n1799 0922a03〕 He also says: 「愚矇罔知斯旨，見持呪者，往往興謗謂非修行。」—“The ignorant and benighted do not know this purport; seeing those who uphold the spell, they often raise slander, saying it is not cultivation.” 〔T39n1799 0922a05〕

Section 16 · Ānanda Asks　Explaining the start of the fourth major division, Zixuan says: 「既解通行備，內德畢充；復假密言，外助道力。」—“Understanding having penetrated and practice being complete, inner virtue is wholly full; further, by means of the secret words, the power of the path is aided from without.” 〔T39n1799 0922a08〕 Explaining the statement of benefit, Zixuan says: 「正熏修者，由持清禁，復假密言，內魔不興、外障不起」—“Being rightly permeated and cultivating means that by keeping the pure prohibitions, and further by means of the secret words, inner Māras do not stir and outer obstructions do not arise” 〔T39n1799 0922a21〕 Explaining the request proper, Zixuan says: 「涅槃，最極果也，即位所至處。乾慧，最初因也，即位發基處。」—“Nirvāṇa is the utmost fruit, the place to which the stages reach. Dry wisdom is the very first cause, the place where the stages lay their foundation.” 〔T39n1799 0922a29〕

Section 17 · Praise, Request, and Permission to Speak　Zixuan says: 「刳，猶空也。空其身心諸雜念慮，諦受法義也。」—“刳 means ‘to empty.’ Emptying body and mind of all mixed thoughts and concerns, they attentively receive the meaning of the Dharma.” 〔T39n1799 0922b11〕

Section 18 · Showing Delusion and Awakening in General　Zixuan says: 「妄為立位之因，然地位之興本由迷悟」—“Falsity is the cause for setting up the stages; yet the rise of the stages of the grounds comes fundamentally from delusion and awakening” 〔T39n1799 0922b12〕 Explaining the showing of the one true, Zixuan says: 「一真之體湛寂圓明，非真非妄，名相都絕，生界斯泯。」—“The substance of the one true is clear, still, perfect, and bright, neither true nor false; names and marks are wholly cut off, and beings and worlds vanish in it.” 〔T39n1799 0922b19〕 He also says: 「若了真法性，無佛無世界，斯則一真法界，本無地位也。」—“If one understands the true Dharma-nature, there is no buddha and no world; this is the one true Dharma-realm, in which from the beginning there are no stages of the grounds.” 〔T39n1799 0922b21〕 Explaining the narration of the two marks, Zixuan says: 「真體常住，本非生滅。」—“The true substance abides permanently and is from the beginning without arising and ceasing.” 〔T39n1799 0922b25〕 He also says: 「以真如為迷悟依，轉此迷依以為悟依，故名轉依。」—“Suchness is taken as the basis of delusion and awakening; transforming this basis of delusion into the basis of awakening is therefore called the transformed basis.” 〔T39n1799 0922c07〕 He also says: 「是知菩提涅槃因迷故有，如人因睡即有覺名。」—“So know that bodhi and nirvāṇa exist because of delusion, as a person, because of sleep, has the name of waking.” 〔T39n1799 0922c08〕

Section 19 · Exhorting Recognition of the Cause of Falsity　Zixuan says: 「上明三種相續，今明二種顛倒。」—“Above, the three kinds of continuity were clarified; now the two kinds of inversion are clarified.” 〔T39n1799 0922c14〕

Section 20 · Narrating the Cause of Inversion in General　Zixuan says: 「如來藏心本性真明，周遍法界，故云性明圓故。」—“The tathāgatagarbha-mind is in its original nature truly bright, pervading the Dharma-realm everywhere; therefore it says ‘because the nature’s brightness is complete.’” 〔T39n1799 0922c22〕 Zixuan matches these three phrases with three marks: explaining ‘from ultimate nonexistence comes final existence,’ he says 「從無相真成有相妄，故云成究竟有。此異相也。」—“From the true without marks comes the false with marks; therefore it says ‘comes final existence.’ This is the mark of difference.” 〔T39n1799 0922c26〕 Explaining ‘this that has and what is had,’ he says 「同相也。此上異相為能有，生今同相為所有。」—“This is the mark of sameness. The mark of difference above is what has; it gives rise to the present mark of sameness, which is what is had.” 〔T39n1799 0922c29〕 Explaining ‘with this non-abiding as the basis,’ he says 「無同異相也。依前同異以為根本，而得生起無同異也。」—“This is the mark of neither sameness nor difference. Relying on the foregoing sameness and difference as the root, there comes to arise what is neither the same nor different.” 〔T39n1799 0923a07〕

Section 21 · The Inversion of Beings　Explaining marks arising from delusion, Zixuan says of the phrase 「迷本圓明」—“Deluded about the original perfect brightness” 〔T19 0138b16〕: 「重指業相也。」—“This points again to the mark of activity.” 〔T39n1799 0923a17〕 Of the phrase 「將欲復真」—“Wishing to return to the true” 〔T19 0138b17〕: 「指轉相也。」—“This points to the mark of evolving.” 〔T39n1799 0923a20〕 Of the phrase 「非真求復」—“Not being the true yet seeking to return” 〔T19 0138b18〕: 「指現相也。」—“This points to the mark of manifestation.” 〔T39n1799 0923a25〕 He also says: 「非，猶妄也。」—“非 means ‘false.’” 〔T39n1799 0923a27〕 He also says: 「於中非心，即是六麁中前二麁也。」—“Within this, non-mind is the first two of the six coarse marks.” 〔T39n1799 0923b01〕 Explaining receiving birth according to deeds, Zixuan says: 「此後四麁也。」—“These are the latter four coarse marks.” 〔T39n1799 0923b04〕 He also says: 「婬欲為因故相生，殺、盜為因故相滅，此即眾生、業果二相續也。」—“With lust as the cause there is mutual arising; with killing and stealing as the cause there is mutual ceasing; these are the two continuities, of beings and of the fruits of deeds.” 〔T39n1799 0923b08〕

