楞嚴經 卷第八・五十五位The Śūraṅgama Sūtra · Fascicle Eight: The Fifty-five Stages

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 Eight is the eighth of the ten fascicles, carrying on the meaning of the twelve classes of beings of Fascicle Seven, running from the fascicle title to the closing title of the fascicle. The ground of dry wisdom and the forty-four minds asked about by Ānanda in Fascicle Seven are answered in this fascicle. Zixuan judges the first part of this fascicle as 「二、返妄歸真辨地位之相」—“Second, turning back from the false and returning to the true, distinguishing the marks of the stages of the grounds” 〔T39n1799 0924c27〕; beneath it, 「初、辨漸次修行者」—“First, distinguishing the gradual stages of cultivation” 〔T39n1799 0924c27〕 teaches the three gradual stages, 「二、明地位差別」—“Second, clarifying the differences among the stages of the grounds” 〔T39n1799 0926c06〕 teaches the ground of dry wisdom up to wondrous awakening, and 「三、結依行成位」—“Third, concluding that the stages are accomplished by relying on practice” 〔T39n1799 0932b19〕 concludes it. Next comes 「大文第五、出聖教名殊者」—“The fifth major division, setting forth the distinct names of the sagely teaching” 〔T39n1799 0932c14〕: Mañjuśrī asks the name of the sūtra, and the Buddha gives five titles. Last comes 「大文第六、辨趣生因異者」—“The sixth major division, distinguishing the different causes of birth in the destinies” 〔T39n1799 0933b03〕: Ānanda asks about the destinies, and the Buddha answers by feeling and thought and by the retributions of deeds, closing the fascicle with the six heavens of desire.

Section 1 begins at the fascicle title and includes the fascicle title and the single line of the attribution. For Section 20, Zixuan’s higher-level heading is 「二、正為分別」—“Second, properly making distinctions” 〔T39n1799 0934a20〕, directly beneath which is 「一、約情想以總明」—“First, explaining in general by feeling and thought” 〔T39n1799 0934a21〕; Sections 21 to 29 belong to 「二、就業報以別辨」—“Second, distinguishing separately by the retributions of deeds” 〔T39n1799 0935b25〕, and Sections 21 to 24 are 「初、地獄」—“First, the hells” 〔T39n1799 0935b25〕 beneath it.

For the section on the four applied practices, Zixuan’s commentary has no numbered heading; the section title is set from the commentary’s words 「四種妙圓加行」—“the four kinds of wondrous and perfect applied practice”. The commentary says 「於十迴向後備論四種妙圓加行」—“after the ten dedications it fully discusses the four kinds of wondrous and perfect applied practice” 〔T39n1799 0930c01〕, and before this there is the phrase 「次、加行位」—“Next, the stage of applied practice” 〔T39n1799 0930b23〕, which is not given a number.

Zixuan’s outline headings, word for word: Section 1, 「一、結前生後」—“First, summing up the foregoing and opening what follows” 〔T39n1799 0925a07〕; Section 2, 「二、正辨修行」—“Second, properly distinguishing the cultivation” 〔T39n1799 0925a20〕; Section 3, 「一、除其助因」—“First, removing its auxiliary causes” 〔T39n1799 0925b01〕; Section 4, 「二、刳其正性」—“Second, cutting out its proper nature” 〔T39n1799 0925c09〕; Section 5, 「三、違其現業」—“Third, going against its present deeds” 〔T39n1799 0926a22〕; Section 6, 「一、乾慧地」—“First, the ground of dry wisdom” 〔T39n1799 0927a05〕; Section 7, 「二、十信位」—“Second, the stage of the ten faiths” 〔T39n1799 0927a21〕; Section 8, 「三、十住」—“Third, the ten abodes” 〔T39n1799 0928a06〕; Section 9, 「四、十行位」—“Fourth, the stage of the ten practices” 〔T39n1799 0928c26〕; Section 10, 「第五、十迴向位」—“Fifth, the stage of the ten dedications” 〔T39n1799 0929c02〕; Section 12, 「七、明十地」—“Seventh, showing the ten grounds” 〔T39n1799 0931a23〕; Section 13, 「八、等覺位」—“Eighth, the stage of equal awakening” 〔T39n1799 0932a21〕; Section 14, 「九、妙覺位」—“Ninth, the stage of wondrous awakening” 〔T39n1799 0932b09〕; Section 15, 「三、結依行成位」—“Third, concluding that the stages are accomplished by relying on practice” 〔T39n1799 0932b19〕; Section 16, 「一、文殊問」—“First, Mañjuśrī asks” 〔T39n1799 0932c18〕; Section 17, 「二、如來答」—“Second, the Tathāgata answers” 〔T39n1799 0932c25〕; Section 18, 「初、阿難問」—“First, Ānanda asks” 〔T39n1799 0933b06〕; Section 19, 「一、讚請許宣」—“First, praise, request, and permission to speak” 〔T39n1799 0934a16〕; Section 20, 「一、約情想以總明」—“First, explaining in general by feeling and thought” 〔T39n1799 0934a21〕; Section 21, 「一、結前生後」—“First, summing up the foregoing and opening what follows” 〔T39n1799 0935b25〕; Section 22, 「一、十習因」—“First, the ten habit-causes” 〔T39n1799 0935c04〕; Section 23, 「二、六交報」—“Second, the six crossed retributions” 〔T39n1799 0937a27〕; Section 24, 「三、結顯重明」—“Third, concluding and showing again” 〔T39n1799 0938b20〕; Section 25, 「二、鬼趣」—“Second, the destiny of ghosts” 〔T39n1799 0938c20〕; Section 26, 「三、畜趣」—“Third, the destiny of animals” 〔T39n1799 0939b22〕; Section 27, 「四、人趣」—“Fourth, the destiny of humans” 〔T39n1799 0940a17〕; Section 28, 「五、仙趣」—“Fifth, the destiny of immortals” 〔T39n1799 0941a02〕; Section 29, 「六、天趣」—“Sixth, the destiny of devas” 〔T39n1799 0941b28〕.

Speakers: Sections 1 to 15 are the Buddha’s words, continuing the long discourse of the previous fascicle in which the Buddha addresses Ānanda, beginning 「阿難！如是眾生一一類中」—“Ānanda! Beings such as these, within each single class” 〔T19 0141b22〕; this fascicle does not mark the speaker again here. In Section 16 the Dharma prince Mañjuśrī addresses the Buddha, 「頂禮佛足而白佛言」—“bowed his head at the Buddha’s feet and said to the Buddha” 〔T19 0143a01〕. In Section 17 the Buddha answers Mañjuśrī, 「佛告文殊師利」—“The Buddha said to Mañjuśrī” 〔T19 0143a02〕. Section 18 is first the compilers’ narration, beginning 「說是語已」—“When these words had been spoken” 〔T19 0143a09〕, and next Ānanda addresses the Buddha, beginning 「大威德世尊」—“World-Honored One of great majestic virtue” 〔T19 0143a13〕. Sections 19 to 29 are the Buddha addressing Ānanda, with the only marker in this fascicle, 「佛告阿難」—“The Buddha said to Ānanda” 〔T19 0143a28〕; beneath it, 「云何十因」—“What are the ten causes?” 〔T19 0143c05〕 and 「云何六報」—“What are the six retributions?” 〔T19 0144a28〕 are questions the Buddha asks and answers himself, and the Buddha’s words end at 「名為欲界」—“it is called the realm of desire” 〔T19 0146a02〕.

The fifty-five stages: from the ground of dry wisdom to the ground of the Dharma-cloud, the base text closes each stage with ‘it is called such-and-such’; equal awakening and wondrous awakening are listed separately and are not counted among the fifty-five. The order follows the sequence of the base text, and the anchor is where the name of each stage stands:

The base text concludes the sequence of stages saying 「如是重重單複十二，方盡妙覺」—“Thus, layer upon layer, twelve, single and compound, one at last exhausts wondrous awakening” 〔T19 0142c22〕, and also says 「善能成就五十五位真菩提路」—“can well accomplish the true path of bodhi of the fifty-five stages” 〔T19 0142c26〕. Among the ten faiths, the four stages of the mind of vigor, the mind of non-retreat, the mind of protecting the Dharma, and the mind of dedication close with 「心」—“mind”, and the remaining six close with 「住」—“abode”; the four stages of the four applied practices close with 「地」—“ground”. For Zixuan’s ways of counting the fifty-five stages and the twelve, single and compound, see IV, Sections 14 and 15.

The five titles of the sūtra: Mañjuśrī asks the name of the sūtra, and the Buddha gives five titles; the titles are given word for word below:

After the five titles, the Buddha concludes, 「汝當奉持」—“You should uphold it” 〔T19 0143a07〕.

The seven destinies: Ānanda asks about the paths of the hells, hungry ghosts, animals, asuras, humans, devas, and the rest 〔T19 0143a17〕; the Buddha first explains rising and sinking in general by feeling and thought, then distinguishes separately by the retributions of deeds; this fascicle speaks of six in all:

Ānanda’s question includes the name of the asuras, but among the passages on the destinies in this fascicle there is no passage on the asuras; recorded as in the base text.

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八〔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 Eight [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0141b17〕.

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 0141b21〕. 「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八」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle Eight” 〔T19 0146a04〕.

This fascicle has no verse and no spell passage; the character 「呪」—“spell” appears five times, four times in the titles of the sūtra and in the passage on feeling and thought, and once in the passage on the destiny of immortals; recorded as in the base text. This fascicle has six thousand two hundred and ninety-eight Chinese characters (including the fascicle title, the attribution, and the closing title); 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.