Section 22 · The Inversion of the World　Explaining the clarification of the causes from which the world arises, Zixuan says: 「迷畢竟無，成究竟有。有故立界，隔別不同，故云分段。」—“Deluded about ultimate nonexistence, it becomes final existence. Because there is existence, realms are set up, separated and not the same; therefore it says ‘divided segments.’” 〔T39n1799 0923b14〕 He also says: 「三世四方和合相涉，宛轉十二，變化有情亦十二也。」—“The three times and the four directions combine and enter one another, turning through twelve; and the sentient beings they transform are likewise twelve.” 〔T39n1799 0923b17〕 Explaining how the inversions give rise to one another, Zixuan says: 「內由動相，外感風輪，故有聲現。」—“Within, from the mark of movement, without, the wind-wheel is called forth; therefore sound appears.” 〔T39n1799 0923b22〕 He also says: 「聲香味觸略舉十二之四也。」—“Sound, smell, taste, and touch briefly name four of the twelve.” 〔T39n1799 0923c01〕

Section 23 · Listing the Headings in General　Zixuan says: 「情想相因，形待不息，有情世界不出十二。」—“Feelings and thoughts give rise to one another, and forms depend on one another without ceasing; the world of sentient beings does not go beyond twelve.” 〔T39n1799 0923c05〕 He also says: 「動念初起，迷本圓常，影明遂現，故卵生居首。」—“When the moving thought first arises, deluded about the original perfect permanence, the shadow of brightness then appears; therefore the egg-born stand first.” 〔T39n1799 0923c06〕

Section 24 · The Differences among the Classes of Birth · Separate Explanation　Zixuan explains the twelve headings separately, marking each class with a single character:

• The class of motion: 「因茲種類八萬四千，世間施設且舉此數，理則無量。」—“The kinds arising from this are eighty-four thousand; the world’s designation merely gives this number, but in principle they are measureless.” 〔T39n1799 0923c16〕 He also says: 「羯邏藍者，此云凝滑，入胎初位，胎卵未分。」—“Kalala means here ‘congealed and slippery’; it is the first stage of entering the embryo, when embryo and egg are not yet distinguished.” 〔T39n1799 0923c17〕
• The class of desire: 「雜染即愛，愛名為欲，欲故生潤乃名為滋。」—“Defilement and mixture are craving; craving is called desire; because of desire moisture arises, and this is called nourishment.” 〔T39n1799 0923c22〕 He also says: 「遏蒲曇，云疱胎卵分也。」—“Arbuda means ‘blister’: embryo and egg are distinguished.” 〔T39n1799 0923c24〕
• The class of inclination: 「蔽尸，云軟肉」—“Peśī means ‘soft flesh’” 〔T39n1799 0924a02〕
• The class of borrowing: 「羯南，云硬肉。」—“Ghana means ‘hard flesh.’” 〔T39n1799 0924a11〕
• The class of obstruction: 「星辰日月，吉者為休，凶者為咎」—“Of the stars, sun, and moon, the auspicious are fortune and the baleful are misfortune” 〔T39n1799 0924a16〕
• The class of delusion: 「即無色界外道之類耳。」—“These are the outside paths of the formless realm and their like.” 〔T39n1799 0924a24〕
• The class of shadow: 「虛妄影象似有如無，信憶則靈，絕信則否。」—“False shadow-images seem to exist yet are as if nonexistent; believed in and recollected, they are potent; when belief is cut off, they are not.” 〔T39n1799 0924a28〕
• The class of stupidity: 「墮在世間，愚癡為本。」—“They fall into the world with stupidity as their root.” 〔T39n1799 0924b06〕
• The class of falseness: 「如水母等以水沫成身、以蝦為目。」—“Like the jellyfish and the like, which form their bodies from foam and take shrimps as their eyes.” 〔T39n1799 0924b17〕
• The class of nature: 「互相引調，誘以成性。呪詛更加，召以為類。」—“They draw and tune one another, enticing one another to form a nature. When curses are added, they are summoned to become a class.” 〔T39n1799 0924b23〕
• The class of deception: 「蒲盧，蜾蠃也，取青虫為子，非己所生。」—“The pulu is the sphex wasp, which takes green caterpillars as its young, not born of itself.” 〔T39n1799 0924c04〕
• The class of killing: 「託至親之父子，發至怨之殺害，豈不怪哉。」—“Lodged in the closest kinship of father and child, it gives rise to the killing of the bitterest enmity—is this not monstrous?” 〔T39n1799 0924c11〕

Section 25 · Concluding with the Names of the Classes　Zixuan cites the sūtra text 「是名眾生十二種類」—“These are called the twelve kinds of classes of beings” 〔T19 0139a12〕 and explains: 「如文。」—“As the text says.” 〔T39n1799 0924c20〕

Section 26 · Appendix · The Dhāraṇī of the Ming Recension　For Zixuan’s commentary, no corresponding heading or explanation was found: Zixuan’s explanation of this fascicle stops at concluding with the names of the classes, 「如文。」—“As the text says.” 〔T39n1799 0924c20〕, and has no heading or explanation for the Dhāraṇī appended at the end of the fascicle.