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 4: Explaining food purified by fire, Zixuan says: 「《涅槃》護譏嫌戒與性重等，故須防微，免致大過。」—“The Nirvāṇa treats the precepts guarding against censure as equal to the grave offenses by nature; therefore one must guard against the slightest, to avoid bringing about great faults.” 〔T39n1799 0925c17〕 Explaining lust as like a poisonous snake, he cites the Nirvāṇa Sūtra: 「菩薩觀愛有九種過患：一如債有餘；二如羅剎女婦；三如妙華莖有毒蛇；四如惡食性所不便而強食之；五如婬女；六如摩樓迦子；七如瘡中瘜肉；八如暴風；九如彗星。」—“The bodhisattva contemplates that love has nine kinds of faults and dangers: first, it is like a debt with something still owing; second, like a rākṣasī wife; third, like a poisonous snake in the stem of a lovely flower; fourth, like bad food unsuited to one’s nature yet forced down; fifth, like a harlot; sixth, like the māluka seed; seventh, like proud flesh in a sore; eighth, like a violent wind; ninth, like a comet.” 〔T39n1799 0925c24〕 Explaining first upholding the precepts of the śrāvakas, he cites the Ten Wheels Sūtra: 「若不先學小乘即學大乘，無有是處。」—“If one does not first learn the Lesser Vehicle but at once learns the Great Vehicle, there is no such possibility.” 〔T39n1799 0926a07〕 Explaining that the physical body born of father and mother does not need the deva eye, he says: 「此同《法華》觀行持經於現身中獲六根淨」—“This is the same as the Lotus, where by contemplative practice and upholding the sūtra one gains the purity of the six faculties in this present body” 〔T39n1799 0926a20〕, citing its text: 「雖未得天眼，但用父母所生眼，徹見三千界」—“though one has not yet gained the deva eye, using only the eyes born of father and mother, one sees through the three thousand worlds” 〔T39n1799 0926a21〕.
• Section 5: Explaining the beryl and the jeweled moon, Zixuan cites Perfect Awakening: 「覺圓明故顯心清淨，心清淨故乃至一世界、多世界清淨」—“Because awakening is perfectly bright, the mind is revealed as pure; because the mind is pure, and so on, one world and many worlds are pure” 〔T39n1799 0926b09〕; explaining then gaining patient acceptance of the unborn, he says: 「《華嚴》初住、餘經初地是得忍位。」—“The first abode in the Avataṃsaka, and the first ground in other sūtras, is the stage of gaining acceptance.” 〔T39n1799 0926b26〕
• Section 6: Explaining the stages of the grounds in general, Zixuan cites the Awakening of Faith: 「相似覺、隨分覺、究竟覺」—“resembling awakening, partial awakening, ultimate awakening” 〔T39n1799 0926c08〕; he also notes that 「《華嚴經》、《智度論》約入大海辨功用淺深」—“the Avataṃsaka Sūtra and the Treatise on the Great Perfection of Wisdom distinguish the depth of the effort by entering the great sea” 〔T39n1799 0926c09〕; he cites the Avataṃsaka Sūtra: 「眾生妄分別，有佛有世界，若了真法性，無佛無世界。」—“Beings falsely discriminate that there are buddhas and there are worlds; if one understands the true Dharma-nature, there are no buddhas and no worlds.” 〔T39n1799 0926c13〕 He cites the Laṅkā: 「無有佛涅槃，亦無涅槃佛，遠離覺所覺。」—“There is no nirvāṇa of the Buddha, nor any Buddha of nirvāṇa; it is far apart from awakener and awakened.” 〔T39n1799 0926c14〕 He also cites the Avataṃsaka: 「不為鈍根下劣眾生說於地位。」—“The stages of the grounds are not spoken for beings of dull faculties and low capacity.” 〔T39n1799 0926c23〕 He cites the Benevolent Kings: 「若言越此地位得成佛者，是魔所說。」—“If it is said that one can become a buddha by passing over these stages of the grounds, that is spoken by Māra.” 〔T39n1799 0926c23〕 And he lists the numbers of stages in the sūtras: 「又諸經論建立地位多少不同，《仁王》五十一位，《瓔珞》五十二位，《華嚴》四十一位，《大品》四十二位，此經五十七位，下文復云六十聖位。聖說不同，或開或合各是一意。」—“Further, the sūtras and treatises differ in how many stages of the grounds they establish: the Benevolent Kings has fifty-one stages, the Necklace fifty-two, the Avataṃsaka forty-one, the Larger Prajñā forty-two, this sūtra fifty-seven, and the text below further speaks of sixty sagely stages. The sages speak differently; whether they open them out or combine them, each has its own intent.” 〔T39n1799 0926c27〕
• Section 8: Explaining the abode of noble birth, Zixuan cites the Vimalakīrti: 「智度菩薩母，方便以為父。」—“The perfection of wisdom is the bodhisattva’s mother, skillful means is the father.” 〔T39n1799 0928b01〕 Explaining the abode of the right mind, he cites the Contemplation Sūtra: 「佛心者大慈悲是。」—“The Buddha’s mind is great kindness and compassion.” 〔T39n1799 0928b09〕 Explaining the abode of youthful truth, he cites the Avataṃsaka: 「雖未具足一切智，已獲如來自在力。」—“Though not yet complete with all-knowledge, he has already gained the sovereign power of the Tathāgata.” 〔T39n1799 0928b22〕 Explaining that one can become a buddha at the abode of generating the mind, he cites the Larger Prajñā: 「從初發心時即坐道場，轉法輪，度眾生，當知此菩薩為如佛。」—“From the time of first generating the mind, he sits in the bodhimaṇḍa, turns the Dharma-wheel, and delivers beings; know that this bodhisattva is like a buddha.” 〔T39n1799 0928c11〕
• Section 9: Explaining the practice apart from stupidity and confusion, Zixuan cites the Avataṃsaka: 「此菩薩於一念頃得無數三昧。」—“This bodhisattva in the space of a single thought gains countless samādhis.” 〔T39n1799 0929a26〕 Explaining the practice of good manifestation, he cites the Vimalakīrti: 「能善分別諸法相，於第一義而不動。」—“Well able to discriminate the marks of dharmas, yet unmoving in the foremost meaning.” 〔T39n1799 0929b05〕 Explaining the practice of truth, he cites the Avataṃsaka: 「此菩薩行與法界虛空等，以用諸佛不思議妙行故。」—“This bodhisattva’s practice is equal to the Dharma-realm and to empty space, because he uses the inconceivable wondrous practice of the buddhas.” 〔T39n1799 0929b28〕
• Section 10: Explaining extinguishing the mark of delivering, Zixuan says: 「《般若經》中亦同此說。」—“In the Prajñā Sūtra too it is taught the same way.” 〔T39n1799 0929c13〕 Explaining the dedication of the measureless Dharma-realm, he cites the Avataṃsaka: 「此菩薩所修願行等法界，如虛空量，盡迴與一切眾生，同向一究竟菩提，故名迴向。」—“The vows and practices this bodhisattva cultivates equal the Dharma-realm, as measureless as empty space, and are all turned over to all beings, together going toward the one ultimate bodhi; therefore it is called dedication.” 〔T39n1799 0930b14〕 He cites the Nirvāṇa: 「發心畢竟二不別也。」—“Generating the mind and the ultimate—the two are not different.” 〔T39n1799 0930b20〕
• Section 11: Explaining the stage of applied practice, Zixuan says: 「若《纓絡》、《仁王》、《華嚴》等經即合而不論，攝在第十迴向。」—“Sūtras such as the Necklace, the Benevolent Kings, and the Avataṃsaka combine it and do not discuss it, including it in the tenth dedication.” 〔T39n1799 0930b26〕 He also says: 「此上四位，《唯識》中說」—“These four stages above are taught in the Consciousness-Only” 〔T39n1799 0931a10〕, citing: 「以有所得故，非實住唯識。」—“because there is something attained, one does not truly abide in consciousness-only.” 〔T39n1799 0931a13〕
• Section 12: Explaining the ground of joy, Zixuan cites the Consciousness-Only: 「若時於所緣，智都無所得，爾時住唯識，離二取相故。」—“When, toward the object, wisdom attains nothing at all, then one abides in consciousness-only, because one is apart from the marks of the two graspings.” 〔T39n1799 0931a29〕 He also says: 「《華嚴》、《仁王》廣明其相，今不具錄，下皆倣此。」—“The Avataṃsaka and the Benevolent Kings explain its marks at length; they are not recorded in full here, and all below follows this.” 〔T39n1799 0931b05〕
• Section 13: Explaining equal awakening, Zixuan says: 「《華嚴》不說，含在第十地中」—“The Avataṃsaka does not teach it; it is contained in the tenth ground” 〔T39n1799 0932a28〕, and also says: 「《唯識》但破十一種障，亦此意也。」—“The Consciousness-Only breaks only eleven kinds of obstruction; this too is the meaning.” 〔T39n1799 0932a29〕
• Section 14: Explaining first gaining the vajra mind, Zixuan cites the Consciousness-Only: 「金剛喻定現在前時，斷佛地障，即入妙覺也。」—“When the vajra-like concentration appears before one, the obstructions to the buddha-ground are cut off, and one enters wondrous awakening.” 〔T39n1799 0932b08〕
• Section 15: Explaining vajra contemplation, Zixuan cites Jingxi: 「如夢勤加，空名惑絕，幻因既滿，鏡像果圓。」—“Diligent effort as in a dream; delusion cut off, empty in name; the illusory cause fulfilled, the mirror-image fruit is perfect.” 〔T39n1799 0932b28〕 And Qingliang: 「修習空華萬行，安坐水月道場，降伏鏡像天魔，證得夢中佛果。」—“Cultivate the myriad practices of sky-flowers, sit at ease in the bodhimaṇḍa of the moon in water, subdue the heavenly Māra of mirror-images, and realize the buddha-fruit within a dream.” 〔T39n1799 0932b29〕 Explaining wrong contemplation, he says: 「《仁王經》中亦此料揀」—“In the Benevolent Kings Sūtra too it is sorted out in this way” 〔T39n1799 0932c12〕.
• Section 18: Explaining Sunakṣatra, Zixuan says: 「善星事出《涅槃》，琉璃緣如本經。」—“The account of Sunakṣatra comes from the Nirvāṇa; the circumstances of Virūḍhaka are as in the sūtra itself.” 〔T39n1799 0934a06〕
• Section 20: Explaining seeing the buddhas of the ten directions, Zixuan says: 「見十方佛即獲法忍，故云心開，如《觀經》說。」—“Seeing the buddhas of the ten directions one gains the acceptance of dharmas; therefore it says the mind opens, as the Contemplation Sūtra teaches.” 〔T39n1799 0934c21〕 Explaining Avīci, he says: 「若依《俱舍》，業報無間，以造此罪必墮地獄，更無餘業、餘生能間隔故。」—“According to the Kośa, the retribution of these deeds is without interval, because one who commits these offenses surely falls into hell, and there is no other deed or other birth that can intervene.” 〔T39n1799 0935b10〕 He cites the Lotus: 「若謗此經，其人命終入阿鼻獄具足一劫，劫盡更生，如是展轉至無數劫。」—“If one slanders this sūtra, at the end of life that person enters the Avīci hell for a full kalpa; when the kalpa ends he is born there again, and so on in turn for countless kalpas.” 〔T39n1799 0935b13〕 He cites the Abhidharmakośa: 「阿鼻地獄壽命中劫。」—“The lifespan in the Avīci hell is an intermediate kalpa.” 〔T39n1799 0935b14〕 Explaining the common lot, he cites the Abhidharmakośa: 「有差別同分、無差別同分。」—“There is the differentiated common lot and the undifferentiated common lot.” 〔T39n1799 0935b22〕
• Section 22: Explaining zhazha, bobo, and luoluo, Zixuan says: 「即八寒地獄。」—“These are the eight cold hells.” 〔T39n1799 0936a06〕 He next cites the Kośa to explain their names.
• Section 29: Explaining the Paranirmitavaśavartin Heaven, Zixuan cites the Kośa: 「樂受用他所變化五欲境故，以有自在力遣他變化而受用之，故云他化自在。」—“Because they delight in enjoying the objects of the five desires transformed by others, having the sovereign power to make others transform them and to enjoy them, it is called ‘mastery over others’ transformations.’” 〔T39n1799 0942a12〕 He also cites a verse of the Kośa: 「六受欲交抱，執手笑視婬。」—“In the six, desire is enjoyed by coupling, embracing, holding hands, smiling, and gazing.” 〔T39n1799 0942a15〕

In Sections 1 to 3, 7, 16, 17, 19, 21, and 23 to 28, 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 · Summing Up the Foregoing and Opening What Follows　Explaining turning back from the false and returning to the true, Zixuan says: 「今欲轉染歸淨，返流復源，故立漸次修行以為對治。」—“Now, wishing to turn defilement back to purity and reverse the flow to restore the source, he sets up gradual stages of cultivation as the remedy.” 〔T39n1799 0925a03〕 Explaining the simile of the clean vessel, Zixuan says: 「真心如器，顛倒即毒蜜，湯水等即戒定慧，洗滌即修習，甘露即無生忍。」—“The true mind is like the vessel; inversion is the poisoned honey; the hot waters and the rest are precepts, concentration, and wisdom; the washing is cultivation and practice; the nectar is the acceptance of non-arising.” 〔T39n1799 0925a16〕