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, the divergent readings and doubts he himself records, and the differences between the two versions of the spell and in the characters, are recorded word for word, without adjudication:

• The two forms of the spell text: the concluding line of the divine spell within the fascicle reads 「右此呪句總有四百三十九句。」—“These phrases of the spell above number four hundred and thirty-nine in all.” 〔T19 0136c15〕; the spell text recorded by Zixuan says 「此呪四百二十七句。」—“This spell has four hundred and twenty-seven phrases.” 〔T39n1799 0919b21〕, and its first phrase is the same as that of the Dhāraṇī of the Ming recension appended at the end of the fascicle 〔T39n1799 0917b02〕 and differs from the first phrase of the divine spell within the fascicle (the two first phrases are given word for word in IX). Zixuan also says 「其本或有異同，皆是前後三藏中邊語異，翻譯小差」—“Its texts may differ from one another; all this is because the earlier and later Tripiṭaka masters used the languages of the central and border regions differently, and the translations differ slightly” 〔T39n1799 0919c09〕.
• The question and answer on the class of killing: Zixuan himself sets up a question and answer: 「問：既是怨對，無感生義，何得用附而生，怨中有愛？答：託質須資愛想，殺害由乎先業。」—“Question: Since they are enemies, there is no sense in which they call forth birth; how can they be born by attaching, with love within enmity? Answer: Lodging in a substance requires the support of loving thought; the killing comes from former deeds.” 〔T39n1799 0924c15〕
• The day of the first seven: Zixuan cites the sūtra as 「於初七中」—“In the first seven” 〔T39n1799 0916c02〕, while the base text has 「於初七日中」—“In the first seven days” 〔T19 0133c01〕; the Song, Yuan, and Ming recensions lack the character 日 (see X).
• The punctuation of ‘the ground of dry wisdom’: Zixuan cites Ānanda’s question as 「乾慧之地、四十四心？」—“the ground of dry wisdom and the forty-four minds?” 〔T39n1799 0922a26〕, while the base text has 「乾慧之地？」—“the ground of dry wisdom?” 〔T19 0138a27〕, followed by 「四十四心至何漸次、得修行目？」—“By what gradual stages do the forty-four minds come to have the names of the stages of cultivation?” 〔T19 0138a28〕.
• The attribution: the attribution of this fascicle reads 「般剌蜜諦」—“Pramiti” 〔T19 0133a06〕, while the attribution of Fascicle Six reads ‘般剌蜜帝’; recorded as in the base text, 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: 「遺失」—“lost” 〔T39n1799 0915b10〕, where the base text has 「失遺」—“lost” 〔T19 0133a10〕; 「摩訶薩怛多般怛羅」—“Mahā-sitātapatra” 〔T39n1799 0915b17〕, where the base text has 「摩訶薩怛多般怛囉」—“Mahā-sitātapatra” 〔T19 0133a12〕; 「旃檀」—“sandalwood” 〔T39n1799 0916a16〕, where the base text has 「栴檀」—“sandalwood” 〔T19 0133b06〕; 「鷄」—“chicken” 〔T39n1799 0916a19〕, where the base text has 「雞」—“chicken” 〔T19 0133b09〕; 「圍繞華鉢」—“surrounding the flower and the bowl” 〔T39n1799 0916b05〕, where the base text has 「圍繞花鉢」—“surrounding the flower and the bowl” 〔T19 0133b13〕; 「間華鋪設」—“laid out among the flowers” 〔T39n1799 0916b06〕, where the base text has 「間花鋪設」—“laid out among the flowers” 〔T19 0133b14〕; 「砂糖」—“sugar” 〔T39n1799 0916b08〕, where the base text has 「沙糖」—“sugar” 〔T19 0133b16〕; 「蘇合蜜薑」—“storax and honeyed ginger” 〔T39n1799 0916b08〕, where the base text has 「酥合、蜜薑」—“ghee mixtures, honeyed ginger” 〔T19 0133b16〕, and Zixuan’s quotation also lacks the sixteen characters 「及諸菓子、飲食、葡萄、石蜜，種種上妙等食」—“and the various fruits, foods and drinks, grapes, and rock candy—all kinds of the finest foods” 〔T19 0133b17〕; 「亨佛菩薩」—“offering to the buddhas and bodhisattvas” 〔T39n1799 0916b17〕, where the base text has 「饗佛、菩薩」—“as an offering to the buddhas and bodhisattvas” 〔T19 0133b22〕; 「毘俱胝」—“Bhṛkuṭī” 〔T39n1799 0916b22〕, where the base text has 「毘俱知」—“Bhṛkuṭī” 〔T19 0133b27〕; 「阿羅漢號，恒於六時」—“the arhats, calling, constantly in the six periods” 〔T39n1799 0916c02〕, where the base text has 「及阿羅漢，恒於六時」—“and the arhats, constantly in the six periods” 〔T19 0133c02〕; 「誦呪圍壇」—“recite the spell around the altar” 〔T39n1799 0916c03〕, where the base text has 「誦呪繞壇」—“recite the spell while circling the altar” 〔T19 0133c02〕; 「琉璃」—“beryl” 〔T39n1799 0916c15〕, where the base text has 「瑠璃」—“beryl” 〔T19 0133c08〕; 「於時會中」—“Then in the assembly” 〔T39n1799 0917a18〕, where the base text has 「于時會中」—“Then in the assembly” 〔T19 0133c19〕; 「哀祐」—“pity and help” 〔T39n1799 0917a25〕, where the base text has 「恃怙」—“refuge” 〔T19 0133c25〕; 「風火水難」—“the calamities of wind, fire, and water” 〔T39n1799 0919c29〕, where the base text has 「風水火難」—“the calamities of wind, water, and fire” 〔T19 0136c26〕; 「消散」—“scatter” 〔T39n1799 0919c29〕, where the base text has 「銷散」—“scatter” 〔T19 0136c27〕; 「般怛囉呪」—“Ātapatra spell” 〔T39n1799 0920a14〕, where the base text has 「般怛羅呪」—“Ātapatra spell” 〔T19 0137a06〕; 「相聯」—“following one another” 〔T39n1799 0920a15〕, where the base text has 「相連」—“following one another” 〔T19 0137a07〕; 「白㲲」—“white cotton” 〔T39n1799 0920a25〕, where the base text has 「白疊」—“white cotton” 〔T19 0137a13〕; 「心昏」—“mind is dull” 〔T39n1799 0920a26〕, where the base text has 「心惛」—“mind is dull” 〔T19 0137a14〕; 「呪詛」—“curses” 〔T39n1799 0920b07〕, where the base text has 「呪咀」—“curses” 〔T19 0137a21〕; 「厭蠱」—“sorcery and poison-charms” 〔T39n1799 0920b08〕, where the base text has 「魘蠱」—“sorcery and poison-charms” 〔T19 0137a21〕; 「阿難當知，是呪」—“Ānanda, know: this spell” 〔T39n1799 0920b15〕, where the base text has 「阿難！當知是呪」—“Ānanda! Know that this spell” 〔T19 0137a25〕; 「迦吒、富單那」—“kaṭa, pūtana” 〔T39n1799 0920b28〕, where the base text has 「迦吒富單那」—“kaṭapūtana” 〔T19 0137b04〕; 「還同入壇、行道功德，無有異也」—“it is the same as the merit of entering the altar and walking the path, with no difference” 〔T39n1799 0920c23〕, where the base text has 「還同入壇行道功德」—“it is the same as the merit of entering the altar and walking the path” 〔T19 0137b20〕; 「蔕持」—“carry” 〔T39n1799 0921a01〕, where the base text has 「帶持」—“carry” 〔T19 0137b26〕; 「消雪」—“melted snow” 〔T39n1799 0921a02〕, where the base text has 「銷雪」—“melted snow” 〔T19 0137b27〕; 「欲求孕者」—“wishes to conceive” 〔T39n1799 0921a06〕, where the base text has 「欲求生者」—“wishes to bear children” 〔T19 0137b28〕; 「悉怛多般怛羅」—“Sitātapatra” 〔T39n1799 0921a07〕, where the base text has 「悉怛多鉢怛羅」—“Sitātapatra” 〔T19 0137b29〕; 「即得長命」—“at once gain long life” 〔T39n1799 0921a08〕, where the base text has 「速得長命」—“quickly gain long life” 〔T19 0137c01〕; 「飢荒」—“famine” 〔T39n1799 0921a14〕, where the base text has 「饑荒」—“famine” 〔T19 0137c05〕; 「消滅」—“extinguished” 〔T39n1799 0921a19〕, where the base text has 「銷滅」—“extinguished” 〔T19 0137c09〕; 「𣐬械」—“fetters” 〔T39n1799 0921a25〕, where the base text has 「杻械」—“fetters” 〔T19 0137c13〕; 「於此呪心不生疑悔」—“toward this heart of the spell without doubt or regret” 〔T39n1799 0921b15〕, where the base text has 「持此呪心不生疑悔」—“uphold this heart of the spell without doubt or regret” 〔T19 0137c24〕; of the host of the eight classes, 「合掌頂禮而白佛言」—“joined their palms, bowed their heads, and said to the Buddha” 〔T39n1799 0921c03〕, where the base text has 「合掌頂禮」—“joined their palms and bowed their heads” 〔T19 0138a05〕; 「瞪瞢」—“gazing” 〔T39n1799 0922a28〕, where the base text has 「瞪矒」—“gazing” 〔T19 0138b01〕; 「胎遏蒲曇」—“the arbuda of the mother-born” 〔T39n1799 0923c21〕, where the base text has 「胎遏蒱曇」—“the arbuda of the mother-born” 〔T19 0138c06〕; 「翻覆」—“overturning” 〔T39n1799 0923c27〕, where the base text has 「飜覆」—“overturning” 〔T19 0138c09〕; 「呪詛」—“curses” 〔T39n1799 0924b23〕, where the base text has 「呪咀」—“curses” 〔T19 0139a03〕; 「蒲盧」—“the sphex wasp” 〔T39n1799 0924c01〕, where the base text has 「蒱盧」—“the sphex wasp” 〔T19 0139a06〕.