Section 2 · Properly Distinguishing the Cultivation　Explaining the names of the three gradual stages, Zixuan says: 「五種辛菜名為助因，以能資助煩惱業故。淫盜殺妄名為正性，以是生死根本解脫怨故。」—“The five pungent plants are called the auxiliary causes, because they can assist the deeds of affliction. Lust, stealing, killing, and lying are called the proper nature, because they are the root of birth and death and the enemy of liberation.” 〔T39n1799 0925a24〕

Section 3 · Removing the Auxiliary Causes　Zixuan says: 「五辛者，謂大蒜、茖葱、慈葱、蘭葱、興渠。」—“The five pungent plants are garlic, mountain leek, scallion, wild chive, and asafoetida.” 〔T39n1799 0925b19〕

Section 4 · Cutting Out the Proper Nature　Zixuan says: 「正性者，此殺盜婬性是罪故，復是生死根本性故。」—“The proper nature: killing, stealing, and lust are offenses by nature, and moreover they are the root nature of birth and death.” 〔T39n1799 0925c13〕 Explaining food purified by fire, Zixuan says: 「以火淨食者，以淺況深，生果尚須淨食，何況酒肉、婬盜殺妄。」—“Food purified by fire: the shallow is used to illustrate the deep; even raw fruit must be purified before eating—how much more wine and meat, lust, stealing, killing, and lying.” 〔T39n1799 0925c15〕

Section 5 · Going Against the Present Deeds　Zixuan says: 「正違現業也。」—“This is properly going against the present deeds.” 〔T39n1799 0926a29〕 Explaining then gaining patient acceptance of the unborn, Zixuan says: 「今經第三漸次便得此忍，逈異餘說。」—“In this sūtra one gains this acceptance at the third gradual stage, far different from other teachings.” 〔T39n1799 0926b26〕

Section 6 · The Ground of Dry Wisdom　Zixuan says: 「乾義有二：一欲盡故曰乾；二但慧故曰乾。」—“‘Dry’ has two meanings: first, it is called dry because desire is exhausted; second, it is called dry because there is only wisdom.” 〔T39n1799 0927a07〕 He also says: 「此乾慧心便是第三漸次，無生忍中隨義建立」—“This mind of dry wisdom is the third gradual stage, established according to its meaning within the acceptance of non-arising” 〔T39n1799 0927a03〕

Section 7 · The Stage of the Ten Faiths　Explaining the abode of the mind of faith, Zixuan says: 「以中道智證法界一體三寶，於實德能深忍樂欲，冥合常住清淨妙心，名為妙信。」—“With the wisdom of the middle way one realizes the Three Jewels as one substance with the Dharma-realm, and can deeply accept and delight in the real virtues, merging in secret with the permanent, pure, wondrous mind; this is called wondrous faith.” 〔T39n1799 0927b09〕 Explaining the meaning of abode, Zixuan says: 「以不住法即住其中，故名為住。」—“By the Dharma of non-abiding one abides within it; therefore it is called an abode.” 〔T39n1799 0927b15〕

Section 8 · The Ten Abodes　Explaining the abode of generating the mind, Zixuan says: 「圓融妙慧名真方便」—“Perfectly interfused wondrous wisdom is called true skillful means” 〔T39n1799 0928a10〕 Explaining the abode of youthful truth, Zixuan says: 「十身靈相，十身盧舍那也。」—“The numinous marks of the ten bodies are the ten bodies of Locana.” 〔T39n1799 0928b14〕

Section 9 · The Stage of the Ten Practices　Zixuan says: 「此之十行皆是證真菩薩自利、利他無礙自在圓融妙行」—“These ten practices are all the unobstructed, sovereign, perfectly interfused wondrous practices of benefiting oneself and benefiting others of bodhisattvas who have realized the true” 〔T39n1799 0929b24〕

Section 10 · The Stage of the Ten Dedications　Zixuan says: 「攝用歸體名為迴向。」—“Gathering the function back to the substance is called dedication.” 〔T39n1799 0929c15〕 He also says: 「然此十位所有迴向不離三種：謂菩提、實際、眾生也。」—“Yet the dedications of these ten stages do not depart from three kinds: namely, to bodhi, to the limit of reality, and to beings.” 〔T39n1799 0930b11〕

Section 11 · The Stage of the Four Applied Practices　Explaining the four kinds of wondrous and perfect applied practice, Zixuan says: 「唯此經文具顯四位，蓋以圓融之教一多無礙，只於一忍圓開諸位，不開則已，開則具明，故於十迴向後備論四種妙圓加行。」—“Only this sūtra’s text reveals the four stages in full; for in the perfectly interfused teaching, one and many do not obstruct each other, and within a single acceptance all the stages are perfectly opened out—if not opened, then so be it; if opened, then clarified in full. Therefore after the ten dedications it fully discusses the four kinds of wondrous and perfect applied practice.” 〔T39n1799 0930b27〕 He also says: 「餘處所說，加行屬內凡，未證聖性故。今經從乾慧地來便名聖位，何但加行？故此特云妙圓加行。」—“What is taught elsewhere assigns the applied practices to the inner ordinary stage, because the sagely nature is not yet realized. In this sūtra, from the ground of dry wisdom on, the stages are called sagely—why should the applied practices alone be otherwise? Therefore here it specially says wondrous and perfect applied practice.” 〔T39n1799 0930c06〕 Explaining the ground of warmth, Zixuan says: 「喻如鑽火，熱相先現，火出不久。」—“It is likened to drilling for fire: the sign of heat appears first, and the fire comes out before long.” 〔T39n1799 0930c15〕

Section 12 · Showing the Ten Grounds　Explaining the ground of joy, Zixuan says: 「故此初地名通達位」—“Therefore this first ground is called the stage of penetration” 〔T39n1799 0931a27〕

Section 13 · The Stage of Equal Awakening　Zixuan says: 「此即解脫道前無間道也，只於此處立為等覺。」—“This is the uninterrupted path before the path of liberation; just at this place it is established as equal awakening.” 〔T39n1799 0932a27〕

Section 14 · The Stage of Wondrous Awakening　Explaining the twelve, single and compound, Zixuan says: 「單則有七，謂乾慧、煖、頂、忍、世第一、等覺、妙覺。複即有五，謂信、住、行、向、地」—“The single are seven: dry wisdom, warmth, summit, acceptance, foremost in the world, equal awakening, and wondrous awakening. The compound are five: faiths, abodes, practices, dedications, and grounds” 〔T39n1799 0932b13〕

Section 15 · Concluding: The Stages Rest upon Practice　Explaining the conclusion on the practice used, Zixuan says: 「指前五十七位，故云種種。」—“It points to the fifty-seven stages above; therefore it says ‘all these various.’” 〔T39n1799 0932b22〕 Explaining the conclusion on the sequence of stages, Zixuan says: 「五十五位者，信、住、行、向、地為五十，乾慧、煖、頂、忍、世第一為五。菩提是果，即等妙二覺也。」—“The fifty-five stages: faiths, abodes, practices, dedications, and grounds make fifty; dry wisdom, warmth, summit, acceptance, and foremost in the world make five. Bodhi is the fruit, namely the two awakenings, equal and wondrous.” 〔T39n1799 0932c05〕 He also says: 「五十五心名之曰路，由此能到菩提果故，即菩提之路也。」—“The fifty-five minds are called a path, because by them one can reach the fruit of bodhi; it is the path of bodhi.” 〔T39n1799 0932c07〕 Explaining the conclusion on wrong and right, Zixuan says: 「若言都無地位，但尚理是，斯同邪見撥無因果，故名邪觀。」—“If one says there are no stages of the grounds at all and esteems only principle as right, this is the same as the wrong view that denies cause and effect; therefore it is called wrong contemplation.” 〔T39n1799 0932c11〕

Section 16 · Mañjuśrī Asks　Zixuan says: 「洎今解行圓畢，因果克周，故問經名以流後代。」—“Now that understanding and practice are perfectly complete and cause and effect fully rounded, he asks the name of the sūtra so that it may flow down to later ages.” 〔T39n1799 0932c23〕

Section 17 · The Tathāgata Answers　Zixuan says: 「此下五名，今是一也。」—“The five names below are now one.” 〔T39n1799 0932c27〕 Explaining the five titles, on the first title he says: 「此上總約理智立名也。」—“The above sets up the name in general by principle and wisdom.” 〔T39n1799 0933a06〕 On the second title he says: 「此上約功用以立名也。」—“The above sets up the name by function.” 〔T39n1799 0933a10〕 On the third title he says: 「此即約人法以立名也。」—“This sets up the name by person and Dharma.” 〔T39n1799 0933a15〕 On the fourth title he says: 「此約顯益以立名也。」—“This sets up the name by the benefit revealed.” 〔T39n1799 0933a22〕 On the fifth title he says: 「此約教行以立名也。」—“This sets up the name by teaching and practice.” 〔T39n1799 0933a25〕 He also says: 「已上五名答初問也，汝當奉持者答次問也。」—“The five names above answer the first question; ‘you should uphold it’ answers the second question.” 〔T39n1799 0933a25〕

Section 18 · Ānanda Asks　Explaining distinguishing the different causes of birth in the destinies, Zixuan says: 「從此已下即第二會再說經也。」—“From here on is the second assembly, speaking the sūtra again.” 〔T39n1799 0933b04〕 Explaining cultivating and advancing through the sagely stages, Zixuan says: 「得斯陀含，故云修進聖位。」—“They attained sakṛdāgāmin; therefore it says cultivating and advancing through the sagely stages.” 〔T39n1799 0933b12〕 Explaining Baolianxiang, Zixuan says: 「寶蓮香事未檢所出」—“The source of the account of Baolianxiang has not been traced” 〔T39n1799 0934a05〕

Section 19 · Praise, Request, and Permission to Speak　Zixuan says: 「即俗而真，唯一妙覺；即真而俗，因果不亡。此義雙融，方為圓了。」—“The conventional is itself the true: there is only the one wondrous awakening. The true is itself the conventional: cause and effect do not perish. Only when these two meanings are both interfused is the understanding perfect.” 〔T39n1799 0934a18〕

Section 20 · Explaining in General by Feeling and Thought　Explaining the inner portion, Zixuan says: 「愛染之情正是眾生生死根本，名為內分」—“The feeling of love and defilement is precisely the root of beings’ birth and death; it is called the inner portion” 〔T39n1799 0934b05〕 Explaining the outer portion, Zixuan says: 「今以淨境為所欲處，但由其想，不屬於情，乃是眾生分外之事，故云外分。」—“Now a pure realm is taken as what is desired; this comes only from thought and does not belong to feeling; it is what lies outside beings’ own portion, and therefore it is called the outer portion.” 〔T39n1799 0934b22〕 Explaining the time of approaching the end of life, Zixuan says: 「生死交際風火未散，平生行業善、惡因緣此時俱現，強者先牽，即隨生處。」—“At the juncture of death and birth, while wind and fire have not yet dispersed, the good and evil causes and conditions of a lifetime’s deeds all appear at this time; the stronger pulls first, and one follows it to the place of birth.” 〔T39n1799 0934c14〕 Explaining the proportions of little feeling and much thought, Zixuan says: 「此中仙鬼等四，可以九八七六想配之。」—“The four here—immortals, ghosts, and the rest—can be matched to nine, eight, seven, and six parts thought.” 〔T39n1799 0934c29〕 Explaining much feeling and little thought, Zixuan says: 「若望下文，此當六情四想也。」—“Measured against the text below, this would be six parts feeling and four parts thought.” 〔T39n1799 0935a16〕 Explaining also having one’s original ground, Zixuan says: 「眾同分中有元地者，眾名不一，同是一義，眾有相似，同立分名，造業同者共中共變。」—“Within the common lot there is the original ground: ‘many’ means not one; ‘common’ means one meaning; the many have resemblance, and so the name ‘lot’ is set up in common; those whose deeds are the same transform together within what is shared.” 〔T39n1799 0935b20〕