VI. Terms (first occurrences)

Four names—Mātaṅgī (摩登伽), the five aggregates (五陰), the cluster of akṣa seeds (惡叉聚), and bodhi (菩提)—already appear in the table of contents of the front matter; two names, the twelve classes (十二類) and the forty-four minds (四十四心), appear in the table of contents of the front matter as the twelve classes of beings (十二之類生) and the forty-four sagely minds (四十四之聖心), and are not listed again. Three terms—samādhi (三摩提), the divine spell (神呪), and Dharma prince (法王子)—have already been glossed in Fascicle One, and are not listed again; one term, Right and Universal Knowledge (正遍知), has already been glossed in Fascicle Two, and is not listed again; three terms—sandalwood (栴檀), the rains retreat (安居), and unsurpassed awakening (無上覺)—have already been glossed in Fascicle Three, and are not listed again; the terms srota-āpanna (須陀洹), the Vajra King (金剛王), arbuda (遏蒱曇), kalala (羯邏藍), and the mother-born, egg-born, moisture-born, and transformation-born (胎、卵、濕、化諸生) have already been glossed in Fascicle Four, and are not listed again (Fascicle Four writes 羯囉藍); four terms—aloeswood (沈水), stroking the crown (摩頂), the acceptance of non-arising (無生忍), and gāthā (伽陀)—have already been glossed in Fascicle Five, and are not listed again; three terms—vinaya (毘奈耶), the Māra kings (魔王), and sprites (精靈)—have already been glossed in Fascicle Six, and are not listed again. Seven terms—nirvāṇa (涅槃), false thinking (妄想), inversion (顛倒), turning on the wheel (輪轉), habit-energy (習氣), 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 twenty-seven sentences of the altar-ground, the transitional sentences on the merit of upholding the spell, and the names of the inversions and of the classes of the twelve classes of beings are given in the three tables of 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:

• 三摩地 — samādhi 〔T19 0133a07〕
• 無見頂相 — the invisible crown-mark 〔T19 0133a13〕: 「斯是如來無見頂相無為心佛，從頂發輝，坐寶蓮華所說心呪」—“This is the heart-spell spoken by the Tathāgata’s invisible crown-mark, the unconditioned mind-buddha, sending forth radiance from the crown and seated upon a jeweled lotus flower” 〔T19 0133a13〕
• 四種律儀 — the four rules of discipline 〔T19 0133a08〕: 「求菩薩道，要先持此四種律儀，皎如氷霜，自不能生一切枝葉」—“Those who seek the bodhisattva path must first uphold these four rules of discipline, pure and bright as ice and frost, so that of themselves they cannot put forth any branches or leaves” 〔T19 0133a08〕
• 心三口四 — the three of mind and four of speech 〔T19 0133a09〕: 「心三口四，生必無因」—“the three of mind and four of speech will certainly have no cause from which to arise” 〔T19 0133a09〕
• 魔事 — the doings of Māra 〔T19 0133a11〕 · 宿習 — habits from former lives 〔T19 0133a11〕
• 佛頂光明摩訶薩怛多般怛囉無上神呪 — the Buddha-Crown Light, the Mahā-sitātapatra, the unsurpassed divine spell 〔T19 0133a12〕: 「斯是如來無見頂相無為心佛，從頂發輝，坐寶蓮華所說心呪」—“This is the heart-spell spoken by the Tathāgata’s invisible crown-mark, the unconditioned mind-buddha, sending forth radiance from the crown and seated upon a jeweled lotus flower” 〔T19 0133a13〕
• 無為心佛 — the unconditioned mind-buddha 〔T19 0133a13〕 · 心呪 — the heart-spell 〔T19 0133a14〕
• 結界 — binding the boundary 〔T19 0133a23〕
• 白衣檀越 — white-robed donors 〔T19 0133a26〕
• 六時行道 — walking the path in the six periods 〔T19 0133a27〕 · 三七日 — three sevens of days 〔T19 0133a28〕
• 雪山大力白牛 — the white ox of great strength from the Snow Mountains 〔T19 0133b04〕
• 八角壇 — an eight-cornered altar 〔T19 0133b11〕
• 兜樓婆香 — turuṣka incense 〔T19 0133b21〕
• 幡華 — banners and flowers 〔T19 0133b23〕
• 盧舍那 — Locana 〔T19 0133b24〕 · 阿閦 — Akṣobhya 〔T19 0133b25〕 · 金剛藏 — Vajragarbha 〔T19 0133b26〕
• 烏芻瑟摩 — Ucchuṣma 〔T19 0133b26〕 · 藍地迦 — Nīlakaṇṭha 〔T19 0133b27〕 · 軍茶利 — Kuṇḍalī 〔T19 0133b27〕 · 毘俱知 — Bhṛkuṭī 〔T19 0133b27〕 · 頻那 — Vina 〔T19 0133b28〕 · 夜迦 — Yaka 〔T19 0133b28〕
• 般怛羅呪 — the Ātapatra spell 〔T19 0133c05〕
• 鏡交光處 — where the lights of the mirrors cross 〔T19 0133c07〕
• 祕密章句 — the secret phrases 〔T19 0133c20〕
• 百寶光 — a light of a hundred jewels 〔T19 0133c21〕 · 千葉寶蓮 — a thousand-petaled jeweled lotus 〔T19 0133c21〕 · 化如來 — the transformation Tathāgata 〔T19 0133c22〕
• 金剛密跡 — the Vajra Secret-Trace spirits 〔T19 0133c23〕: 「擎山持杵遍虛空界」—“bearing mountains and holding vajra-clubs, filling the whole realm of empty space” 〔T19 0133c24〕
• 放光如來 — the tathāgata emitting light 〔T19 0133c25〕
• 悉怛多鉢怛囉 — Sitātapatra 〔T19 0133c27〕 · 悉怛多般怛羅 — Sitātapatra 〔T19 0136c16〕
• 呪心 — the heart of the spell 〔T19 0136c18〕: 「十方如來因此呪心，得成無上正遍知覺」—“The tathāgatas of the ten directions, by this heart of the spell, attain unsurpassed Right and Universal Knowledge and awakening” 〔T19 0136c17〕
• 如來頂 — the Tathāgata’s crown 〔T19 0137a08〕: 「亦說此呪，名如來頂」—“This spell is also called the Tathāgata’s crown” 〔T19 0137a08〕
• 樺皮 — birch bark 〔T19 0137a13〕 · 貝葉 — palm leaves 〔T19 0137a13〕
• 正受 — right reception 〔T19 0137a21〕
• 惡星 — evil stars 〔T19 0137a23〕: 「是娑婆界有八萬四千災變惡星，二十八大惡星而為上首。復有八大惡星以為其主」—“In this Sahā world there are eighty-four thousand evil stars of disaster and change, with twenty-eight great evil stars at their head. There are also eight great evil stars as their lords” 〔T19 0137c15〕
• 毘那夜迦 — Vināyaka 〔T19 0137a24〕
• 那由他 — nayuta 〔T19 0137a26〕 · 俱胝 — koṭi 〔T19 0137a26〕 · 金剛藏王菩薩 — the bodhisattva Vajragarbha King 〔T19 0137a26〕
• 富單那 — pūtana 〔T19 0137b04〕 · 鳩槃茶 — kumbhāṇḍa 〔T19 0137b04〕 · 毘舍遮 — piśāca 〔T19 0137b04〕
• 五辛 — the five pungent plants 〔T19 0137b17〕
• 五逆 — the five rebellious acts 〔T19 0137b20〕 · 四棄八棄 — the four and the eight expulsion offenses 〔T19 0137b21〕
• 饑荒 — famine 〔T19 0137c05〕 · 疫癘 — pestilence 〔T19 0137c05〕
• 支提 — caitya 〔T19 0137c07〕 · 脫闍 — dhvaja 〔T19 0137c07〕
• 由旬 — yojana 〔T19 0137c18〕 · 結界地 — a ground where the boundary is bound 〔T19 0137c18〕: 「十二由旬成結界地，諸惡災祥，永不能入」—“Twelve yojanas become a ground where the boundary is bound, which all evil disasters and ill omens can never enter” 〔T19 0137c18〕
• 心通 — penetration of the mind 〔T19 0137c25〕
• 巡官 — the inspecting officials 〔T19 0138a07〕 · 電伯 — the lord of lightning 〔T19 0138a07〕
• 風神王 — the wind-spirit kings 〔T19 0138a10〕 · 無色界天 — the devas of the formless realm 〔T19 0138a11〕
• 大自在天 — the Maheśvara deva 〔T19 0138a19〕
• 乾慧之地 — the ground of dry wisdom 〔T19 0138a27〕 · 等覺菩薩 — the bodhisattva of equal awakening 〔T19 0138a29〕
• 二轉依號 — the two names of the transformed basis 〔T19 0138b09〕: 「生滅名妄，滅妄名真；是稱如來無上菩提及大涅槃二轉依號」—“Arising and ceasing are called false; the extinction of falsity is called true. These are called the two names of the transformed basis, the Tathāgata’s unsurpassed bodhi and great nirvāṇa” 〔T19 0138b08〕
• 眾生顛倒 — the inversion of beings 〔T19 0138b13〕 · 世界顛倒 — the inversion of the world 〔T19 0138b21〕: 「先當識此眾生、世界二顛倒因」—“you should first recognize the two causes of inversion, of beings and of the world” 〔T19 0138b11〕
• 分段 — divided segments 〔T19 0138b21〕: 「是有所有，分段妄生，因此界立」—“This that has and what is had arise falsely in divided segments, and from this the realm is established” 〔T19 0138b21〕
• 業性 — the nature of deeds 〔T19 0138b26〕: 「六亂妄想成業性故，十二區分由此輪轉」—“The six kinds of confused false thinking accomplish the nature of deeds, and the twelve divisions turn on the wheel from this” 〔T19 0138b25〕
• 旋復 — a full revolution 〔T19 0138b27〕: 「是故世間聲、香、味、觸，窮十二變為一旋復」—“So in the world, sound, smell, taste, and touch, exhausting the twelve changes, make one full revolution” 〔T19 0138b26〕
• 蔽尸 — peśī 〔T19 0138c09〕 · 羯南 — ghana 〔T19 0138c12〕