Section 21 · The Hells · Summing Up the Foregoing and Opening What Follows　Zixuan says: 「十習因者，別指惡業，即由十使煩惱於六根門發識造業，洎受其報。從六根出，報與業交，故云交報。」—“The ten habit-causes point specifically to evil deeds: through the afflictions of the ten fetters, consciousness is set forth at the gates of the six faculties and makes deeds, and so one receives their retribution. It comes out from the six faculties, and retribution and deed cross; therefore it is called crossed retribution.” 〔T39n1799 0935b29〕

Section 22 · The Ten Habit-Causes　Zixuan says: 「今此十因，除婬習是所發之業，餘九皆是能發之惑」—“Of these ten causes, apart from the habit of lust, which is the deed set forth, the other nine are all the delusions that set forth” 〔T39n1799 0935c07〕 He also says: 「此下十段文皆有三。」—“Each of the ten passages below has three parts.” 〔T39n1799 0935c09〕 Explaining meeting in intercourse, Zixuan says: 「內根、外境互相偶構，故云交接。」—“The inner faculty and the outer object pair and join with each other; therefore it is called meeting in intercourse.” 〔T39n1799 0935c13〕 Explaining the two habits setting each other alight, Zixuan says: 「分其二習自相刑害耳。他皆倣此。」—“It divides them into two habits that punish and harm each other. All the others follow this.” 〔T39n1799 0935c21〕

Section 23 · The Six Crossed Retributions　Zixuan says: 「造業既從六根而出，受報還歸六根，因與果交，故云交報。」—“Since the making of deeds comes out from the six faculties, the receiving of retribution returns to the six faculties; cause and fruit cross, and therefore it is called crossed retribution.” 〔T39n1799 0937a29〕 He also says: 「又下一根受報備歷六根，根根皆爾，故云交報。」—“Further, below, the retribution received by one faculty passes through all six faculties, and so with every faculty; therefore it is called crossed retribution.” 〔T39n1799 0937b01〕 Explaining the separate receiving through the faculties, Zixuan says: 「此一根受報，備歷餘根，然根對苦具，有差有當，不必一一根境相順」—“The retribution received by this one faculty passes through all the other faculties; yet in how the faculties face the instruments of suffering, some are mismatched and some fitting, and faculty and object need not each accord with each other” 〔T39n1799 0938b17〕

Section 24 · Concluding and Showing Again　Zixuan says: 「虛妄造業、虛妄受報，皆如空華，然於因果未甞乖異。」—“Falsely making deeds and falsely receiving retribution are all like flowers in the sky, yet they have never departed from cause and effect.” 〔T39n1799 0938b22〕 Explaining seeing seeing, Zixuan says: 「言見見者，見，現音，只見之一根，不兼餘根，故云見見。」—“As for ‘seeing seeing’: the first ‘seeing’ is read as ‘manifest’; it is only the single faculty of seeing, not combined with the other faculties; therefore it is called seeing seeing.” 〔T39n1799 0938c12〕

Section 25 · The Destiny of Ghosts　Explaining disparaging and destroying the rules of discipline, Zixuan says: 「非破律儀者，謗無戒律也。」—“Disparaging and destroying the rules of discipline is slandering them as though there were no precepts and discipline.” 〔T39n1799 0938c23〕 He also says: 「鬼趣十類由前十因」—“The ten classes of the destiny of ghosts come from the ten causes above” 〔T39n1799 0938c26〕 He concludes it saying: 「此上鬼類其數實繁，考果徵因不過此十。」—“The kinds of ghosts above are truly numerous; but examining the fruits and inquiring into the causes, they do not go beyond these ten.” 〔T39n1799 0939b13〕 Explaining coming up and becoming ghosts, Zixuan says: 「地獄治久，情盡上昇，故云業火燒乾上出為鬼。」—“After long punishment in the hells, feeling is exhausted and they rise; therefore it says after the fire of deeds has burned them dry they come up and become ghosts.” 〔T39n1799 0939b19〕

Section 26 · The Destiny of Animals　Zixuan says: 「地獄治情，鬼中治想，情想既盡，故云成空。」—“The hells punish feeling, the ghosts’ realm punishes thought; when feeling and thought are exhausted, it therefore says they become empty.” 〔T39n1799 0939b25〕

Section 27 · The Destiny of Humans　Zixuan says: 「而言參合者，夫人道受報，善因所招，總報雖同，滿業各異，故分十種。」—“As for saying ‘join with’: the retribution received in the human path is called forth by good causes; though the general retribution is the same, the fulfilling deeds each differ, and therefore it is divided into ten kinds.” 〔T39n1799 0940b16〕 He also says: 「欲息顛倒，唯戒定慧，無此三種不息輪迴。」—“To put an end to inversion there are only precepts, concentration, and wisdom; without these three, the turning in the round does not cease.” 〔T39n1799 0940c29〕

Section 28 · The Destiny of Immortals　Zixuan says: 「此皆有漏，進不如天、退又勝人，故居山林人不及處，名為仙趣。」—“These all have outflows; advancing, they are not equal to devas, and falling back, they still surpass humans; therefore they dwell in mountain forests where humans do not reach, and this is called the destiny of immortals.” 〔T39n1799 0941a09〕 He also says: 「然此一趣餘經不出，以總報同人故。」—“Yet this one destiny is not set forth in other sūtras, because its general retribution is the same as that of humans.” 〔T39n1799 0941a10〕

Section 29 · The Destiny of Devas　Explaining the Trāyastriṃśa Heaven, Zixuan says: 「忉利，此云三十三，帝釋居處也。」—“Trāyastriṃśa means ‘thirty-three’; it is where Śakra dwells.” 〔T39n1799 0941c13〕 Summing up, he says: 「上之六天皆因欲心漸輕得報漸勝，若情欲重者必不生天。」—“In the six heavens above, as the mind of desire grows gradually lighter, the retribution gained grows gradually better; one whose feeling of desire is heavy is surely not born in heaven.” 〔T39n1799 0942a14〕 Explaining the traces of the mind still meeting, Zixuan says: 「若至定地，永無欲對矣。」—“If one reaches the grounds of concentration, there is forever no counterpart of desire.” 〔T39n1799 0942a22〕

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 numbers of stages in the sūtras listed in Zixuan’s commentary, the questions and answers he himself sets up, and the differences in characters between Zixuan’s quotations of the sūtra and the base text, are recorded word for word, without adjudication:

• The numbers of stages in the sūtras: Zixuan says 「《仁王》五十一位，《瓔珞》五十二位，《華嚴》四十一位，《大品》四十二位，此經五十七位，下文復云六十聖位。」—“The Benevolent Kings has fifty-one stages, the Necklace fifty-two, the Avataṃsaka forty-one, the Larger Prajñā forty-two, this sūtra fifty-seven, and the text below further speaks of sixty sagely stages.” 〔T39n1799 0926c27〕 He also says 「聖說不同，或開或合各是一意。」—“The sages speak differently; whether they open them out or combine them, each has its own intent.” 〔T39n1799 0927a01〕
• Fifty-seven stages and fifty-five stages: Zixuan explains 「是種種地」—“all these various grounds” saying 「指前五十七位，故云種種。」—“It points to the fifty-seven stages above; therefore it says ‘all these various.’” 〔T39n1799 0932b22〕; he explains 「五十五位真菩提路」—“the true path of bodhi of the fifty-five stages” saying 「五十五位者，信、住、行、向、地為五十，乾慧、煖、頂、忍、世第一為五。」—“The fifty-five stages: faiths, abodes, practices, dedications, and grounds make fifty; dry wisdom, warmth, summit, acceptance, and foremost in the world make five.” 〔T39n1799 0932c05〕; the base text says 「五十五位真菩提路」—“the true path of bodhi of the fifty-five stages” 〔T19 0142c26〕. The three numbers are recorded side by side without adjudication.
• The twelve, single and compound: Zixuan says 「始從乾慧，終至妙覺，單複相兼總有十二。」—“Beginning from dry wisdom and ending at wondrous awakening, the single and the compound together make twelve in all.” 〔T39n1799 0932b12〕 The base text says 「如是重重單複十二，方盡妙覺」—“Thus, layer upon layer, twelve, single and compound, one at last exhausts wondrous awakening” 〔T19 0142c22〕.
• The question and answer on becoming a buddha at the first abode: Zixuan himself sets up a question and answer: 「准《華嚴經》，初住菩薩即能成佛，教化眾生，何故至第十住方名陳列灌頂表成佛耶？答：圓融之教二經頗同，以行布不礙圓融故。」—“According to the Avataṃsaka Sūtra, a bodhisattva of the first abode can at once become a buddha and teach and transform beings; why is it only at the tenth abode that the setting out of consecration is named, to signify becoming a buddha? Answer: in the perfectly interfused teaching the two sūtras are much the same, because the graded arrangement does not obstruct perfect interfusion.” 〔T39n1799 0928c03〕
• The attribution: the attribution of this fascicle reads 「般剌蜜帝」—“Pramiti” 〔T19 0141b21〕, while the attribution of Fascicle Seven reads ‘般剌蜜諦’; recorded as in the base text, side by side without adjudication. The 諦 of 「汝今諦聽」—“Now listen carefully” 〔T19 0143a28〕 in this fascicle is the character of listening carefully, not the character of the attribution.
• The punctuation of whether the hells have fixed places: Zixuan quotes Ānanda’s question as 「為有定處？為復自然？彼彼發業各各私受？」—“Do they have fixed places? Or are they so of themselves? Each one setting forth deeds and each privately receiving?” 〔T39n1799 0934a04〕, while the base text has 「為復自然彼彼發業、各各私受？」—“or are they so of themselves, each one setting forth deeds and each privately receiving?” 〔T19 0143a25〕.
• 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: 「捏目」—“pressing the eyes” 〔T39n1799 0925a09〕, where the base text has 「揑目」—“pressing the eyes” 〔T19 0141b23〕; 「亂華」—“confused flowers” 〔T39n1799 0925a09〕, where the base text has 「亂花」—“confused flowers” 〔T19 0141b23〕; 「熟食發淫」—“eaten cooked, they give rise to lust” 〔T39n1799 0925b22〕, where the base text has 「熟食發婬」—“eaten cooked, they give rise to lust” 〔T19 0141c05〕; 「不食酒肉」—“take neither wine nor meat” 〔T39n1799 0925c12〕, where the base text has 「不飡酒肉」—“take neither wine nor meat” 〔T19 0141c16〕; 「當觀婬欲」—“one should regard lust” 〔T39n1799 0925c22〕, where the base text likewise has 「當觀婬欲」—“one should regard lust” 〔T19 0141c18〕, and the Taishō first printing reads 常 (see X); 「於世界永無」—“in the world there are forever no” 〔T39n1799 0926a11〕, where the base text has 「於世間永無」—“in the world there are forever no” 〔T19 0141c20〕; 「得無艱險」—“without hardship or danger” 〔T39n1799 0926a17〕, where the base text has 「得無艱嶮」—“without hardship or danger” 〔T19 0141c24〕; 「內懸寶月」—“a jeweled moon hanging within” 〔T39n1799 0926b06〕, where the base text has 「內懸明月」—“a bright moon hanging within” 〔T19 0141c29〕; 「獲大安穩」—“gains great peace and security” 〔T39n1799 0926b11〕, where the base text has 「獲大安隱」—“gains great peace and security” 〔T19 0142a01〕; 「心精發暉」—“the essence of the mind sends forth radiance” 〔T39n1799 0928a08〕, where the base text has 「心精發揮」—“the essence of the mind shines forth” 〔T19 0142a25〕; 「如淨琉璃」—“as within pure beryl” 〔T39n1799 0928a16〕, where the base text has 「如淨瑠璃」—“as within pure beryl” 〔T19 0142a27〕; 「無瞋恨行」—“the practice of no anger or resentment” 〔T39n1799 0929a13〕, where the base text has 「無嗔恨行」—“the practice of no anger or resentment” 〔T19 0142b11〕; 「名救一切眾生」—“called saving all beings” 〔T39n1799 0929c10〕, where the base text has 「名救護一切眾生」—“called saving and protecting all beings” 〔T19 0142b23〕; 「瞋習」—“the habit of anger” 〔T39n1799 0936a24〕, where the base text has 「嗔習」—“the habit of anger” 〔T19 0143c20〕; 「豺狼」—“jackals and wolves” 〔T39n1799 0936b12〕, where the base text has 「犲狼」—“jackals and wolves” 〔T19 0144a01〕; 「囊幞」—“sacks and wrappings” 〔T39n1799 0936c02〕, where the base text has 「囊撲」—“sacks for beating” 〔T19 0144a08〕; 「為糞」—“become excrement” 〔T39n1799 0937c07〕, where the base text has 「為𡱁」—“become excrement” 〔T19 0144b16〕; 「從空而下」—“coming down from the sky” 〔T39n1799 0938a12〕, where the base text has 「從空雨」—“raining down from the sky” 〔T19 0144c05〕; 「鎗矟」—“spears and lances” 〔T39n1799 0938a21〕, where the base text has 「槍矟」—“spears and lances” 〔T19 0144c10〕; 「為倳」—“become stabbing” 〔T39n1799 0938a27〕, where the base text has 「為剚」—“become stabbing” 〔T19 0144c14〕; 「為考」—“become beating” 〔T39n1799 0938a28〕, where the base text has 「為拷」—“become beating” 〔T19 0144c15〕; 「惡業同造」—“evil deeds made together” 〔T39n1799 0938b24〕, where the base text has 「惡業圓造」—“evil deeds made completely” 〔T19 0144c27〕; 「蠱滅」—“the sorcery perishes” 〔T39n1799 0939c10〕, where the base text has 「蟲滅」—“the insects perish” 〔T19 0145a25〕; 「琉璃王」—“King Virūḍhaka” 〔T39n1799 0940a12〕, where the base text has 「瑠璃王」—“King Virūḍhaka” 〔T19 0145b06〕; 「業繫」—“the bonds of deeds” 〔T39n1799 0940c25〕, where the base text has 「業計」—“the calculations of deeds” 〔T19 0145b27〕; 「不修正覺」—“do not cultivate right awakening” 〔T39n1799 0941b22〕, where the base text has 「不循正覺」—“do not follow right awakening” 〔T19 0145c13〕.