VII. Similes and Rhetoric

Pure and bright as ice and frost: 「求菩薩道，要先持此四種律儀，皎如氷霜，自不能生一切枝葉」—“Those who seek the bodhisattva path must first uphold these four rules of discipline, pure and bright as ice and frost, so that of themselves they cannot put forth any branches or leaves” 〔T19 0133a08〕

Tossing dust into a following wind: 「譬如以塵揚于順風，有何艱險？」—“It is like tossing dust into a following wind—what hardship or danger is there?” 〔T19 0133a18〕

The white ox of the Snow Mountains: 「先取雪山大力白牛，食其山中肥膩香草，此牛唯飲雪山清水」—“they first take a white ox of great strength from the Snow Mountains; it eats the rich, fragrant grasses of those mountains, and this ox drinks only the clear water of the Snow Mountains” 〔T19 0133b04〕

Forms and reflections interpenetrating layer upon layer: 「與壇場中所安之鏡，方面相對，使其形影重重相涉」—“They face the mirrors set in the altar-ground, face to face, so that their forms and reflections interpenetrate layer upon layer” 〔T19 0133b29〕; 「鏡交光處承佛摩頂」—“where the lights of the mirrors cross, they receive the Buddha’s stroking of the crown” 〔T19 0133c07〕

Like beryl: 「身心明淨猶如瑠璃」—“bright and pure in body and mind, like beryl” 〔T19 0133c08〕

Bearing mountains and holding vajra-clubs: 「皆遍示現十恒河沙金剛密跡，擎山持杵遍虛空界」—“there appeared everywhere Vajra Secret-Trace spirits as many as the sands of ten Ganges, bearing mountains and holding vajra-clubs, filling the whole realm of empty space” 〔T19 0133c23〕

The tenfold parallel of the tathāgatas of the ten directions: from 「十方如來因此呪心，得成無上正遍知覺」—“The tathāgatas of the ten directions, by this heart of the spell, attain unsurpassed Right and Universal Knowledge and awakening” 〔T19 0136c17〕 onward, the sentences on holding, riding, holding within, upholding, relying on, following, practicing, reciting, and transmitting this heart of the spell follow one another in the same pattern.

Like a cluster of akṣa seeds: 「無量功德如惡叉聚，同處熏修永無分散」—“their measureless merits gather together like a cluster of akṣa seeds, permeated and cultivated in the same place, never scattering” 〔T19 0137b10〕

A fierce wind blowing away a heap of sand: 「如是重業，猶如猛風吹散沙聚，悉皆滅除更無毫髮」—“such heavy deeds are all extinguished, like a fierce wind blowing away a heap of sand, without a hair’s breadth remaining” 〔T19 0137b22〕

Like snow melted by hot water: 「如是積業猶湯銷雪」—“such accumulated deeds are like snow melted by hot water” 〔T19 0137b26〕

Striking their heads to pieces, like fine dust: 「我以寶杵殞碎其首，猶如微塵」—“I shall strike their heads to pieces with my jeweled club, like fine dust” 〔T19 0138a22〕

The parallel of the combinings of the twelve classes: from 「由因世界虛妄輪迴，動顛倒故，和合氣成八萬四千飛沈亂想」—“Because of the world’s false turning in the round, the inversion of motion, it combines with breath and forms eighty-four thousand confused thoughts of flying and sinking” 〔T19 0138c02〕 onward, the twelve classes are formed by combining with breath, moisture, warmth, touch, attachment, darkness, recollection, obstinacy, defilement, spells, the different, and the monstrous, in the same pattern.

Zixuan’s two similes: explaining the reason the spell is not translated, Zixuan compares it 「如王印信所往無所不通」—“to a king’s seal that passes everywhere it goes” 〔T39n1799 0919c05〕 and 「如王放洪恩大辟咸赦」—“to a king granting a great amnesty, when even capital offenses are all pardoned” 〔T39n1799 0919c07〕.

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 leaving Māra by other-power, answering the request with a full exposition, properly speaking the divine spell, narrating the powers of the spell, protection, and showing the differences among the stages of the grounds (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

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

• 〔T19 0133a10〕 The characters 失遺 in 「若不失遺」—“If they are not lost or forgotten”: the base text reads 失遺; the Yuan and Ming recensions read 遺失.
• 〔T19 0133a12〕 The character 薩 in 「摩訶薩怛多般」—“Mahā-sitātapa-”: the base text reads 薩; the Yuan recension reads 悉.
• 〔T19 0133a13〕 The character 囉 in 「怛囉無上神呪」—“-tra, the unsurpassed divine spell”: the base text reads 囉; the Song and Ming recensions read 羅.
• 〔T19 0133b16〕 The character 酥 in 「乳糜、酥」—“milk gruel, ghee”: the base text reads 酥; the Song recension reads 蘇.
• 〔T19 0133b17〕 The character 酥 in 「純酥、純蜜」—“pure ghee, and pure honey”: the base text reads 酥; the Song recension reads 蘇.
• 〔T19 0133b17〕 The sixteen characters 「及諸菓子、飲食、葡萄、石蜜，種種上妙等食」—“and the various fruits, foods and drinks, grapes, and rock candy—all kinds of the finest foods”: the base text has them; the Song, Yuan, and Ming recensions lack them.
• 〔T19 0133b20〕 The character 酥 in 「用酥三合」—“three ge of ghee”: the base text reads 酥; the Song recension reads 蘇.
• 〔T19 0133b22〕 The character 酥 in 「投是酥蜜」—“this ghee and honey are cast”: the base text reads 酥; the Song recension reads 蘇.
• 〔T19 0133b22〕 The character 鑪 in 「於炎鑪內」—“into the blazing brazier”: the base text reads 鑪, and the Korean recension reads the same; the Taishō first printing reads 爐.
• 〔T19 0133b22〕 The character 饗 in 「饗佛、菩薩」—“as an offering to the buddhas and bodhisattvas”: the base text reads 饗; the Song, Yuan, and Ming recensions read 享.
• 〔T19 0133b27〕 The character 茶 in 「諸軍茶利」—“the Kuṇḍalīs”: the base text reads 茶; the Song recension reads 荼.
• 〔T19 0133b27〕 The character 知 in 「與毘俱知」—“and Bhṛkuṭī”: the base text reads 知; the Song, Yuan, and Ming recensions read 胝.
• 〔T19 0133c01〕 The character 日 in 「於初七日中」—“In the first seven days”: the base text has 日; the Song, Yuan, and Ming recensions lack it.
• 〔T19 0133c02〕 The character 及 in 「諸大菩薩及阿羅漢」—“the great bodhisattvas, and the arhats”: the base text has 及; the Song, Yuan, and Ming recensions lack it.
• 〔T19 0133c02〕 The character 恒 in 「恒於六時」—“constantly, in the six periods”: the base text reads 恒; the Song, Yuan, and Ming recensions read 號恒.
• 〔T19 0133c03〕 The character 繞 in 「繞壇」—“circling the altar”: the base text reads 繞; the Song, Yuan, and Ming recensions read 圍.
• 〔T19 0133c06〕 The character 羅 in 「怛羅呪」—“-tra spell”: the base text reads 羅; the Yuan recension reads 囉.
• 〔T19 0133c06〕 The phrase 「至第七日」—“On the seventh day”: the base text has no character here, and the Jin Canon, the Qisha Canon, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing has one more character here, reading 四.
• 〔T19 0133c25〕 The characters 恃怙 in 「求佛恃怙」—“seeking the Buddha as their refuge”: the base text reads 恃怙; the Song, Yuan, and Ming recensions read 哀祐.
• 〔T19 0133c27〕 The forty-three characters of the title of the spell: the base text has them; the Song, Yuan, and Ming recensions lack them.
• 〔T19 0136c16〕 The character 羅 in 「悉怛多般怛羅」—“Sitātapatra”: the base text reads 羅; the Yuan recension reads 囉.
• 〔T19 0136c26〕 The characters 水火 in 「風水火難」—“the calamities of wind, water, and fire”: the base text reads 水火; the Yuan and Ming recensions read 火水.
• 〔T19 0136c26〕 The four characters 「風水火難」—“the calamities of wind, water, and fire”: the base text has them; the Song recension lacks them.
• 〔T19 0137a06〕 The character 羅 in 「般怛羅呪」—“Ātapatra spell”: the base text reads 羅; the Yuan recension reads 囉.
• 〔T19 0137a07〕 The character 連 in 「聲相連」—“sound following sound”: the base text reads 連; the Song, Yuan, and Ming recensions read 聯.
• 〔T19 0137a09〕 「取阿羅漢」—“the fruit of arhatship”: the base text reads 取阿羅漢, and the Fangshan Stone Canon, the Jin Canon, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 趣向阿耨多羅三藐三菩提.
• 〔T19 0137a14〕 The character 惛 in 「心惛」—“mind is dull”: the base text reads 惛; the Song, Yuan, and Ming recensions read 昏.
• 〔T19 0137a21〕 The character 咀 in 「呪咀」—“curses”: the base text reads 咀; the Song recension reads 詛.
• 〔T19 0137a21〕 The character 魘 in 「魘蠱」—“sorcery and poison-charms”: the base text reads 魘; the Song, Yuan, and Ming recensions read 厭.
• 〔T19 0137a23〕 The characters 心毒 in 「磣心毒人」—“whose minds are cruel and bent on harming people”: the base text reads 心毒, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing and the Korean recension read 毒心.
• 〔T19 0137a24〕 The character 毘 in 「毘那夜迦」—“Vināyaka”: the base text reads 毘; the Yuan and Ming recensions read 頻.
• 〔T19 0137a27〕 The four characters 晝夜隨侍 in 「而為眷屬，晝夜隨侍」—“as retinue, attending day and night”: the base text has them, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing lacks them.
• 〔T19 0137b20〕 「還同入壇行道功德」—“it is the same as the merit of entering the altar and walking the path”: the base text has nothing below this; the Song, Yuan, and Ming recensions have below it the four characters 無有異也.
• 〔T19 0137b27〕 The character 銷 in 「猶湯銷雪」—“like snow melted by hot water”: the base text reads 銷; the Korean recension reads 消.
• 〔T19 0137b28〕 The character 生 in 「欲求生者」—“wishes to bear children”: the base text reads 生; the Song, Yuan, and Ming recensions read 孕.
• 〔T19 0137b29〕 The character 鉢 in 「悉怛多鉢」—“Sitātapa-”: the base text reads 鉢; the Song, Yuan, and Ming recensions read 般.
• 〔T19 0137c01〕 The character 羅 in 「怛羅者」—“-tra”: the base text reads 羅; the Yuan recension reads 囉.
• 〔T19 0137c01〕 The character 速 in 「求長命者速」—“Those who seek long life quickly”: the base text reads 速; the Song, Yuan, and Ming recensions read 即.
• 〔T19 0137c20〕 The character 提 in 「入三摩提」—“enter samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0137c24〕 The character 持 in 「持此呪心」—“uphold this heart of the spell”: the base text reads 持; the Song, Yuan, and Ming recensions read 於.
• 〔T19 0138a12〕 The five characters 提永無魔事 in 「得成菩提，永無魔事」—“bodhi is attained and there are never any doings of Māra”: the base text has them; the Yuan recension lacks them.
• 〔T19 0138a23〕 The character 恒 in 「恒令此人」—“always make this person”: the base text reads 恒; the Yuan recension reads 常.
• 〔T19 0138a27〕 The character 提 in 「佛三摩提」—“the Buddha’s samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0138b19〕 The character 以 in 「熏以成業」—“permeation becomes deeds”: the base text reads 以; the Yuan recension reads 已.
• 〔T19 0138c06〕 The character 蒱 in 「胎遏蒱曇」—“the arbuda of the mother-born”: the base text reads 蒱; the Song recension reads 蒲.
• 〔T19 0138c08〕 The character 煖 in 「和合煖成」—“it combines with warmth and forms”: the base text reads 煖, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 軟.
• 〔T19 0139a06〕 The character 蒱 in 「彼蒱盧等」—“the sphex wasp and the like”: the base text reads 蒱; the Song recension reads 蒲.
• 〔T19 0139a08〕 The character 怨 in 「怨害輪迴」—“turning in the round through enmity and harm”: the base text reads 怨; the Yuan recension adds beneath it the note 平聲, ‘level tone.’