VI. Terms (first occurrences)

Four names—the seven destinies (七趣), the ten grounds (十地), the thirty-six hells (三十六地獄), and the six faculties (六根)—already appear in the table of contents of the front matter, and are not listed again. Four terms—patient acceptance of the unborn (無生法忍), dhyāna (禪那), samādhi (三摩提), and Dharma prince (法王子)—have already been glossed in Fascicle One, and are not listed again; one term, seeing seeing (見見), has already been glossed in Fascicle Two, and is not listed again; one term, Gautama (瞿曇), has already been glossed in Fascicle Three, and is not listed again; three terms—pāramitā (波羅蜜多), the twelve divisions of the scriptures (十二部經), and the water-wheel (水輪)—have already been glossed in Fascicle Four, and are not listed again; three terms—the acceptance of non-arising (無生忍), youthful truth (童真), and the harming ghost (違害鬼)—have already been glossed in Fascicle Five, and are not listed again; six terms—the Avīci hell (無間獄), the Māra kings (魔王), sakṛdāgāmin (斯陀含), flying yakṣas (飛行夜叉), earth-walking rākṣasas (地行羅剎), and ghosts of great power (大力鬼)—have already been glossed in Fascicle Six, and are not listed again; four terms—the five pungent plants (五辛), the four and the eight expulsion offenses (四棄八棄), the five rebellious acts (五逆), and samādhi (三摩地)—have already been glossed in Fascicle Seven, and are not listed again. The ground of dry wisdom (乾慧地), which Fascicle Seven writes as 乾慧之地, and equal awakening (等覺), which Fascicle Seven writes as 等覺菩薩, are both listed below, because this fascicle has its own gloss for them. Ten terms—śamatha (奢摩他), asuras (修羅), animals (畜生), nirvāṇa (涅槃), bodhi (菩提), habit-energy (習氣), false thinking (妄想), falsity (虛妄), bodhisattva (菩薩), and samādhi (三昧)—have already been glossed among the terms of the Awakening of Faith and the Laṅkāvatāra Sūtra, and are not listed again. The names of the fifty-five stages, stage by stage, are given in the table of the fifty-five stages in I, the five titles of the sūtra in the table of the five titles in I, and the class names of the seven destinies in the table of the seven destinies in I; below, only their group names and the anchors of first appearance are listed.

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:

• 三種漸次 — the three gradual stages 〔T19 0141b27〕: 「一者、修習除其助因。二者、真修刳其正性。三者、增進違其現業」—“The first is cultivation and practice, removing its auxiliary causes. The second is true cultivation, cutting out its proper nature. The third is advancement, going against its present deeds” 〔T19 0141b27〕
• 助因 — auxiliary causes 〔T19 0141b28〕 · 正性 — proper nature 〔T19 0141b28〕 · 現業 — present deeds 〔T19 0141b29〕
• 四食 — the four kinds of food 〔T19 0141c02〕: 「依四食住，所謂段食、觸食、思食、識食」—“abide by relying on four kinds of food, namely food in morsels, food of contact, food of intention, and food of consciousness” 〔T19 0141c02〕
• 段食 — food in morsels · 觸食 — food of contact · 思食 — food of intention · 識食 — food of consciousness 〔T19 0141c02〕
• 增進修行漸次 — the gradual stage of advancing cultivation 〔T19 0141c13〕: 「修菩提者永斷五辛，是則名為第一增進修行漸次」—“Those who cultivate bodhi cut off the five pungent plants forever; this is called the first gradual stage of advancing cultivation” 〔T19 0141c12〕
• 天眼 — the deva eye 〔T19 0141c23〕
• 聖位 — the sagely stages 〔T19 0142a03〕
• 乾慧地 — the ground of dry wisdom 〔T19 0142a07〕: 「乾有其慧，名乾慧地」—“Dry, having only its wisdom, it is called the ground of dry wisdom” 〔T19 0142a07〕
• 十信諸位 — the stages of the ten faiths: 信心住 the abode of the mind of faith 〔T19 0142a10〕 · 念心住 the abode of the mind of mindfulness 〔T19 0142a13〕 · 精進心 the mind of vigor 〔T19 0142a15〕 · 慧心住 the abode of the mind of wisdom 〔T19 0142a16〕 · 定心住 the abode of the mind of concentration 〔T19 0142a17〕 · 不退心 the mind of non-retreat 〔T19 0142a18〕 · 護法心 the mind of protecting the Dharma 〔T19 0142a19〕 · 迴向心 the mind of dedication 〔T19 0142a21〕 · 戒心住 the abode of the mind of precepts 〔T19 0142a22〕 · 願心住 the abode of the mind of vows 〔T19 0142a23〕
• 十住諸位 — the stages of the ten abodes: 發心住 the abode of generating the mind 〔T19 0142a26〕 · 治地住 the abode of preparing the ground 〔T19 0142a28〕 · 修行住 the abode of cultivation 〔T19 0142a29〕 · 生貴住 the abode of noble birth 〔T19 0142b01〕 · 方便具足住 the abode of complete skillful means 〔T19 0142b03〕 · 正心住 the abode of the right mind 〔T19 0142b03〕 · 不退住 the abode of non-retreat 〔T19 0142b04〕 · 童真住 the abode of youthful truth 〔T19 0142b05〕 · 法王子住 the abode of the Dharma prince 〔T19 0142b06〕 · 灌頂住 the abode of consecration 〔T19 0142b07〕
• 十行諸位 — the stages of the ten practices: 歡喜行 the practice of joy 〔T19 0142b10〕 · 饒益行 the practice of benefiting 〔T19 0142b11〕 · 無嗔恨行 the practice of no anger or resentment 〔T19 0142b11〕 · 無盡行 the practice without end 〔T19 0142b13〕 · 離癡亂行 the practice apart from stupidity and confusion 〔T19 0142b13〕 · 善現行 the practice of good manifestation 〔T19 0142b15〕 · 無著行 the practice of non-attachment 〔T19 0142b17〕 · 尊重行 the practice of veneration 〔T19 0142b18〕 · 善法行 the practice of good dharmas 〔T19 0142b18〕 · 真實行 the practice of truth 〔T19 0142b20〕
• 十迴向諸位 — the stages of the ten dedications: 救護一切眾生離眾生相迴向 the dedication of saving and protecting all beings apart from the mark of beings 〔T19 0142b23〕 · 不壞迴向 the indestructible dedication 〔T19 0142b24〕 · 等一切佛迴向 the dedication equal to all buddhas 〔T19 0142b25〕 · 至一切處迴向 the dedication reaching all places 〔T19 0142b26〕 · 無盡功德藏迴向 the dedication of the inexhaustible store of merit 〔T19 0142b27〕 · 隨順平等善根迴向 the dedication following equal good roots 〔T19 0142b29〕 · 隨順等觀一切眾生迴向 the dedication following the equal contemplation of all beings 〔T19 0142c01〕 · 真如相迴向 the dedication of the mark of suchness 〔T19 0142c03〕 · 無縛解脫迴向 the dedication of unbound liberation 〔T19 0142c04〕 · 法界無量迴向 the dedication of the measureless Dharma-realm 〔T19 0142c05〕
• 四種妙圓加行 — the four kinds of wondrous and perfect applied practice 〔T19 0142c06〕: 煖地 the ground of warmth 〔T19 0142c07〕 · 頂地 the ground of the summit 〔T19 0142c09〕 · 忍地 the ground of acceptance 〔T19 0142c10〕 · 世第一地 the ground of foremost in the world 〔T19 0142c11〕
• 十地諸位 — the stages of the ten grounds: 歡喜地 the ground of joy 〔T19 0142c13〕 · 離垢地 the ground of leaving defilement 〔T19 0142c14〕 · 發光地 the ground of emitting light 〔T19 0142c14〕 · 焰慧地 the ground of flaming wisdom 〔T19 0142c15〕 · 難勝地 the ground hard to conquer 〔T19 0142c15〕 · 現前地 the ground of manifestation 〔T19 0142c16〕 · 遠行地 the far-going ground 〔T19 0142c16〕 · 不動地 the ground of immovability 〔T19 0142c17〕 · 善慧地 the ground of good wisdom 〔T19 0142c17〕 · 法雲地 the ground of the Dharma-cloud 〔T19 0142c20〕
• 修習位 — the stage of cultivation and practice 〔T19 0142c19〕: 「從此已往修習畢功，功德圓滿。亦目此地名修習位」—“From here on, they complete their cultivation and practice, and their merit and virtue are full. This ground is also called the stage of cultivation and practice” 〔T19 0142c18〕
• 等覺 — equal awakening 〔T19 0142c21〕: 「如來逆流，如是菩薩順行而至；覺際入交，名為等覺」—“The Tathāgata goes against the stream; such a bodhisattva goes along with it and arrives; where the limits of awakening meet and enter, it is called equal awakening” 〔T19 0142c20〕
• 金剛心 — the vajra mind 〔T19 0142c22〕: 「是覺始獲金剛心中初乾慧地」—“this awakening first gains the first ground of dry wisdom within the vajra mind” 〔T19 0142c22〕
• 單複十二 — twelve, single and compound 〔T19 0142c22〕 · 妙覺 — wondrous awakening 〔T19 0142c23〕: 「如是重重單複十二，方盡妙覺，成無上道」—“Thus, layer upon layer, twelve, single and compound, one at last exhausts wondrous awakening and accomplishes the unsurpassed path” 〔T19 0142c22〕
• 金剛觀察 — vajra contemplation 〔T19 0142c24〕 · 毘婆舍那 — vipaśyanā 〔T19 0142c25〕
• 三增進 — the three advancements 〔T19 0142c26〕 · 五十五位 — the fifty-five stages 〔T19 0142c26〕 · 真菩提路 — the true path of bodhi 〔T19 0142c26〕: 「是皆以三增進故，善能成就五十五位真菩提路」—“All these, because of the three advancements, can well accomplish the true path of bodhi of the fifty-five stages” 〔T19 0142c26〕
• 正觀 — right contemplation · 邪觀 — wrong contemplation 〔T19 0142c27〕: 「作是觀者，名為正觀；若他觀者，名為邪觀」—“Contemplating in this way is called right contemplation; contemplating otherwise is called wrong contemplation” 〔T19 0142c27〕
• 經名五題 — the five titles of the sūtra: 大佛頂 the Great Buddha-Crown 〔T19 0143a02〕 · 悉怛多般怛囉 Sitātapatra 〔T19 0143a02〕 · 無上寶印 the Unsurpassed Jeweled Seal 〔T19 0143a03〕 · 清淨海眼 the Pure Ocean-Eye 〔T19 0143a03〕 · 救護親因 Saving and Protecting the Close Kin 〔T19 0143a04〕 · 性比丘尼 the Bhikṣuṇī Prakṛti 〔T19 0143a04〕 · 遍知海 the Ocean of Universal Knowledge 〔T19 0143a05〕 · 密因修證了義 Secret Cause, Cultivation and Realization of the Complete Meaning 〔T19 0143a05〕 · 大方廣妙蓮華王 the Great, Vast, and Extensive Wondrous Lotus-King 〔T19 0143a06〕 · 十方佛母陀羅尼呪 the Dhāraṇī Spell That Is Mother of the Buddhas of the Ten Directions 〔T19 0143a06〕 · 灌頂章句 the Consecration Phrases 〔T19 0143a07〕 · 首楞嚴 Śūraṅgama 〔T19 0143a07〕
• 六品微細煩惱 — the six grades of subtle afflictions 〔T19 0143a12〕
• 寶蓮香比丘尼 — the bhikṣuṇī Baolianxiang 〔T19 0143a19〕 · 瑠璃大王 — King Virūḍhaka 〔T19 0143a22〕 · 善星比丘 — the bhikṣu Sunakṣatra 〔T19 0143a23〕
• 阿鼻地獄 — the Avīci hell 〔T19 0143a24〕
• 內分 — the inner portion 〔T19 0143b01〕: 「內分即是眾生分內」—“The inner portion is what lies within beings’ own portion” 〔T19 0143b02〕
• 外分 — the outer portion 〔T19 0143b01〕: 「外分即是眾生分外」—“The outer portion is what lies outside beings’ own portion” 〔T19 0143b08〕
• 愛水 — the water of love 〔T19 0143b03〕 · 勝氣 — the superior vapor 〔T19 0143b09〕
• 順習 — following habit · 變流 — a changing current 〔T19 0143b14〕: 「生從順習，死從變流」—“birth comes from following habit, death from a changing current” 〔T19 0143b14〕
• 純想 — pure thought 〔T19 0143b16〕: 「純想即飛，必生天上」—“Pure thought then flies, and is certainly born in the heavens” 〔T19 0143b16〕
• 飛仙 — flying immortals · 大力鬼王 — ghost-kings of great power 〔T19 0143b19〕 · 四天 — the four heavens 〔T19 0143b20〕
• 毛群 — the furred herds 〔T19 0143b24〕 · 羽族 — the feathered tribes 〔T19 0143b25〕
• 火際 — the edge of fire 〔T19 0143b25〕 · 火輪 — the fire-wheel 〔T19 0143b27〕
• 有間 — with interval · 無間 — without interval 〔T19 0143b28〕: 「輕生有間、重生無間二種地獄」—“the lighter are born in the hells with interval, the heavier in the hells without interval—these are the two kinds of hells” 〔T19 0143b28〕
• 純情 — pure feeling 〔T19 0143b29〕: 「純情即沈，入阿鼻獄」—“Pure feeling then sinks, entering the Avīci hell” 〔T19 0143b29〕
• 十重 — the ten grave offenses 〔T19 0143c02〕 · 十方阿鼻地獄 — the Avīci hells of the ten directions 〔T19 0143c02〕
• 眾同分 — the common lot · 元地 — the original ground 〔T19 0143c03〕: 「眾同分中兼有元地」—“within the common lot one also has one’s original ground” 〔T19 0143c03〕
• 十習因 — the ten habit-causes 〔T19 0143c04〕 · 六交報 — the six crossed retributions 〔T19 0143c05〕: 「造十習因，受六交報」—“making the ten habit-causes, they receive the six crossed retributions” 〔T19 0143c04〕
• 十習因諸名 — the names of the ten habit-causes: 婬習 the habit of lust 〔T19 0143c05〕 · 貪習 the habit of greed 〔T19 0143c10〕 · 慢習 the habit of arrogance 〔T19 0143c15〕 · 嗔習 the habit of anger 〔T19 0143c20〕 · 詐習 the habit of deceit 〔T19 0143c26〕 · 誑習 the habit of fraud 〔T19 0144a02〕 · 怨習 the habit of enmity 〔T19 0144a07〕 · 見習 the habit of views 〔T19 0144a12〕 · 枉習 the habit of wronging 〔T19 0144a19〕 · 訟習 the habit of litigation 〔T19 0144a24〕
• 欲火 — the fire of desire 〔T19 0143c09〕: 「色目行婬同名欲火」—“name the practice of lust, all alike, ‘the fire of desire’” 〔T19 0143c09〕; 貪水 — the water of greed 〔T19 0143c14〕 · 癡水 — the water of stupidity 〔T19 0143c19〕 · 利刀劍 — sharp knives and swords 〔T19 0143c24〕 · 讒賊 — slandering bandits 〔T19 0143c29〕 · 劫殺 — robbery and murder 〔T19 0144a06〕 · 見坑 — the pit of views 〔T19 0144a17〕 · 讒虎 — the slandering tiger 〔T19 0144a22〕 · 陰賊 — the hidden bandit 〔T19 0144a27〕
• 吒吒 — zhazha · 波波 — bobo · 囉囉 — luoluo 〔T19 0143c12〕
• 薩迦耶 — satkāya · 戒禁取 — the grasping of precepts and prohibitions 〔T19 0144a12〕
• 善惡童子 — the good and evil youths 〔T19 0144a15〕 · 業鏡 — the mirror of deeds · 火珠 — the fire pearl 〔T19 0144a25〕
• 六報諸名 — the names of the six retributions: 見報 the retribution of seeing 〔T19 0144b01〕 · 聞報 the retribution of hearing 〔T19 0144b09〕 · 嗅報 the retribution of smelling 〔T19 0144b18〕 · 味報 the retribution of tasting 〔T19 0144b27〕 · 觸報 the retribution of touching 〔T19 0144c07〕 · 思報 the retribution of thinking 〔T19 0144c17〕
• 明見 — bright seeing 〔T19 0144b04〕 · 暗見 — dark seeing 〔T19 0144b05〕 · 開聽 — open hearing 〔T19 0144b11〕 · 閉聽 — closed hearing 〔T19 0144b12〕 · 通聞 — unobstructed smelling 〔T19 0144b20〕 · 塞聞 — blocked smelling 〔T19 0144b21〕 · 合觸 — touching in union · 離觸 — touching in separation 〔T19 0144c11〕 · 不覺 — non-awareness 〔T19 0144c19〕 · 不迷 — non-delusion 〔T19 0144c20〕
• 牛頭獄卒 — ox-headed hell guards · 馬頭羅剎 — horse-headed rākṣasas 〔T19 0144c09〕
• 八無間獄 — the eight hells without interval 〔T19 0144c29〕 · 十八地獄 — the eighteen hells 〔T19 0145a01〕 · 一百八地獄 — the one hundred and eight hells 〔T19 0145a03〕
• 同分地 — the ground of the common lot 〔T19 0145a04〕: 「由是眾生別作別造，於世界中入同分地」—“Because of this, beings make deeds separately and create separately, and in the world enter the ground of the common lot” 〔T19 0145a03〕
• 鬼趣十名 — the ten names of the destiny of ghosts: 怪鬼 strange ghosts 〔T19 0145a08〕 · 魃鬼 drought ghosts 〔T19 0145a09〕 · 魅鬼 bewitching ghosts 〔T19 0145a10〕 · 蠱毒鬼 poison-sorcery ghosts 〔T19 0145a10〕 · 癘鬼 plague ghosts 〔T19 0145a11〕 · 餓鬼 hungry ghosts 〔T19 0145a12〕 · 魘鬼 nightmare ghosts 〔T19 0145a13〕 · 魍魎鬼 wangliang ghosts 〔T19 0145a14〕 · 役使鬼 servant ghosts 〔T19 0145a15〕 · 傳送鬼 messenger ghosts 〔T19 0145a16〕
• 畜趣十類 — the ten classes of the destiny of animals: 梟類 the owl kind 〔T19 0145a22〕 · 咎徵一切異類 all the strange kinds of ill omens 〔T19 0145a23〕 · 狐類 the fox kind 〔T19 0145a25〕 · 毒類 the poisonous kind 〔T19 0145a26〕 · 蛔類 the worm kind 〔T19 0145a26〕 · 食類 the food kind 〔T19 0145a27〕 · 服類 the clothing kind 〔T19 0145a28〕 · 應類 the responsive kind 〔T19 0145a29〕 · 休徵一切諸類 all the various kinds of good omens 〔T19 0145b01〕 · 循類 the compliant kind 〔T19 0145b02〕
• 人趣十類 — the ten classes of the destiny of humans: 頑類 the obstinate kind 〔T19 0145b17〕 · 愚類 the foolish kind 〔T19 0145b18〕 · 佷類 the perverse kind 〔T19 0145b19〕 · 庸類 the mediocre kind 〔T19 0145b20〕 · 微類 the lowly kind 〔T19 0145b21〕 · 柔類 the pliant kind 〔T19 0145b22〕 · 勞類 the toiling kind 〔T19 0145b23〕 · 文類 the cultured kind 〔T19 0145b24〕 · 明類 the clear-sighted kind 〔T19 0145b25〕 · 達類 the accomplished kind 〔T19 0145b26〕
• 可憐愍者 — the pitiable ones 〔T19 0145b28〕
• 十種仙 — the ten kinds of immortals 〔T19 0145c02〕: 地行仙 earth-walking immortals 〔T19 0145c04〕 · 飛行仙 flying immortals 〔T19 0145c05〕 · 遊行仙 roaming immortals 〔T19 0145c06〕 · 空行仙 sky-walking immortals 〔T19 0145c07〕 · 天行仙 heaven-walking immortals 〔T19 0145c07〕 · 通行仙 penetrating immortals 〔T19 0145c08〕 · 道行仙 way-walking immortals 〔T19 0145c09〕 · 照行仙 illuminating immortals 〔T19 0145c10〕 · 精行仙 essence immortals 〔T19 0145c11〕 · 絕行仙 immortals of the cut-off practice 〔T19 0145c12〕
• 六欲天 — the six heavens of desire: 四天王天 the Heaven of the Four Heavenly Kings 〔T19 0145c18〕 · 忉利天 the Trāyastriṃśa Heaven 〔T19 0145c20〕 · 須焰摩天 the Suyāma Heaven 〔T19 0145c23〕 · 兜率陀天 the Tuṣita Heaven 〔T19 0145c26〕 · 樂變化天 the Nirmāṇarati Heaven 〔T19 0145c28〕 · 他化自在天 the Paranirmitavaśavartin Heaven 〔T19 0146a01〕
• 欲界 — the realm of desire 〔T19 0146a03〕: 「如是六天，形雖出動，心跡尚交。自此已還，名為欲界」—“These six heavens, though in form they have left movement, the traces of the mind still meet; from here downward, it is called the realm of desire” 〔T19 0146a02〕