The sixty-five collation notes within the spell passages are all differences in the characters of the transcription, and they are not itemized.

The first phrases of the two versions of the spell: the first phrase of the divine spell within the fascicle, 「南牟薩怛他蘇伽哆耶〔歸命一切諸佛〕〔一〕」—[spell text, not translated] 〔T19 0134a01〕, and the first phrase of the Dhāraṇī of the Ming recension appended at the end of the fascicle, 「南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫〔一〕」—[spell text, not translated] 〔T19 0139a14〕, differ in form; recorded side by side without adjudication.

The interlinear notes within the spell passages: the interlinear notes of the base text within the spell passages are phrase numbers and pronunciation notes; they are recorded as they stand and not explained.

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 「般剌蜜諦」—“Pramiti” 〔T19 0133a06〕, while the attribution of Fascicle Six reads ‘般剌蜜帝’; recorded as in the base text, side by side without adjudication.

Character forms: the spell passages contain thirty-eight characters from the extension blocks, all characters of the transcription, kept as the original characters of the base text; outside the spell passages there are no composed characters. 「薰陸」—“frankincense” 〔T19 0133b09〕 is written with 薰, while 「同處熏修」—“permeated and cultivated in the same place” 〔T19 0137b11〕, 「得正熏修」—“to be rightly permeated and to cultivate” 〔T19 0138a26〕, and 「熏以成業」—“permeation becomes deeds” 〔T19 0138b19〕 are written with 熏; 「猶如瑠璃」—“like beryl” 〔T19 0133c08〕 is written with 瑠, and one place within the spell passages with 琉; 「摩訶薩怛多般怛囉」—“Mahā-sitātapatra” 〔T19 0133a12〕 is written with 囉, while 「持佛般怛羅呪」—“uphold the Buddha’s Ātapatra spell” 〔T19 0133c05〕, 「悉怛多般怛羅」—“Sitātapatra” 〔T19 0136c16〕, and 「佛頂光聚般怛羅呪」—“Buddha-Crown Gathering of Light Ātapatra spell” 〔T19 0137a06〕 are written with 羅; the title of the spell, 「悉怛多鉢怛囉」—“Sitātapatra” 〔T19 0133c27〕, and 「悉怛多鉢怛羅」—“Sitātapatra” 〔T19 0137b29〕 are written with 鉢; 「花鉢」—“the flower and the bowl” 〔T19 0133b14〕 and 「間花鋪設」—“laid out among the flowers” 〔T19 0133b14〕 are written with 花, and elsewhere with 華. 「呪」, 「婬」, 「殺」, 「欝金」, 「鑪」, and 「栴檀」 are all recorded as in the base text, side by side without adjudication.

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

① This fascicle has eighty head-notes and collation notes outside the spell passages in all: thirty-nine Taishō head-notes, thirty-nine [CBETA collation] notes corresponding to them, and two further [CBETA collation] notes; two of the [CBETA collation] notes carry remarks, recorded as they stand. 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.

Within the spell passages there are fifty-three head-notes; apart from one at the head of each of the two spells recording which text the spell follows, all are differences in the characters of the transcription and are not itemized; the two that record which text the spell follows are copied as they stand:

② The Taishō has no notes from other recensions.