VII. Similes and Rhetoric

Pressing the eyes, confused flowers: 「猶如揑目，亂花發生」—“it is like pressing on one’s eyes, when confused flowers arise” 〔T19 0141b23〕

Storing nectar in a clean vessel: 「如淨器中除去毒蜜，以諸湯水并雜灰香洗滌其器，後貯甘露」—“It is like removing poisoned honey from a clean vessel: the vessel is washed with various hot waters mixed with ash and incense, and only afterward is nectar stored in it” 〔T19 0141b25〕

A poisonous snake, a hated bandit: 「當觀婬欲猶如毒蛇，如見怨賊」—“One should regard lust as a poisonous snake, as if seeing a hated bandit” 〔T19 0141c18〕

A bright moon within beryl: 「譬如琉璃，內懸明月」—“like a bright moon hanging within beryl” 〔T19 0141c29〕

Two mirrors facing each other: 「猶如雙鏡光明相對，其中妙影重重相入」—“like two mirrors with their lights facing each other, the wondrous images within them enter one another layer upon layer” 〔T19 0142a20〕

Pure gold appearing within pure beryl: 「如淨瑠璃內現精金」—“like pure gold appearing within pure beryl” 〔T19 0142a27〕

The intermediate body seeking its parents: 「如中陰身自求父母」—“like a body in the intermediate state seeking its own father and mother” 〔T19 0142a29〕

The embryo formed, the human features complete: 「如胎已成人相不缺」—“like an embryo already formed, the human features are not lacking” 〔T19 0142b02〕

The great king entrusting affairs to the crown prince: 「如國大王以諸國事分委太子」—“as the great king of a country entrusts the various affairs of state to the crown prince” 〔T19 0142b06〕

Drilling for fire: 「猶如鑽火欲然其木」—“like drilling for fire about to set the wood alight” 〔T19 0142c07〕; Zixuan explains it: 「喻如鑽火，熱相先現，火出不久。」—“It is likened to drilling for fire: the sign of heat appears first, and the fire comes out before long.” 〔T39n1799 0930c15〕

Climbing a high mountain: 「如登高山，身入虛空，下有微礙」—“like climbing a high mountain, the body entering empty space, with a subtle obstruction still below” 〔T19 0142c08〕

One who bears a matter patiently: 「如忍事人非懷非出」—“like a person who bears a matter patiently, neither holding it in nor letting it out” 〔T19 0142c10〕

The wondrous cloud of the shade of compassion: 「慈陰妙雲覆涅槃海」—“the wondrous cloud of the shade of compassion covers the ocean of nirvāṇa” 〔T19 0142c19〕

The ten profound similes of illusion: 「皆以金剛觀察如幻十種深喻」—“all, by vajra contemplation of the ten profound similes of illusion” 〔T19 0142c23〕; Zixuan explains it: 「皆如幻炎、水月、虛空、響城、夢影、像化等事，故云十種深喻。」—“All are like illusions, mirages, the moon in water, empty space, echoes, cities [of the gandharvas], dreams, shadows, images, and transformations; therefore it says the ten profound similes.” 〔T39n1799 0932b24〕

The marks of the inner portion: from 「心憶珍羞，口中水出」—“when beings recall delicacies in the mind, water comes forth in the mouth” 〔T19 0143b03〕 onward, tears filling the eyes, the saliva of love from the mind, and fluids flowing from the two organs follow one another in the same pattern, concluding with 「諸愛雖別，流結是同」—“Though the various loves differ, their flowing and congealing are the same” 〔T19 0143b06〕.

The marks of the outer portion: from 「心持禁戒，舉身輕清」—“when they uphold the prohibitive precepts in the mind, the whole body is light and clear” 〔T19 0143b09〕 onward, heroic and resolute glances, thoughts of flying up in dreams, sagely realms appearing in secret, and making light of body and life follow one another in the same pattern, concluding with 「諸想雖別，輕舉是同」—“Though the various thoughts differ, their lightness and rising are the same” 〔T19 0143b12〕.

Pure thought flies, pure feeling sinks: 「純想即飛，必生天上」—“Pure thought then flies, and is certainly born in the heavens” 〔T19 0143b16〕; 「純情即沈，入阿鼻獄」—“Pure feeling then sinks, entering the Avīci hell” 〔T19 0143b29〕

The ten similes of the ten habit-causes: 「如人以手自相磨觸，暖相現前」—“as when a person rubs his hands against each other and the appearance of warmth comes before him” 〔T19 0143c07〕; 「如人以口吸縮風氣，有冷觸生」—“as when a person draws in wind through the mouth and a cold touch arises” 〔T19 0143c11〕; 「如人口舌自相綿味，因而水發」—“as when a person savors with mouth and tongue and water thereby comes forth” 〔T19 0143c16〕; 「如人銜冤殺氣飛動」—“as when a person harbors a grievance and the vapor of killing flies up” 〔T19 0143c22〕; 「如水浸田，草木生長」—“as when water soaks a field and grasses and trees grow” 〔T19 0143c27〕; 「如塵隨風，各無所見」—“as when dust follows the wind and no one can see anything” 〔T19 0144a03〕; 「如陰毒人，懷抱畜惡」—“as when a person of hidden venom harbors and nurses evil” 〔T19 0144a08〕; 「如行路人，來往相見」—“as when travelers on a road see one another coming and going” 〔T19 0144a14〕; 「如讒賊人，逼枉良善」—“as when slanderous bandits oppress and wrong the good” 〔T19 0144a20〕; 「如於日中不能藏影」—“as when in the midst of the sun one cannot hide one’s shadow” 〔T19 0144a25〕

The parallel of ‘bodhisattvas see X as if avoiding Y’: from 「菩薩見欲如避火坑」—“bodhisattvas see desire as if avoiding a pit of fire” 〔T19 0143c09〕 onward—seeing greed as if avoiding a miasmic sea, arrogance as if avoiding a great drowning, anger as if avoiding execution, deceit as if fearing jackals and wolves, fraud as if treading on snakes and vipers, enmity as if drinking poisoned wine, the various false and pervasive graspings as if entering a poisonous ravine, and wronging as if struck by a thunderbolt—to 「菩薩觀覆，如戴高山，履於巨海」—“bodhisattvas regard concealment as if carrying a high mountain on their heads and walking upon the great sea” 〔T19 0144a27〕, ten sentences follow one another.

The parallel of the six crossed retributions passing through the faculties: from 「如是見火：燒聽，能為鑊湯、洋銅」—“Such a fire of seeing, burning hearing, can become cauldrons of boiling water and molten copper” 〔T19 0144b05〕 onward, each of the six retributions begins with ‘Such a …’ and is received passing through the other faculties, in the same pattern.

Like a turning wheel: 「猶如轉輪互為高下」—“like a turning wheel, rising and falling in turn” 〔T19 0145b15〕

The taste like chewing wax: 「於橫陳時味如嚼蠟」—“at the time of lying together find its taste like chewing wax” 〔T19 0145c27〕

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 turning back from the false and returning to the true and distinguishing the marks of the stages of the grounds, setting forth the distinct names of the sagely teaching, and distinguishing the different causes of birth in the destinies (I, IV); the outline of this fascicle is carried forward from it.

IX. Placement Among the Recensions

There are sixty-four collation notes in this fascicle, recorded side by side without adjudication:

• 〔T19 0141b24〕 The character 提 in 「汝今修證佛三摩提」—“You now cultivate and realize the Buddha’s samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0141c04〕 The character 提 in 「是諸眾生求三摩提」—“These beings, seeking samādhi”: the base text reads 提; the Yuan recension reads 地.
• 〔T19 0141c18〕 The character 當 in 「當觀婬欲猶如毒蛇」—“One should regard lust as a poisonous snake”: the base text reads 當, and the Fangshan Stone Canon, the Qisha Canon, and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 常.
• 〔T19 0141c25〕 The character 嶮 in 「艱嶮」—“hardship or danger”: the base text reads 嶮; the Song, Yuan, and Ming recensions read 險.
• 〔T19 0141c29〕 The character 明 in 「內懸明月」—“a bright moon hanging within”: the base text reads 明; the Yuan recension reads 室.
• 〔T19 0142a07〕 The character 瑩 in 「瑩十方界」—“illuminating the worlds of the ten directions”: the base text reads 瑩; the Song recension reads 鎣.
• 〔T19 0142a11〕 The character 陰 in 「陰、處、界三不能為礙」—“the three—aggregates, bases, and realms—cannot be obstructions”: the base text reads 陰; the Song recension reads 蔭.
• 〔T19 0142a26〕 The character 揮 in 「揮，十用涉入」—“shines forth, the ten functions enter into one another”: the base text reads 揮; the Song, Yuan, and Ming recensions read 暉.
• 〔T19 0142b22〕 The character 除 in 「滅除度相」—“extinguishes the mark of delivering”: the base text reads 除; the Ming recension reads 諸.
• 〔T19 0142c03〕 The characters 名真 in 「名真如相迴向」—“this is called the dedication of the mark of suchness”: the base text reads 名真, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 名, without 真.
• 〔T19 0143a03〕 The character 囉 in 「怛多般怛囉無上寶印」—“-tātapatra Unsurpassed Jeweled Seal”: the base text reads 囉; the Ming recension reads 羅.
• 〔T19 0143a10〕 The character 囉 in 「示密印般怛囉義」—“disclosure of the meaning of the secret seal, the Ātapatra”: the base text reads 囉; the Ming recension reads 羅.
• 〔T19 0143a14〕 The character 心 in 「令我今日身心快然」—“making my body and mind joyful today”: the base text reads 心, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 意.
• 〔T19 0143b04〕 The character 憐 in 「或憐或恨」—“whether with tenderness or with resentment”: the base text reads 憐; the Taishō first printing reads 隣.
• 〔T19 0143b10〕 The character 眄 in 「顧眄雄毅」—“their glances are heroic and resolute”: the base text reads 眄; the Korean recension reads 䀎.
• 〔T19 0143b15〕 The character 暖 in 「未捨暖觸」—“before the touch of warmth has been given up”: the base text reads 暖; the Song, Yuan, and Ming recensions read 煖.
• 〔T19 0143b26〕 The character 己 in 「水能害己」—“water can harm it”: the base text reads 己; the Taishō first printing reads 已.
• 〔T19 0143c07〕 The character 磨 in 「自相磨觸」—“rubs against each other”: the base text reads 磨; the Song, Yuan, and Ming recensions read 摩.
• 〔T19 0143c07〕 The character 暖 in 「暖相現前」—“the appearance of warmth comes before him”: the base text reads 暖; the Song, Yuan, and Ming recensions read 煖.
• 〔T19 0143c11〕 The character 冽 in 「於中凍冽」—“freezing within”: the base text reads 冽; the Korean recension reads 洌.
• 〔T19 0143c12〕 The character 凌 in 「二習相凌」—“the two habits press upon each other”: the base text reads 凌; the Song, Yuan, and Ming recensions read 陵.
• 〔T19 0143c12〕 The first 囉 in 「囉囉」—“luoluo”: the base text reads 囉; the Song, Yuan, and Ming recensions read 羅.
• 〔T19 0143c12〕 The second 囉 in 「囉囉」—“luoluo”: the base text reads 囉; the Song, Yuan, and Ming recensions read 羅.
• 〔T19 0143c15〕 The character 凌 in 「慢習交凌」—“the habit of arrogance meets in overbearing”: the base text reads 凌; the Song, Yuan, and Ming recensions read 陵.
• 〔T19 0143c18〕 The character 融 in 「融銅、灌吞」—“molten copper, and the pouring down the throat”: the base text reads 融; the Yuan recension reads 鎔.
• 〔T19 0143c21〕 The character 橛 in 「鐵橛」—“the iron stakes”: the base text reads 橛; the Song recension reads 桎.
• 〔T19 0144a02〕 The character 誷 in 「發於相誷」—“setting forth from deluding each other”: the base text reads 誷; the Song and Ming recensions read 罔.
• 〔T19 0144a02〕 The character 誷 in 「誣誷不止」—“the falsifying and deluding does not stop”: the base text reads 誷; the Song, Yuan, and Ming recensions read 罔.
• 〔T19 0144a07〕 The character 于 in 「發于銜恨」—“setting forth from harboring hatred”: the base text reads 于; the Yuan recension reads 於.
• 〔T19 0144a08〕 The character 撲 in 「囊撲」—“sacks for beating”: the base text reads 撲; the Yuan recension reads 幞.
• 〔T19 0144a12〕 The characters 戒禁 in 「戒禁取」—“the grasping of precepts and prohibitions”: the base text reads 戒禁; the Song recension reads 禁戒.
• 〔T19 0144a13〕 The character 返 in 「出生相返」—“giving rise to contradiction”: the base text reads 返; the Yuan and Ming recensions read 反.
• 〔T19 0144a14〕 The character 籍 in 「證執文籍」—“witnesses holding documents and registers”: the base text reads 籍, and the Korean recension and the Qisha Canon read the same; the Taishō first printing reads 藉.
• 〔T19 0144a21〕 The character 押 in 「押捺」—“pressing down”: the base text reads 押; the Yuan recension reads 壓.
• 〔T19 0144a21〕 The character 衡 in 「衡度諸事」—“weighing and measuring”: the base text reads 衡, and the Korean recension reads the same; the Taishō first printing reads 衝.
• 〔T19 0144a25〕 The character 影 in 「不能藏影」—“cannot hide one’s shadow”: the base text reads 影; the Yuan and Ming recensions have below it the four characters 「二習相陳」—“the two habits set forth against each other”.
• 〔T19 0144b05〕 The character 火 in 「如是見火」—“Such a fire of seeing”: the base text reads 火; the Yuan recension has below it the eight characters 「燒見能為熱砂熱灰」—“burning seeing, it can become hot sand and hot ashes”.
• 〔T19 0144b07〕 The character 鑪 in 「鑪炭」—“coals of the brazier”: the base text reads 鑪, and the Korean recension reads the same; the Taishō first printing reads 爐.
• 〔T19 0144b16〕 The character 𡱁 in 「為𡱁、為尿」—“become excrement, become urine”: the base text reads 𡱁; the Song, Yuan, and Ming recensions read 糞.
• 〔T19 0144b19〕 The character 涌 in 「從地涌出」—“gushes out from the earth”: the base text reads 涌; the Song, Yuan, and Ming recensions read 踊.
• 〔T19 0144b24〕 The character 餒 in 「餒、為爽」—“rotting, become spoiling”: the base text reads 餒; the Song recension reads 餲.
• 〔T19 0144c05〕 The character 雨 in 「從空雨」—“raining down from the sky”: the base text reads 雨; the Yuan recension reads 而.
• 〔T19 0144c10〕 The character 槍 in 「手執槍矟」—“holding spears and lances”: the base text reads 槍; the Song, Yuan, and Ming recensions read 鎗.
• 〔T19 0144c14〕 The character 剚 in 「為剚、為射」—“become stabbing, become shooting”: the base text reads 剚; the Ming recension reads 倳.
• 〔T19 0144c15〕 The character 拷 in 「為拷、為縛」—“become beating, become tying”: the base text reads 拷; the Song, Yuan, and Ming recensions read 考.
• 〔T19 0144c27〕 The character 圓 in 「惡業圓造」—“evil deeds made completely”: the base text reads 圓; the Song, Yuan, and Ming recensions read 同.
• 〔T19 0145a08〕 The character 怪 in 「名為怪鬼」—“is called a strange ghost”: the base text reads 怪, and the Korean recension reads the same; the Taishō first printing reads 𩲓.
• 〔T19 0145a09〕 The character 魃 in 「名為魃鬼」—“is called a drought ghost”: the base text reads 魃, and the Qisha Canon reads the same; the Taishō first printing reads 𩲓.
• 〔T19 0145a13〕 The character 罔 in 「貪罔為罪」—“greed for deception was the offense”: the base text reads 罔; the Yuan recension reads 誷.
• 〔T19 0145a13〕 The character 魘 in 「名為魘鬼」—“is called a nightmare ghost”: the base text reads 魘; the Song recension reads 𭼩.
• 〔T19 0145a23〕 The character 生 in 「風銷報盡生於世間」—“when the wind dissolves and the retribution is finished, is born in the world”: the base text reads 生; the Song recension reads 主.
• 〔T19 0145a23〕 The character 魃 in 「風魃之鬼」—“The ghost of wind and drought”: the base text reads 魃, and the Qisha Canon reads the same; the Taishō first printing reads 𩲓.
• 〔T19 0145a25〕 The character 蟲 in 「蟲滅報盡」—“when the insects perish and the retribution is finished”: the base text reads 蟲; the Song, Yuan, and Ming recensions read 蠱.
• 〔T19 0145b02〕 The character 為 in 「多為循」—“mostly becomes the compliant”: the base text reads 為, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 於.
• 〔T19 0145b08〕 The characters 虛妄 in 「浮虛妄想凝結」—“congealed from floating, empty false thinking”: the base text reads 虛妄, and the Qisha Canon and the Song, Yuan, and Ming recensions read the same; the Taishō first printing reads 妄虛.
• 〔T19 0145b10〕 The character 返 in 「返徵其剩」—“in turn reclaim the excess”: the base text reads 返; the Yuan and Ming recensions read 反.
• 〔T19 0145b13〕 The character 於 in 「如於中間」—“if in between”: the base text reads 於; the Yuan recension reads 其.
• 〔T19 0145c02〕 The characters 種仙 in 「有十種仙」—“there are ten kinds of immortals”: the base text reads 種仙, and the Qisha Canon and the Yuan and Ming recensions read the same; the Taishō first printing reads 仙種.
• 〔T19 0145c06〕 The character 遊 in 「名遊行仙」—“are called roaming immortals”: the base text reads 遊; the Korean recension reads 游.
• 〔T19 0145c11〕 The character 感 in 「感應圓成」—“stimulus and response are perfectly accomplished”: the base text reads 感; the Song recension reads 惑.
• 〔T19 0145c13〕 The character 循 in 「不循正覺」—“do not follow right awakening”: the base text reads 循; the Song, Yuan, and Ming recensions read 修.
• 〔T19 0145c19〕 The character 得 in 「不得全味」—“do not get its full savor”: the base text has 得; the Song recension lacks it.
• 〔T19 0145c21〕 The character 世 in 「於人間世」—“in the human world”: the base text reads 世; the Yuan recension reads 事.
• 〔T19 0146a02〕 The characters 此已還 in 「自此已還」—“from here downward”: the base text has the three characters 此已還; the Song recension lacks them.

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 0141b21〕, while the attribution of Fascicle Seven reads ‘般剌蜜諦’; recorded as in the base text, side by side without adjudication.

Character forms: this fascicle has three characters from the extension blocks, kept as the original characters of the base text: 𢱍 in 「擊射、𢱍撮諸事」—“such things as striking and shooting, and grabbing” 〔T19 0144a09〕, 𡱁 in 「為𡱁、為尿」—“become excrement, become urine” 〔T19 0144b16〕, and 𠯗 in 「無量𠯗食」—“sucked and eaten by measureless creatures” 〔T19 0144b25〕. The first stage of the four applied practices is written 「煖地」—“the ground of warmth” 〔T19 0142c07〕, while 「未捨暖觸」—“before the touch of warmth has been given up” 〔T19 0143b15〕 in the passage on feeling and thought and 「暖相現前」—“the appearance of warmth comes before him” 〔T19 0143c07〕 in the ten habit-causes are written with 暖; recorded as in the base text. The character 「嗔」 appears four times, as in 「無嗔恨行」—“the practice of no anger or resentment” 〔T19 0142b11〕 and 「嗔習交衝」—“the habit of anger meets in clashing” 〔T19 0143c20〕, and is not written 瞋; the character 「迴」 appears fifteen times and is not written 回; the character 「婬」 appears fourteen times and is not written 淫; 「被諸惡氣，薰極心擾」—“steeped to the extreme by all kinds of evil vapors, the mind is disturbed” 〔T19 0144b20〕 is written with 薰; 「皆於人中鍊心」—“all refine the mind among humans” 〔T19 0145c13〕 is written with 鍊; 「譬如琉璃」—“like … within beryl” 〔T19 0141c29〕 is written with 琉璃, while 「如淨瑠璃」—“as within pure beryl” 〔T19 0142a27〕, 「瑠璃大王」—“King Virūḍhaka” 〔T19 0143a22〕, and 「瑠璃王」—“King Virūḍhaka” 〔T19 0145b06〕 are written with 瑠璃; 「寒氷」—“cold ice” 〔T19 0143c13〕 is written with 氷: 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 one hundred and seven head-notes and collation notes in all: forty-eight Taishō head-notes, forty-eight [CBETA collation] notes corresponding to them, and eleven further [CBETA collation] notes; one of the [CBETA collation] notes carries a remark, recorded as it stands. 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.